CONJUGIAL LOVE. 
 
 1. 1 R R A 1 1 \ 
 
 UNIVKUSITY 
 
 OF 
 
 I CALIFORNIA. J 
 
CONJUGIAL LOVE 
 
 AND ITS 
 
 CHASTE DELIGHTS; 
 
 ALSO, 
 
 ADULTEEOUS LOYE 
 
 SINFUL PLEASURES 
 
 BT 
 
 EMANUEL SWEDENBORG, 
 
 Servant of tJie Lord Jesus Christ. 
 
 BEING A TRANSLATION OP HI» 
 
 DELITJLE SAPIENTI^ DE AMORE CONJUGIALI; POST QUAS SEQUUNTUE 
 
 VOLUPTATES INSANLE DE AMORE SCORTATORIO. 
 
 {Amstelodami, 1768.") 
 
 LI B R A U ^ 
 
 "UNIYERSITY () 
 
 CALIFORNIA, 
 
 NEW YORK. \, 
 
 AMEEIOAN SWEDENBOEa PEINTINa AND PUBLISHING SOOIETT. 
 1871. 
 

 Published by The American Swedenborg Printing and Publishing 
 Society, organized for the purpose of Stereotyping, Printing, and 
 Publishing Uniform Editions of the Theological Writings ©/"Emanuel 
 Swedenborg, and incorporated in the State of New York a. d. I860, 
 
\ 
 
 ^ LIBKAKY 
 
 UNIVERSITY OF 
 
 . CALIFORNIA. 
 \., V 
 
 CON JTJGIAL LO VE 
 
 AND ITS 
 
 CHASTE DELIGHTS. 
 
 PRllLIMINARY RELATIONS RESPECTING THE JOYS OF HEA^^EN 
 AND NUPTIALS THERE. 
 
 1. *' I AM aware that many who read the following pag»38 
 and the Memorable Relations annexed to the chapters, will 
 believe that they are fictions of the imagination ; bnti solemnly 
 declare they are not fictions, but were trnly done and seen; and 
 that I saw them, not in any state of the mind asleep, but in a 
 state of perfect wakefulness : for it has pleased the Lord to 
 manifest himself to me, and to send me to teach the things 
 relating to the New Church, which is meant by the New 
 Jerusalem in the Revelation : for which purpose he has opened 
 the interiors of my mind and spirit ; by virtue of which privi- 
 lege it has been granted me to be in the spiritual world with 
 angels, and at the same time in the natural world with men, 
 and this now [1768] for twenty-five years." 
 
 2. On a certain time there appeared to me an angel flying 
 beneath the eastern heaven, with a trumpet in his hand, which 
 he held to his mouth, and sounded towards the north, the west, 
 and the south. He was clothed in a robe, which waved behind 
 him as he flew along, and was girt about the waist with a band 
 that shone like fire and glittered with carbuncles, and sapphires: 
 he flew with his face downwards, and alighted gently on the 
 ground, near where I was standing. As soon as he touched the 
 ground with his feet, he stood erect, and walked to and fro: 
 and on seeing me he directed his steps towards me. I was in 
 the spirit, and was standing in that state on a little eminence in 
 the southern quarter of the spiritual world. When he came 
 near, I addressed him and asked liiin his errand, telling him 
 that I had heard tiie sound of his trumpet, and had observed 
 his descent through the air. He replied, '' My commission is to 
 
2, 3 CONJUGIAL LOVE 
 
 cjiU together such of the inhabitants of this part of the spiritual 
 world, as have come hither from the various kingdoms of chris- 
 tendofn, and have been most distingnislied for their learning, 
 their ingenuity, and their wisdom, to assemble on this little 
 eminence where you are now standing, and to declare their real 
 sentiments, as to what they had thought, understood, and 
 inwardly perceived, while in the natural world, respecting 
 Heavenly Joy and Eternal Happiness. The occasion of my 
 commission is this: several who have lately come from the natu- 
 ral world, and have been admitted into our heavenly society, 
 which is in the east, have informed us, that there is not a 
 single person throughout the whole Christian world that is 
 acquainted with the true nature of heavenly joy and eternal 
 happiness ; consequently that not a single person is acquainted 
 with the nature of heaven. This information greatly surprised 
 my brethren and companions ; and they said to me, ' Go down, 
 call together and assemble those who are most eminent for wis- 
 dom in the world of spirits, (where all men are first collected 
 after their departure out of the natural world,) so that we may 
 know of a certainty, from the testimony of many, whether it 
 be true that such thick darkness, or dense ignorance, respecting 
 a future life, prevails among Christians.' " The angel then said 
 to me, " Wait awhile, and you will see several companies of the 
 wise ones flocking together to this place, and the Lord will pre- 
 pare tlieni a house of assembly." I waited, and lo! in the 
 space of half an hour, I saw two companies from the north, 
 two from the west, and two from the south ; and as they came 
 near, tliey were introduced by the angel that blew the trumpet 
 into the house of assembly prepared for them, where they took 
 tieir places in the order of the quarters from which they came. 
 There were six groups or companies, and a seventh from the 
 east, which, from its superior light, was not visible to the rest. 
 When they were all assembled, the angel explained to them the 
 reason of their meeting, and desired that each company in order 
 would declare their sentiments respecting Heavenly Joy and 
 Eternal Happiness. Then each company formed themselves 
 into a ring, with their faces turned one towards another, that 
 they might recall the ideas they had entertained upon the sub- 
 ject in the natural world, and after examination and delibera- 
 tion might declare their sentiments. 
 
 3. After some deliberation, the First Company, which was 
 from the north, declared their opinion, that heavenly joy and 
 eternal happiness constitute the very life of heaven ; so much so 
 that wlioever enters heaven, enters, in regard to his life, into its 
 festivities, just as a person admitted to a marriage enters into 
 all the festivities of a nuirriage. ^' Is not heaven," they argued, 
 "before oui- eyes in a particular place above us? and is there 
 not there and nowhere else a constant succe-^sion of satisfactions 
 6 
 
AND ITS CHASTE DELIGHTS. 3 
 
 and pleasures % When a man tlierefore is admitted into heaven, 
 he is also admitted into the full enjoyment of all these satisfac- 
 tions and pleasures, both as to mental perception and bodily 
 sensation. Of course heavenly happiness, which is also eternal 
 happiness, consists solely in admission into heaven, and that 
 depends purely on the divine mercy and favor." They having 
 concluded, the Second Company from the north, according to 
 the measure of the wisdom with which they were endowed, next 
 declared their sentiments as follows : " Heavenly joy and eternal 
 happiness consist solely in the enjoyment of the company of 
 angels, and in holding sweet communications with tliem, so that 
 the countenance is kept continually expanded with joy ; while 
 the smiles of mirth and pleasure, arising from cheerful and 
 entertaining conversation, continually enliven the faces of 
 the company. What else can constitute heavenly joys, but the 
 variations of such pleasures to eternity?" The Third Com- 
 pany, which was the first of the wise ones from the western 
 quarter, next declared their sentiments according to tlie ideas 
 which flowed from their affections : '* In what else," said they, 
 " do heavenly joy and eternal happiness consist but in feasting 
 with Abraham, Isaac, and Jacob ; at whose tables there will be 
 an abundance of rich and delicate food, with the finest and most 
 generous wines, which will be succeeded by sports and dances 
 of virgins and young men, to the tunes of various musical 
 instruments, enlivened by the most melodious singing of sweet 
 songs ; the evening to conclude with dramatic exhibitions, and 
 this again to be followed by feasting, and so on to eternity ?" 
 When they had ended, the Fourth Company, which was the 
 second from the western quarter, declared their sentiments to 
 the following purpose : *' We have entertained," said they, 
 *' many ideas respecting heavenly joy and eternal happiness; 
 and we have examined a variety of joys, and compared them 
 one with another, and have at length come to the conclusion, 
 that heavenly joys are paradisiacal joys : for what is heaven but 
 a paradise extended from the east to the west, and from the 
 south to the north, wherein are trees laden with fruit, and all 
 kinds of beautiful flowers, and iii the midst the magnificent 
 tree of life, around which the blessed will take their seats, and 
 feed on fruits most delicious to the taste, being adorned with 
 garlands of the sweetest smelling flowers ? In this paradise 
 there will be a perpetual spring ; so that the fruits and flowers 
 will be renewed every day with an infinite variety, and by their 
 continual growth and freshness, added to the vernal tempera- 
 ture of the atmosphere, the souls of the blessed will be daily 
 htted to receive and taste new joys, till they shall be restored 
 to the flower of their age, and finally to their primitive state, 
 in which Adam and his wife were created, and thus recover 
 their parmii>e, which has been transplanted from earth to hea 
 
 7 
 
3, 4 OONJUGIAL LOVE 
 
 ven." The Fifth Company, wliich was the first of the ingenious 
 spirits from the southern quarter, next delivered their opinion: 
 '' Heavenly joys and eternal happiness," said they, " consist 
 solely in exalted power and dignity, and in abundance of 
 wealth, joined with more than princely magnificence and 
 splendor. That the joys of heaven, and their continual fruition, 
 which is eternal happiness, consist in these things, is plain to 
 us from the examples of such persons as enjoyed them in the 
 former world ; and also from this circumstance, that the blessed 
 in heaven are to reign with the Lord, and to become kings and 
 princes ; for they are the sons of him who is King of kings and 
 Lord of lords, and they are to sit on thrones and be ministered 
 to by angels. Moreover, the magnificence of heaven is plainly 
 made known to us by the description given of the New Jerusa- 
 lem,' wherein is represented the glory of heaven; that it is to 
 have gates, each of which shall consist of a single pearl, and 
 streets of pure gold, and a wall with foundations of precious 
 stones ; consequently, every one that is received into heaven 
 will have a palace of his own, glittering with gold and other 
 costly materials, and will enjoy dignity and dominion, each 
 according to his quality and station : and since we find by ex- 
 perience, that the joys and happiness arising from such things 
 are natural, and as it were, innate in us, and since the promises 
 of God cannot fail, we therefore conclude that the most happy 
 state of heavenly life can be derived from no other source than 
 this." After this, the Sixth Company, which was the second 
 from the southern quarter, with a loud voice spoke as follows : 
 "The joy of heaven and its eternal happiness consist solely in 
 the perpetual glorification of God, in a never-ceasing festival 
 of p aise and thanksgiving, and in the blessedness of divine 
 worship, heightened with singing and melody, whereby the 
 heart is kept in a constant state of elevation towards God, under 
 a full persuasion that he accepts such prayers and praises, on 
 account of the divine bounty in imparting blessedness." Some 
 of the company added further, that this glorification would be 
 attended with magnificent illuminations, with most fragrant 
 incense, and with stately processions, preceded by the chief 
 priest with a grand trumpet, who would be followed by pri- 
 mates and officers of various orders, by men carrying palms, 
 and by women with golden images in their hand. 
 
 4. The Seventh Company, which, from its superior light, 
 was invisible to the rest, came from the east of heaven, and 
 consisted of angels of the same society as the angel that had 
 sounded the trumpet. When these heard in their heaven, that 
 not a single person thnMighout the Ciiristian world was ac- 
 quainted with the true nature of heavenly joy and eternal hap- 
 piness, they said one to another, "Surely this caimot be true; 
 It is impossible that such tliick darkness and stupidity should 
 8 
 
AND ITS CHASTE DELIGHTS. "^5 5 
 
 prevail amongst Christians : let ns even go down and hear 
 whether it be true; for if it be so, it is indeed wonderful." Tiien 
 those angels said to the one that had the trumpet, *' You know 
 that every one that has desired heaven, and has formed any 
 definite conception in his mind respecting its joys, is introduced 
 after death into those particular joys which he had imagined ; 
 and after he experiences that such joys are only the offspring 
 of the vain delusions of his own fancy, he is led out of his error, 
 and instructed in the truth. This is the case with most of those 
 in the world of spirits, who in their former life have thought 
 about heaven, and from their notions of its joys have desired to 
 possess them." On hearing this, the angel that had the trumpet 
 said to the six companies of the assembled wise ones, " Follow 
 me; and I will introduce yon into your respective joys, and 
 thereby into heaven." 
 
 6. When the angel had thus spoken, he went before them ; 
 and he was first attended by the company who were of opinion 
 that the joys of heaven consisted solely in pleasant associations 
 and entertaining conversation. These the angel introduced to 
 an assembly of spirits 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 the place a large and 
 spacious house, wherein all these spirits were assembled. In 
 tlie house there were more than fifty different apartments, al- 
 lotted to different kinds and subjects of conversation : in some 
 of these apartments they conversed about such matters as they 
 had seen or heard in the public places of resort and the streets 
 of the city ; in others the conversation turned upon the various 
 charms of the fair sex, with a mixture of wit and humor, pro- 
 ducing cheerful smiles on the countenances of all present ; in 
 others they talked about the news relating to courts, to public 
 ministers, and state policy, and to various matters which had 
 transpired from privy councils, interspersing many conjectures 
 and reasonings of their own respecting the issues of such coun- 
 cils ; in others again they conversed about trade and merchan- 
 dise; in others upon subjects of literature; in others upon 
 points of civil prudence and morals ; and in others about affaii*3 
 relating to the Church, its sects, &c. Permission was granted 
 me to enter and look about the house ; and I saw people 
 running from one apartment to another, seeking such company 
 as was most suited to their own tempers and inclinations ; and 
 in the different parties I could distinguish three kinds of per- 
 sons ; some as it were panting to converse, some eager to ask 
 questions, and others greedily devouring what was said. The 
 house had four doors, one towards each quarter; and I observed 
 several leaving their respective companies with a great desire 
 to get out of the house. 1 followed some of them to the east 
 door, where I saw several sitting with great marks of dejection 
 
 9 
 
5, 6 
 
 CONJUGIAL LOVE 
 
 on tlieir faces ; and on my inquiring into the cause of their 
 trouble, they replied, " The doors of this house are kept shut 
 against all persons who wish to go out ; and this is the third 
 day since we entered, to be entertained according to our desire 
 with company and conversation ; and now we are grown so 
 weaiy with continual discoursing, that we can scarcely bear to 
 hear the sound of a human voice ; wherefore, from mere irk- 
 someness, we have betaken ourselves to this door; but on our 
 knocking to have it opened, we were told, that the doors of this 
 house are never opened to let any persons out, but only to let 
 them in, and that we must stay here and enjoy the delights of 
 heavfen ; from which information we conclude, that we are to 
 remain here to eternity; and this is the cause of our sorrow and 
 lowness of spirits ; now too we begin to feel an oppression in 
 the breast, and to be overwhelmed with anxiety." The angel 
 then addressing them said : " These things in which you ima- 
 gined the true joys of heaven to consist, prove, you find, the 
 (lestruction of all happiness ; since tliey do not of themselves 
 constitute true heavenly joys, but only contribute thereto." " In 
 what then," said they to the angel, " does heavenly joy con- 
 eist?" The angel replied briefly, "In the delight of doing 
 something that is useful to ourselves and others; which delight 
 derives its essence from love and its existence from wisdom. 
 The delight of being useful, originating in love, and operating 
 by wisdom, is the very soul and life of all heavenly joys. In 
 the heavens there are frequent occasions of cheerful intercourse 
 and conversation, whereby the minds {mentes) of the angels are 
 exhilarated, their minds {aiiirni) entertained, their bosoms de- 
 lighted, and their bodies refreshed; but such occasions do not 
 3cur, till they have fulfilled their appointed uses in the dis- 
 charge of their respective business and duties. It is this ful- 
 filling of uses that gives soul and life to all their delights and 
 entertainments ; and if this soul and life be taken away, the 
 contributory joys gradually cease, first exciting indifference, 
 then disgust, and lastly sorrow and anxiety." As the angel 
 ended, the door was thrown open, and those who were sitting 
 near it burst out in haste, and went home to their respective 
 labors and employments, and so found relief and refreshment 
 to their spirits. 
 
 6. After this the angel addressed those who fancied the joys 
 of heaven and eternal happiness consisted of partaking of feasts 
 with Abraham, Isaac, and Jacob, succeeded by sports and 
 public exhibitions, and these by other feasts, and so on to eter- 
 nity. He said, " Follow me ; and 1 will introduce you into 
 the possession of your enjoyments:" and immediately he led 
 them through a grove into a plain floored with planks, on which 
 were set tables, fifteen on one side and fifteen on the other. 
 Tiiey then asked, " What is the meaning of so many tables T 
 10 
 
AND ITS CHASTE DELIGHTS. 6 
 
 and the angel replied, " The first table is for Abraham, tlie 
 second for Isaac, the third for Jacob, and the rest in order for 
 the twelve apostles: on the other side are the same number of 
 tables for their wives; the first three are for Sarah, Abraham's 
 wife, for Rebecca, the wife of Isaac, and for Leah and Racliel, 
 the wives of Jacob ; and the other twelve are for the wives of 
 the twelve apostles." They had not waited long before the 
 tables were covered with dishes ; between which, at stated dis- 
 tances, were ornaments of small pyramids holding sweetmeats. 
 The guests stood around the tables waiting to see their respect- 
 ive presidents: these soon entered according to their order of 
 precedency, beginning with Abraham, and ending with the lasi 
 of the apostles ; and then each president, taking his place at the 
 head of his own table, reclined on a conch, and invited the by- 
 standei's to take their places, each on his couch : accordingly 
 the men reclined with the patriarchs and apostles, and the 
 women with theii* wives: and they ate and drank with mncli 
 festivity, but with due decorum. When the repast was ended, 
 the patriarchs and apostles retired ; and then were introduced 
 various sports and dances of virgins and young men; and these 
 were succeeded by exhibitions. At the conclusion of these 
 entertainments, they were again invited to feasting; but with 
 this particular restriction, that on the first day they should eat 
 with Abi-aham, 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 festivity should 
 be renewed again in like order, only changing their seats, and 
 so on to eternity. After this the angel called together the 
 company that had attended him, and said to them, ''All those 
 whom you have observed at the several tables, had entertained 
 the same inuiginary ideas as yourselves, respecting the joys of 
 heaven and eternal happiness ; and it is with the intent that 
 tiiey nuxy see the vanity of such ideas, and be withdrawn from 
 them, that those festive representations were appointed and 
 permitted by the Lord. Those who with so much dignity pre- 
 sided at the tables, were merely old people and t'ein'iied charac- 
 ters, many of tlieni hushandmen and peasants, ' who. wearinir 
 long beards, and from their wealth being exceedingly prouvl 
 and arrogant, were easily induced to imagine that they were 
 those patriarchs and apostles. But follow me t(» the ways th;U 
 lead from this place of festivity." They accordingly followe^i, 
 and ol)served groups of fifty or more, here and there, surfeited 
 with the load of meat wduch lay on their stomachs, and wishin;jj 
 above all things to return to their domestic employmejits, their 
 professions, trades, and handicraft works; but many of them 
 were detained by the keepers of the grove, wh(» quesrioMe<l 
 them concernino^ the davs they had feasted, and whetlier thev 
 
6, 7 CONJUGIA.L LOVE 
 
 liixd as yet taken their turns with Peter and Paul ; representing 
 to tliem the shame and indecency of departing till they had 
 paid equal respect to the apostles. But the general reply was, 
 '•We are surfeited with our entertainment; our food has be- 
 come insipid to us, we have lost all relish for it, and tlie very 
 s^iglit of it is loathsome to us ; we have spent many days and 
 niglits in such repasts of luxury, and can endure it no longer: 
 we therefore 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 the company that attended liim, 
 and as they went along he gave them the following information 
 respecting heaven : — "There are in heaven," says he, " as in the 
 world, both meats and drinks, both feasts and repasts; and at 
 the tables of the great there is a variety of the most exquisite 
 food, and all kinds of rich dainties and delicacies, wherewith 
 tlieir minds are exhilarated and refreshed. There are likewise 
 sports and exhibitions, concerts of music, vocal and instrumen- 
 tal, and all these things in the highest perfection. Such things 
 are a source of joy to them, but not of happiness ; for happiness 
 ought to be within external joys, and to flow from them. This 
 inward happiness abiding in extei-nal joys, is necessary to give 
 them their proper relish, and make them joys ; it enriches them, 
 and prevents their becoming loathsome and disgusting; and this 
 happiness is derived to every angel from the use he performs in 
 ills duty or employment. There is a certain vein latent in the 
 aliection of the will of every angel, which attracts his mind to 
 the execution of some purpose or other, wherein his mind finds 
 itself in tranquillity, and is satisfied. This tranquillity and 
 satisfaction form a state of mind capable of receiving from the 
 Lord the love of uses; and from the reception of this love 
 springs heavenly happiness, which is the life of the above- 
 mentioned joys. Heavenly food in its essence is nothing but 
 love, wisdom, and use united together; that is, use eff'ected by 
 wisdom and derived from love ; wherefore food for the l)ody is 
 given to every one in heaven according to the use which he 
 performs; sumptuous food to those who perform eminent uses; 
 moderate, but of an exquisite relish, to those who perform less 
 eminent uses ; and ordinary to such as live in the performance 
 of ordinary uses ; but none at all to the slotliful. 
 , 7. After this the angel called to him the company oi the so- 
 called wise ones, who supposed heavenly joys, and the efernal 
 happiness thence derived, to consist in exalted power and do- 
 minion, with the possession of abundant treasures, attended 
 with more than princely splendor and magnificence, and who 
 had been betrayed into this supposition by what is written in 
 the Wc»rd, — tiiat they should be kings and princes, and should 
 reign for ever with (Jhri^it, and should be ministered unto by 
 12 
 
UNIVEllRITY 
 
 ANT) IIS CHASTE DP^LIGHTS. 
 
 angels; with many other similar expressions. " Follow me,'' 
 said the angel to them, " and I will introduce you to your joys." 
 So he led them into a portico constructed of pillars and pyra- 
 mids : in the front there was a low porch, through which lay 
 the entrance to the portico ; through this porch he introduced 
 them, and lo! there appeared to be about twenty people as- 
 sembled. After waiting some time, they were accosted by a 
 certain person, having the garb and appearance of an angel, 
 and who said to them, " The way to heaven is through this 
 portico ; wait awhile and prepare yourselves ; for the elder 
 among you are to be kings, and the younger princes." As he 
 said this, they saw near each pillar a throne, and on each throne 
 a silken robe, and on each robe a sceptre and crown ; and near 
 each pyramid a seat raised three feet from the ground, and on 
 each seat a massive gold chain, and the ensigns of an order of 
 knighthood, fastened at each end with diamond clasps. After 
 this they heard a voice, saying, " Go now and put on your 
 robes ; be seated, and wait awhile ;" and instantly the elder 
 ones ran to the thrones, and the younger to the seats ; and they 
 put on their robes and seated themselves. When lo ! there 
 arose a mist from below, which, communicating its influence to 
 those on the thrones and the seats, caused them instantly to as- 
 sume airs of authority, and to swell with their new gi-eatness, 
 and to be persuaded in good earnest that they were kings and 
 princes. That mist was an au7'a of phantasy or imagination 
 with which their minds were possessed. Then on a sudden, 
 several young pages presented themselves, as if they came on 
 wings from heaven ; and two of them stood in waiting behind 
 every throne, and one behind every seat. Afterwards at inter- 
 vals a herald proclaimed : — " Ye kings and princes, wait a little 
 longer; your palaces in heaven are making ready for you; 
 your courtiers and guards will soon attend to introduce you." 
 Then they waited and waited in anxious expectation, till their 
 spirits w^ere exhausted, and they grew weary with desire. 
 
 After about three hours, the heavens above them were seen 
 to open, and the angels looked dowu in pity upon them, and 
 said, "Why sit ye in this state of infatuation, assuming charac- 
 ters which do not belong to you ? They have made a mockery 
 of you, and have changed you from men into mere images, be- 
 cause of the imagination which has possessed you, that you 
 should reign with Christ as kings and princes, and that angels 
 should minister untc you. Have you forgotten the Lord^s 
 words, that whosoever would be the greatest in the kingdoiu of 
 heaven must be the least of all, and the servant of all ? Learn 
 then what is meant by kings and princes, and by reigning \w\xh 
 Christ; that it is to be wise and perform uses. The king«lom 
 of Christ, w^hich is heaven, is a kingdom of uses ; for the Lord 
 loves every one, and is desirous to do good to every one; and 
 
 13 
 
8 CONJUGIAL LOVE 
 
 good is the same thing as use : and as the Lord promotes good 
 or use. by the mediation of angels in heaven, and of men on 
 eaith, therefore to such as faithfully perform uses, he commu- 
 nicates the love thereof, and its reward, which is internal bles- 
 sedness ; and tliis is true eternal happiness. There are in the 
 heavens, as on earth, distinctions of dignity and eminence, with 
 abundance of the richest treasures; for there are governments 
 and forms of government, and consequently a variety of ranks 
 and orders of power and authority. Those of the highest rank 
 liave courts and palaces to live in, which for splendor and 
 magnificence exceed every thing that the kings and princes of 
 the eartli can boast of; and they derive honor and glory from 
 the number and magnificence of their courtiers, ministers, and 
 attendants; but then these persons of high rank are chosen 
 from those whose heartfelt delight consists in promoting the 
 public good, and who are only externally pleased with the dis- 
 tinctions of dignit}^ for the sake of order and obedience; and 
 as the public good requires that every individual, being a 
 member of the common body, should be an instrument of use 
 in the society to which he belongs, which use is from the Lord 
 and is efifected by angels and men as of themselves, it is plain 
 that this is meant by reigning with the Lord." As soon as the 
 angels had concluded, the kings and princes descended from 
 their thrones and seats, and cast away their sceptres, crowns, 
 and robes; and the mist which contained the aura of phantasy 
 was dispersed, and a bright cloud, containing the aura of wisdom 
 encompassed them, and thus they were presently restored to 
 their sober senses. 
 
 8. After this the angel returned to the house of assembly, 
 and called to him those who had conceived the joys of heaven 
 and eternal happiness to consist in paradisiacal delights ; to 
 whom he said, " Follow me, and I will introduce you into your 
 paradisiacal heaven, that you may enter upon the beatitudes of 
 your eternal happiness." Lnmediately he introduced them 
 through a lofty portal, formed of the bouglis and shoots of the 
 finest trees interwoven with each other. After their admission, 
 he led them through a variety of winding paths in dififerent 
 directions. The place was a real paradise, on the confines of 
 heaven, intended for the reception of such as, during their abode 
 on earth, had fancied the whole heaven to be a single paradise, 
 because it is so called, and had been led to conceive that after 
 death there would be a perfect rest from all kinds of labor ; 
 which rest would consist in a continual feast of pleasures, such 
 as walking among roses, being exhilarated with the most ex- 
 quisite wines, and participating in continual mirth and festivity; 
 and that this kind of life could only be enjoyed 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 tens in a 
 14 
 
AND ITS CHASTE DELIGHTS. 8 
 
 company on banks of roses ; some of whom were wreathing 
 garhiiids to adorn the heads of the seniors, the arms of the 
 young, and the bosoms of the children ; others were pressing 
 the juice out of gi-apes, cherries, and mulberries, which they 
 collected in cups, and then drank with much festivity; some 
 were delighting themselves with the fragrant smells that exhaled 
 for and wide from the flowers, fruits, and odoriferous leaves of 
 a variety of plants ; others were singing most melodious songs, 
 to the great entertainment of the hearers ; some were sitting 
 by the sides of fountains, and directing the bubbling streams 
 into various forms and channels ; others were walking, and 
 amusing one another with cheerful and pleasant conversation; 
 others were retiring into shady arbors to repose on couches ; 
 besides a variety of other paradisiacal entertainment. After 
 observing these things, the angel led his companions through 
 various winding paths, till he brought them at length to a 
 most beautiful grove of roses, surrounded by olive, orange, and 
 citron trees. Here they found many persons sitting in a dis- 
 consolate posture, with their heads reclined on their hand», 
 and exhibiting all the signs of sorrow and discontent. The 
 companions of the angel accosted them, and inquired into 
 the cause of their grief. They replied, " This is the seventh day 
 since we came into this paradise : on our first admission wo 
 seemed to ourselves to be elevated into heaven, and introduced 
 into a participation of its inmost joys; but after three days our 
 pleasures began to pall on the appetite, and our relish was lost, 
 till at length we became insensible to their taste, and found that 
 they had lost the power of pleasing. Our imaginary joys being 
 thus annihilated we were afraid of losing with them all thesatis- 
 faction of lite, and we began to doubt whether any such thing as 
 eternal happiness exists. We then wandered through a variety 
 of paths and passages, in search of the gate at which we were 
 admitted ; but our wandering was in vain : for on inquiring the 
 way of some pejsons we met, they informed us, that it was im- 
 possible to find the gate, as this paradisiacal garden is a spacious 
 labyrinth of such a nature, that wdioever wishes to go out, enters 
 further and further into it; ' wherefore,' said they, ' you must of 
 necessity remain here to eternity ; you are now in the middle of 
 the garden, where all delights are centred.' " They further said 
 to the angel's companions, " We have now been in this place for 
 a day and a half, and as we despair of ever finding our way out, 
 we have sat down to repose on this bank of roses, where we view 
 around us olive-trees, vines, orange and citron-trees, in great 
 abundance; but the longer we look at them, the more our eyes 
 are wearied with seeing, our noses with smelling, and our palates 
 with tasting : and this is the cause of the sadness, sorrow, and 
 weeping, in which you now behold us." On hearing this rela- 
 tion, the attendant angel said to them, " This paradisiacal laby 
 
 15 
 
8, 9 AND ITS CHASTE DELIGHTS. 
 
 rinth is truly an entrance into heaven ; I know the way that leads 
 out of it ; and if you will follow me, I will shew it you." No 
 sooner had he uttered those words than they arose from the 
 ground, and, embracing the angel, attended him with his com- 
 panions. The angel as they went along, instructed them in the 
 true nature of heavenly joy and eternal happiness thence derived. 
 **They do not," said he, "consist in external paradisiacal de- 
 lights, unless they are also attended with internal. External 
 paradisiacal delights reach only the senses of the body ; but 
 internal paradisiacal delights reach the affections of the soul ; 
 and the former without the latter are devoid of all heavenly life, 
 because they are devoid of soul ; and every delight without its 
 corresponding soul, continually grows more and more languid 
 and dull, and fatigues the mind more than labor. There are in 
 every part of heaven paradisiacal gardens, in which the angels 
 find much joy ; and so far as it is attended with a delight of the 
 soul, the joy is real and true." Hereupon they all asked, " What 
 is the delight of tlie soul, and whence is it derived ?" The angel 
 replied, "The delight of the soul is derived from love and wisdom 
 proceeding from the Lord; and as love is operative, and that by 
 means of wisdom, therefore they are both fixed together in the 
 effect of such operation ; which effect is use. This delight enters 
 into the soul by influx from the Lord, and descends through the 
 superior and inferior regions of the mind into all the senses of 
 the body, and in them is full and complete ; becoming hereby a 
 true joy, and partaking of an eternal nature from the eternal 
 fountain whence it proceeds. You have just now seen a para- 
 disiacal garden; and I can assure you that there is not a single 
 •thing therein, even the smallest leaf, which does not exist from 
 the marriage of love and wisdom in use : wherefore if a man be 
 in this marriage, he is in a celestial paradise, and therefore in 
 heaven." 
 
 9. After this, the conducting angel returned to the house of 
 assembly, and addressed those who had persuaded themselves 
 that heavenly joy and eternal happiness consist in a perpetual 
 glorification of God, and a continued festival of prayer and praise 
 to eternity ; in consequence of a belief they had entertained in 
 the world that they should then see God, and because the life of 
 heaven, originating in the worship of God, is called a perpetual 
 sabbath. " Follow me," said the angel to them, " and I will 
 introduce you to your joy." So he led them into a little city, in 
 the middle of which was a temple, and where all the houses were 
 said to be consecrated chapels. In that city they observed a great 
 concourse of people flocking together from all parts of the neigh- 
 boring country ; and among them a number of priests, who 
 received and saluted them on their arrival, and led them by the 
 hand to the gates of the temple, and from thence into some of 
 the chapels around it, where they initiated them into the per 
 16 
 
AND ITS CHASTE DELIGHTS. 9 
 
 petual worship of God ; telling them that the city was one of the 
 courts leading to heaven, and that the temple was an entrance to 
 a most spacious and magnificent temple in heaven, where the 
 angels glorify God by prayers and praises to eternity. "It is 
 ordained," said they, " both here and in heaven, that you are 
 fii-st to enter into the temple, and remain there for three days 
 and three nights ; and after this initiation you are to enter the 
 houses of the city, which are so many chapels consecrated by us 
 to divine worship, and in every house join the congregation in a 
 communion of prayers, praises, and repetitions of holy things ; 
 you are to take heed also that nothing but pious, holy, and reli- 
 gious subjects enter into your thoughts, or make a part of your 
 conversation." After this the angel introduced his companions 
 into the temple, which they found filled and crowded with many 
 persons, who on earth had lived in exalted stations, and also 
 with many of an inferior elass : guards were stationed at the 
 doors to prevent any one from departing until he had completed 
 his stay of three days. Then said the angel, " This is the second 
 day since tlie present congregation entered the temple : examine 
 them, and you will see their manner of glorifying God." On 
 their examining them, they observed that most of them were fast 
 asleep, and that those who were awake were listless and yawning ; 
 many of them, in consequence of the continual elevation of their 
 thoughts to God, without any attention to the inferior concerns 
 of the body, seemed to themselves, and thence also to others, as 
 if their laces were unconnected with their bodies ; several again 
 had a wild and raving look with their eyes, because of their long 
 abstraction from visible objects; in short, every one, being quite 
 tired out, seemed to feel an oppression at the chest, and great 
 weariness of spirits, which showed itself in a violent aversion to 
 what they heard from the pulpit, so that they cried out to the 
 preacher to put an end to his discourse, for their ears were stun- 
 ned, they could not understand a single word he said, and the 
 very sound of his voice was become painful to them. They 
 then all left their seats, and, crowding in a body to the doors, 
 broke them open, and by mere violence made their way through 
 the guards. The priests hereupon followed, and walked close 
 beside them, teaching, praying, sighing, and encouraging them to 
 celebrate the solemn festival, and to glorify God, and sanctify 
 themselves ; '* and then," said they, " we will initiate you into 
 the eternal glorification of God in that most magnificent and 
 spacious temple which is in heaven, and so will introduce you 
 to the enjoyment of eternal happiness." These words, however, 
 made but little impression upuii them, on account of the listless- 
 uess of their minds, arising from the long elevation of their 
 thoughts above their ordinary labors and employments. But 
 when they attempted to disengage themselves from them, the 
 priests caught hold of their hands and garments, in order to force 
 
 2 17 
 
1>, 10 CON.nJGIAL LOVE 
 
 them back again into the temple to a repetition of their prayers 
 and pi-aises ; but in vain : they insisted on beino^ left to tliem- 
 selves to recruit their spirits ; *' we shall else die," they said, 
 " tlirough mere faintness and weariness." At that instant, lo ! 
 there appeared four men in white garments, witli mitres on their 
 heads ; one of them while on earth had been an archbishop, and 
 the other three bishops, all of whom had now become angels. As 
 they approached, they addressed themselves to the priests, and 
 said, '^ We have observed from heaven how you feed these sheep. 
 Your instruction tends to their infatuation. Do you not know 
 that to glorify God means to bring forth the fruits of love; that 
 is, to discharge all the duties of our callings with faithfulness, 
 sincerity, and diligence? for this is the nature of love towards 
 God and our neighbor ; and this is the bond and blessing of 
 society. Hereby God is glorified, as well as by acts of worship 
 at stated times after these duties. Have you never read these 
 words of the Lord, Herein is my Father glorified^ that ye bring 
 fcn^th inuchfruit I so shall ye he my disciples^ John xv. 8. Ye 
 priests indeed may glorify God by your attendance on his wor- 
 ship, since this is your office, and from the discharge of it you 
 derive honor, glory, and recompense ; but it would be as impos- 
 sible for you as for others thus to glorify God, unless honor, 
 glory, and recompense were annexed to your office." Having 
 said this, the bishops ordered the doorkeepers to give free ingress 
 and egress to all, there being so great a number of people, who, 
 from their ignorance of the state and nature of heaven, can form 
 no other idea of heavenly joy than that it consists in the per- 
 petual worship of God. 
 
 10. After this the angel returned with his companions to the 
 place of assembly, where the several companions of the wise ones 
 were still waiting ; and next he addressed those who fancied that 
 heavenly joy and eternal happiness depend only on admittance 
 into heaven, which is obtained merely by divine grace and favor; 
 and that in such case the persons introduced would enter into the 
 enjoyments of heaven, just as those introduced to a court-festival 
 or a marriage, enter into the enjoyment of such scenes. " "Wait 
 here awhile," said the angel, ** until I sound my trumpet, and 
 call together those who have been most distinguished for their 
 wisdom in regard to the spiritual things of the Church." After 
 some hours, there appeared nine men, each having a wreath of 
 laurel on his head as a mark of distinction ; these the angel intro- 
 duced into the house of assembly, where all the companies befoie 
 collected were still waiting ; and then in their presence he ad- 
 dressed the nine strangers, and said, " I am informed, that in 
 compliance with your desire, you have been permitted to ascend 
 into heaven, according to you ideas thereof, and that you have 
 returned to this inferior or sub-celestial earth, perfectly well 
 informed as to the nature and state of heaven : tell us therefore 
 IS 
 
AND ITS CHASTE DELIGHTS. 10 
 
 what you have seen, and how heaven appeared to yon." Then 
 they replied in order ; and the First thus began : " My idea of 
 heaven from my earliest infancy to the end of my life on earth 
 was, that it was a place abounding with all sorts of blessings, 
 satisfactions, enjoyments, gratifications, and delights ; and that if 
 I were introduced there, 1 should be encompassed as by an at- 
 mosphere of such felicities, and should receive it with the highest 
 relish, like a bridegroom at the celebration of his nuptials, and 
 when he enters the chamber with his bride. Full of this idea, I 
 ascended into heaven, and passed the first guard and also the 
 second ; but when I came to the third, the captain of the guard 
 accosted me and said, '' Who are you, friend ?" I replied, "Is 
 not this heaven ? My longing desire to ascend into lieaven has 
 brought me hither ; I pray you therefore permit me to enter." 
 Then he permitted me ; and I saw angels in white garments, who 
 came about me and examined me, and whispered to each other, 
 ' What new guest is this, who is not clothed in heavenly rai- 
 ment?' I heard what they said, and thought within myself, 
 This is a similar case to that which the Lord describes, of the 
 person who came to the wedding, and had not on a wedding gar- 
 ment : and I said, * Give me such garments ;' at which they 
 smiled : and instantly one came from the judgment-hall with this 
 command : ' Strip him naked, cast him out, and throw his clothes 
 after him ;' and so I was cast out." The Second in order then 
 began as follows : " I also supposed that if I were but admitted 
 into heaven, which was over my head, I should there be encom- 
 passed with joys, which I should partake of to eternity. I like- 
 wise wished to be there, and my wish was granted ; but the 
 angels on seeing me fled away, and said one to another, ' What 
 prodigy is this ! how came this bird of night here V On hearing 
 which, I really felt as if I had undergone some change, and was 
 no longer a man ; this however was merely imaginary, and arose 
 from my breathing the heavenly atmosphere. Presently, how- 
 ever, there came one running from the judgment-hall, with an 
 order that two serv^ants should lead me out, and conduct me back 
 by the way 1 had ascended, till I had reached my own home ; 
 and when 1 arrived there, I again appeared to others and also to 
 myself as a man." The Third said, " I always conceived hea- 
 ven to be some place of blessedness independent of the state of 
 the affections ; wherefore as soon as I came into this world, I felt 
 a most ardent desire to go to heaven. Accordingly I followed 
 some whom I saw ascending thither, and was admitted along 
 witii them ; bat I did not proceed far ; for when I was desirous 
 to delight my mind {animus) according to my idea of heavenly 
 blessedness, a sudden stupor, occasioned by the light of heav^en, 
 which is as white as snow, and whose essence is said to be wis- 
 dom, seized my mind {mens), and darkness my eyes, and I was 
 reduced to a srate of insanity : and presently, from the heat of 
 heaven, which corresponds with the brightness of its light, and 
 
10 CONJUOIAL LOVE 
 
 • 
 
 whose essence is said to be love, there arose in my heart a vio 
 lent palpitation, a general uneasiness seized my whole frame, and 
 I was inwardly excruciated to such a degree that I threw myseli 
 flat on the ground. While I was in this situation, one of the 
 attendants came from the judgment-hall with an order to carry 
 me gently to my own light and heat ; and when I came there my 
 spirit and my heart presently returned to me." The Fourth said 
 that he also had conceived heaven to be some place of blessedness 
 independent of the state of the affections. " As soon therefore," 
 said he, " as 1 came into the spiritual world, I inquired of cer- 
 tain wise ones whether I might be permitted to ascend into hea 
 ven, and was informed that this liberty was granted to all, but 
 that there was need of caution how they used it, lest they should 
 be cast down again. I made light of this caution, and ascended 
 in fall confidence that all were alike qualified for the reception 
 of heavenly bliss in all its fulness : but alas ! I was no sooner 
 within the confines of heaven, than my life seemed to be depart- 
 ing from me, and from the violent pains and anguish which 
 seized my head and body, I threw myself prostrate on the ground, 
 where I writhed about like a snake when it is brought near the 
 fire. In this state I crawled to the brink of a precipice, from 
 which I threw myself down, and being taken up by some people 
 who were standing near the place where I fell, by proper care 1 
 was soon brought to myself again." The other Five then gave a 
 wonderful relation of what befell them in their ascents into hea- 
 ven, and compared the changes they experienced as to their states 
 of life, with the state of fish when raised out of water into air, 
 and with that of birds when raised out of air into ether ; and 
 they declared that, after having sufiered so much pain, they had 
 no longer any desire to ascend into heaven, and only wished to 
 live a life agreeable to the state of their own affections, among 
 their like in any place whatever. " We are well informed," they 
 added, " that in the world of spirits, where we now are, all per- 
 sons undergo a previous preparation, the good for heaven, and the 
 wicked for hell ; and that after such preparation they discover 
 ways open for them to societies of their like, with whom they 
 are to live eternally ; and that they enter such ways with the 
 utmost delight, because they are suitable to their love." When 
 those of the first assembly had heard these relations, they all 
 likewise acknowledged, that they had never entertained any 
 other notion of heaven than as of a place where they should 
 enter upon the fruition of never-ceasing delights. Then the 
 angel wlio had the trumpet thus addressed them : " You see now 
 that the joys of heaven and eternal happiness arise not from the 
 place, but from the state of the man's life ; and a state of hea- 
 venly life is derived from love and wisdom ; and since it is use 
 which contains love and wisdom, and in which they are fixed and 
 subsist, therefore a state of heavenly life is derived from the con- 
 juncti(>n of love and wisdom in use. Tt^ amounts to the same 
 
^iYEn 
 
 AND ITS CHASTE DELIGHTS. l^S U 
 
 if we call them charity, faith, and good works ; for charity is 
 love, faith is truth whence wisdom is derived, and good works 
 are uses. Moreover in our spiritual world there are places as in 
 the natural world ; otherwise there could be no habitations and 
 distinct abodes ; nevertheless place with us 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 within himself, because he carries in himself the 
 love of his own heaven ; for a man from creation is the smallest 
 eflSgy, image, and type of the great lieaven, and the human form 
 is nothing else ; wherefore every one after death comes into that 
 society of heaven of whose general form lie is an individual effigy ; 
 consequently, when he enters into that society he enters into a 
 form corresponding to his own ; thus he passes as it were from 
 himself into that form as into another self, and again from that 
 other self into the same form in himself, aqd enjoys his own life 
 in that of the society, and that of the society in his own ; for 
 every society in heaven may be considered as one common body, 
 and the constituent angels as the similar parts thereof, from 
 which the common body exists. Hence it follows, that tliose 
 who are in evils, and thence in falses, have formed in themselves 
 an Qf^gy of hell, which suffers torment in heaven from the influx 
 and violent activity of one opposite upon another; for infernal 
 'ove is opposite to heavenly love, and consequently the deliglits 
 of those two loves are in a state of discord and enmity, and 
 whenever they meet they endeavor to destroy each other.*' 
 
 11. After this a voice was heard from heaven, saying to the 
 angel that had the trumpet, " Select ten out of the whole assem- 
 bly, and introduce them to us. We have heard from the Lord 
 that He will prepare them so as to prevent the heat and light, 
 or the love and wisdom, of our heaven, from doing them any 
 injury during the space of three days." Ten were then selected 
 and followed the angel. They ascended by a steep path up a 
 certain hill, and from thence up a mountain, on the summit of 
 which was situated the heaven of those angels, which had before 
 appeared to them at a distance like an expanse in the clouds. 
 The gates were opened for them ; and after they had passed the 
 third gate, the introducing angel hastened to the prince of the 
 society, or of that heaven, and announced their arrival. The 
 prince said, " Take some of my attendants, and carry them word 
 that their arrival is agreeable to me, and introduce them into 
 my reception-room, and provide for each a separate apartment 
 with a chamber, and appoint some of my attendants and servants 
 to wait upon them and attend to their wishes :" all which was 
 done. On being introduced by the angel, they asked whether 
 they might go and see the prince ; and the angel replied, *' It is 
 now morning, and it is not allowable before noon ; till that time 
 every one is engaged in his particular duty and employment : but 
 you are invited to dinner, and then you will sit at table with our 
 
 21 
 
il 13 CONJUGIAL LOVE 
 
 prince ; in the meantime I will introduce yon into his palace, 
 and show you its splendid and magnificent contents." 
 
 12. When they were come to the palace, they first viewed 
 it from without. It was large and spacious, built of porphyry, 
 with a foundation of jasper ; and before the gates were six lofty 
 columns of lapis lazuli ; the roof was of plates of gold, the lofty 
 windows, of the most transparent crystal, had frames also of gold. 
 After viewing the outside they were introduced within, and were 
 conducted from one apartment to another ; in each of which they 
 saw ornaments of inexpressible elegance and beauty ; and beneath 
 the roof were sculptured decorations of inimitable workmanship. 
 Near the walls were set silver tables overlaid with gold, on which 
 were placed various implements made of precious stones, and of 
 entire gems in heavenly forms, with several other things, such as 
 no eye had ever seen on earth, and consequently such as could 
 never be supposed to exist in heaven. While they were struck 
 with astonishment at these magnificent sights, the angel said, 
 '' Be not surprised ; the things which you now behold are not the 
 production and workmanship of any angelic hand, but are framed 
 by the Builder of the universe, and presented as a gift to our prince ; 
 wherefore the architectonic art is here in its essential perfection, 
 and hence are derived all the rules of that art which are known and 
 practised in the world." The angel further said, *' You may pos- 
 sibly conceive that such objects charm our eyes, and infatuate us 
 by their grandeur, so that we consider them as constituting the joys 
 of our heaven : this however is not the case ; for our affections 
 not being set on such things, they are only contributory to the 
 joys of our hearts ; and therefore, so far as we contemplate them 
 as such, and as the workmanship of God, so far we contemplate 
 in them the divine omnipotence and mercy." 
 
 13. After this the angel said to them, " It is not yet noon : 
 come with me into our prince's garden, which is near the palace." 
 So they went with him ; and as they were entering, he said, 
 " Behold here the most magnificent of all the gardens in our hea- 
 venly society 1" But they replied, " How ! there is no garden here. 
 We see only one tree, and on its branches and at its top as it were 
 golden fruit and silver leaves, with their edges adorned with eme- 
 ralds, and beneath the tree little children with their nurses." Here- 
 upon the angel, with an inspired voice said, "This tree is in the 
 midst of the garden; some of us call it the tree of our heaven, 
 and some, the tree of life. But advance nearer, and your eyes 
 will be opened, and you will see the garden." They did so, and 
 their eyes were opened, and they saw numerous trees bearing an 
 abundance of fine flavored fruit, entwined about with young vines, 
 whose tops with their fruit inclined towards the tree of life in the 
 midst. These trees were planted in a continuous series, which, 
 proceeding from a point, and being continued into endless circles, 
 or gyrations, as of a perpetual spiral, formed a perfect spiral of 
 trees, wherein one species continuullv succeeded another, accor I 
 
 22 
 
AND ITS CHASTE DELIGHTS. 13, 14 
 
 mg to the worth and excellence of their fruit. The circumgyra- 
 tion began at a considerable distance from the tree in the midst, 
 and the intervening space was radiant with a beam of light, 
 which caused the trees in the circle to shine with a graduated 
 splendor that was continued from the first to the last. The first 
 trees were the most excellent of all, abounding with the choicest 
 fruits, and were called paradisiacal trees, being such as are never 
 seen in any country of the natural world, because none such ever 
 grew or could grow there. These were succeeded by olive-trees, 
 the olives by vines, these by sweet-scented shrubs, and these 
 again by timber trees, whose wood was useful for building. At 
 stated intervals in this spiral or gyre of trees, were interspersed 
 seats, formed of the young shoots of the trees behind, brought 
 forward and entwined in each other, while the fruit of the trees 
 hanging over at the same time enriched and adorned them. At 
 this perpetually winding circle of trees, there were passages which 
 opened into flower-gardens, and from them into shrubberies, laid 
 out into areas and beds. At the sight of all these things the com- 
 panions of the angels exclaimed, "Behold heaven in form! wher- 
 ever we turn our eyes we feel an influx of somewhat celestially- 
 paradisiacal, which is not to be expressed." At this the angel 
 rejoicing said, " All the gardens of our heaven are representative 
 forms or types of heavenly beatitudes in their origins ; and be- 
 cause the influx of these beatitudes elevated your minds, there- 
 fore you exclaimed, ' Behold heaven in form !' but those who do 
 not receive that inliux, regard these paradisiacal gardens only as 
 common woods or forests. All thoso who are under the influence 
 of the love of use receive the influx ; but those who are under the 
 influence of the love of glory not originating in use, do not re- 
 ceive it." Afterwards he explained to them what every parti- 
 cular thing in the garden represented and signified. 
 
 14. While they were thus employed, there came a messenger 
 from the prince, with an invitation to them to dine with him ; 
 and at the same time two attendants brought garments of fine 
 linen, and said, " Put on these ; for no one is admitted to the 
 prince's table unless he be clothed in the garments of heaven." 
 So they put them on, and accompanied their angel, and were 
 shewn into a drawing-room belonging to the palace, where 
 they waited for the prince ; and there the angel introduced them 
 to the company and conversation of the grandees and nobles, 
 who were also waiting for the prince's appearing. And lo ! in 
 about an hour the doors^ were opened, and through one larger 
 than the rest, on the western side, he was seen to enter in stately 
 procession. His inferior counsellors went before him, after them 
 his privy-counsellors, and next the chief oflicers belonging to the 
 court ; in the middle of these was the prince ; after him followed 
 courtiers of various ranks, and lastly the guards ; in all they 
 =imounted to a hundred and twenty. Then tlie angel, advancing 
 oefore the ten strangers, who by their dress now appeared like 
 
4 16 CONJUQIAL LOVE 
 
 inmates of the place, approached with them towards the prince^ 
 and reverently introduced them to his notice ; and the prince, 
 without stopping the procession, said to them, " Come and dine 
 with me." So they followed him into the dining-hall, where 
 they saw a table magnificently set out, having in the middle a 
 tall golden pyramid with a hundred branches in three rows, each 
 branch having a small dish, or basket, containing a variety of 
 sweetmeats and preserves, with other delicacies made of bread 
 and wine ; and through the middle of the pyramid there issued 
 as it were a bubbling fountain of nectareous wine, the stream of 
 which, falling from the summit of the pyramid separated into 
 different channels and filled the cups. At the sides of this pyra- 
 mid were various heavenly golden forms, on which were dishes 
 and plates covered with all kinds of food. The heavenly forms 
 supporting the dishes and plates were forms of art, derived from 
 wisdom, such as cannot be devised by any human art, or ex- 
 pressed by any human words : the dishes and plates were of 
 silver, on which were engraved forms similar to those that sup- 
 ported them ; the cups were transparent gems. Such was the 
 splendid furniture of the table. 
 
 15. As regards the dress of the prince and his ministers, the 
 prince wore a long purple robe, set with silver stars wrought in 
 needle-work ; under this robe he had a tunic of bright silk of a 
 blue or hyacinthine color ; this was open about the breast, where 
 there appeared the forepart of a kind of zone or ribbon, with the 
 ensign of his society ; the badge was an eagle sitting on her 
 young at the top of a tree ; this was wrought in polisned gold 
 set with diamonds. The counsellors were dressed nearly after 
 the same manner, but without the badge ; instead of which they 
 wore sapphires curiously cut, hanging from their necks by a 
 golden chain. The courtiei-s wore brownish cloaks, wrought 
 with flowei*s encompassing young eagles ; their tunics were of 
 an opal-colored silk, so were also their lower garments ; thus were 
 they dressed. 
 
 16. The privy-counsellors, with those of inferior order, and 
 the grandees stood around the table, and by command of the 
 prince folded their hands, and at the same time in a low voice 
 said a prayer of thanksgiving to the Lord ; and after this, at a 
 sign from the prince, they reclined on couches at the table. The 
 prince then said to the ten strangers, " Do ye also recline with 
 me ; behold, there are your couches:" so they reclined ; 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 supporting form, and afterwards a 
 dish from the pyramid ;" and they did &o ; and lol instantly new 
 plates and dishes appeared in the place of those that were taken 
 away ; and their cups were tilled with wine that streamed from 
 the fountain out of the tall pyramid : and they ate and drank. 
 When dinnner was about half ended, the prince addressed th« 
 
AND ITS CHASTE DELIGHTS. 16, 17 
 
 ten new guests, and said, " I have been informed that you were 
 convened in the country which is immediately under this heaven, 
 in order to declare your thoughts respecting the joys of heaven 
 and eternal happiness thence derived, and that you professed 
 different opinions each according to his peculiar ideas of delight 
 originating in the bodily senses. But what are the delights of 
 the bodily senses without those of the soul ? The former are 
 animated by the latter. The delights of the soul in themselves 
 are imperceptible beatitudes ;. but, as they descend into the 
 tlioughts of the mind, and thence into the sensations of the body, 
 they become more and more perceptible : in the thoughts of the 
 mind they are perceived as satisfactions, in the sensations of the 
 body as delights, and in the body itself as pleasures. Eternal 
 happiness is derived from the latter and the former taken toge- 
 ther; but from the latter alone there results a happiness not 
 eternal but temporary, which quickly comes to an end and passes 
 away, and in some cases becomes unhappiness. You have now 
 heen that all your joys are also joys of heaven, and that these are 
 far more excellent than you could have conceived ; yet such ioys 
 do not inwardly affect our minds. There are three things which 
 enter b}^ influx from the Lord as a one into our souls; these three 
 as a one, or this trine, are love, wisdom, and use. Love and 
 wisdom of themselves exist only ideally, being confined to the 
 affections and thoughts of the mind ; but in use they exist really, 
 because they are together in act and bodily employment ; and 
 where they exist really, there they also subsist. And as love and 
 wisdom exist and subsist in use, it is by use we are affected ; and 
 use consists in a faithful, sincere, and diligent discharge of the 
 duties of our calling. The love of use, and a consequent applica- 
 tion to it, preserve the powers of the mind, and prevent their 
 dispersion ; so that the mind is guarded against wandering and 
 dissipation, and the imbibing of false lusts, which with their 
 enchanting delusions flow in from the body and the world through 
 the senses, whereby the truths of religion and morality, with ail 
 that is good in either, become the sport of every wind ; but the 
 application of the mind to use binds and unites those truths, and 
 disposes the mind to become a form receptible of the wisdom 
 thence derived ; and in this case it extirpates the idle sports and 
 pastimes of falsity and vanity, banishing them from its centre 
 towards the circumference. But you will hear more on this 
 subject from the wise ones of our society, when I will send to 
 you in the afternoon. So saying, the prince arose, and the new 
 ffuesfe alung with him, and bidding them farewell, he charged 
 trie conducting angel to lead them back to their private apart- 
 menti^, and there to show them every token of civility and respect, 
 and also to invite some courteous and agreeable company to enter- 
 tain them with conversation respecting the various joys of this 
 society. 
 
 17. The angel executed the prince's charge ; and when they 
 
 25 
 
17 
 
 CONJUGIAL LOVE 
 
 were turned to their private apartments, the company, invited 
 from the city to inform them respecting the various joys of the 
 society, arrived, and after the usual compliments entered into 
 conversation with them as they walked along in a strain at once 
 entertaining and elegant. But the conducting angel said, " These 
 ten men were invited into this heaven to see its joys, and to 
 receive thereby a new idea concerning eternal happiness. Ac- 
 quaint us therefore with some of its joys which affect the bodily 
 senses ; and afterwards, some wise ones will arrive, who will 
 acquaint us with what renders those joys satisfactory and happy." 
 Tlien the company who were invited from the city related the 
 following particulars : — " 1. There are here days of festivity 
 appointed by the prince, that the mind, by due relaxation, may 
 recover from the weariness which an emulative desire may ocfca- 
 sion in particular cases. On such days we have concerts of music 
 and singing in the public places, and out of the city are exhibited 
 games and shows: in the public places at such times are raised 
 orchestras surrounded with balusters formed of vines wreathed 
 together, from which hang bunches of ripe grapes ; within these 
 balusters in three rows, one above another, sit the musicians, 
 with their wind and stringed instruments of various tones, 
 both high and low, loud and soft ; and near them are singers 
 of both sexes who entertain the citizens with the sweetest 
 music and singing, both in concert and solo, varied at times as 
 to its particular kind : these concerts continue on those days oi 
 festivity from morning till noon, and afterwards till evening. 
 2. Moreover, every morning from the houses around the public 
 places we hear the sweetest songs of virgins and young girls, 
 which resound though the whole city. It is an affection of spi- 
 ritual love, which is sung every morning ; that is, it is rendered 
 sonorous by modifications of the voice in singing, or by modula- 
 tions. The affection in the song is perceived as the real affection, 
 flowing into the minds of the hearers, and exciting them to a 
 correspondence with it : such is the nature of heavenly singing. 
 The virgin-singers say, that the sound of their song is as it were 
 self-inspired and self-animated from within, and exalted with 
 delight according to the reception it meets with from the hearers. 
 When this is ended, the windows of the houses around the pub- 
 lic places, and likewise of those in the streets, are shut, and so 
 also are the doors ; and then the whole city is silent, and no 
 noise heard in any part of it, nor is any person seen loitering 
 in the streets, but all are intent on their work and the duties of 
 their calling. 3. At noon, however, the doors are opened, and 
 in the afternoon also the windows in some houses, and boys and 
 girls are seen playing in the streets, while their masters and mis- 
 tresses sit in the porches of their houses, watching over them, 
 and keeping them in order. 4. At the extreme parts of the city 
 there are various sports of boys and young men, as runnings 
 hand-ball, tennis, &c. ; there are besides trials of skill among the 
 
AND ITS CHASTE DELIGHTS. 17, 18 
 
 boys, in order to discover the readiness of their wit in speaking, 
 acting, and perceiving ; and sncli as excel receive some leaves of 
 hiurel as a reward ; not to mention other things of a like nature, 
 designed to call forth and exercise the latent talents of the young 
 people. 5. Moreover out of the city are exhibited stage-enter- 
 tainments, in which the actors represent the various graces and 
 virtues of moral life, among whom are inferior characters for the 
 sake of relatives." And one of the ten asked, " How for the sake 
 of relatives?" And they replied, ''No virtue with its graces 
 and beauties, can be suitably represented, except by means of 
 relatives, in which are comprised and represented all its graces 
 and beauties, from the greatest to the least ; and the inferior 
 characters represent the least, even till they become extinct ; 
 but it is provided by law, that nothing of the opposite, which is 
 indecorous and dishonoral)le, should be exhibited, except figura- 
 tively, and as it were remotely. The reason of which provision 
 is, because nothing that is honorable and good in any virtue can 
 by successive progressions pass over to what is dishonorable. and 
 evil : it only proceeds to its least, wlien it perishes ; and when 
 that is the case, 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 conversation, a servant came in and brought 
 word, that the eight wise ones, invited by the prince's order, 
 w^ere arrived, and wished to be admitted ; whereupon the angel 
 went out to receive and introduce them: and presently the wise 
 ones, after the customary ceremonies of introduction, began to 
 converse with them on the beginnings and increments of wisdom, 
 with which they intermixed various remarks respecting its pro- 
 gression, shewing, that with the angels it never ceases or comes 
 to a period, but advances and increases to eternity. Hereupon 
 the attendant angel said to them, " Qur prince at table while 
 talking with these strangers respecting the seat or abode of wis- 
 dom, showed that it consists in use : if agreeable to you, be 
 pleased to acquaint them further on the same subject." They 
 therefore said, " Man, at his first creation, was endued with 
 wisdom and its love, not for the sake of himself, but that he 
 might communicate it to others from himself. Hence it is a 
 maxim inscribed on the wisdom of the wise, that no one is wise 
 for himself alone, or lives for himself, but for others at the same 
 time : this is the origin of society, which otherwise could not 
 exist. To live for others is to perform uses. Uses are the 
 Donds of society, which are as many in number as there are 
 good uses ; and the number of uses is infinite. There are spi- 
 ritual uses, such as regard love to God and love towards our 
 neighbour ; there are moral and civil uses, such as regard the love 
 of the society and state to which a man belongs, and of his 
 fellow-citizens among whom he lives ; there are natural uses. 
 
 27 
 
18 — 20 CONJUGTAL LOVE 
 
 which regard the love of the world and its necessities; and there 
 are corporeal uses, such as regard the lov^e of self-preservation 
 with a view to superior uses. All these uses are inscribed on 
 man, and follow in order one after another ; and when they are 
 together, one is in the other. Those who are in the first uses, 
 which are spiritual, are in all the succeeding ones, and such per- 
 sons are wise; but those who are not in the first, and yet are in 
 the second, and thereby tn the succeeding ones, are not so highly 
 principled in wisdom, but only appear to be so by virtue of an 
 external morality and civility ; those who are neither in the first 
 nor second, but only in the third and fourth, have not the least 
 pretensions to wisdom; for they are satans, loving only the 
 world and themselves for the sake of the world ; but those who 
 are only in the fourth, are least wise of all ; for they are devils, 
 because they live to themselves alone, and only to others for the 
 sake of themselves. Moreover, every love has its particular 
 delight ; for it is by delight that love is kept alive ; and the de- 
 light of the love of uses is a heavenly delight, which enters into 
 succeeding delights in their order, and according to the order 
 of succession, exalts them and makes them eternal." After this 
 they enumerated the heavenly delights proceeding from the love 
 of uses, and said, that they are a thousand times ten thousand ; 
 and that all who enter heaven enter into those delights. With 
 further wise conversation on the love of use, they passed the 
 day with them until evening. 
 
 19. Towards evening there came a messenger clothed in linen 
 to the ten strangers who attended the angel, and invited them 
 to a marriage-ceremony which was to be celebrated the next day, 
 and the strangers were much rejoiced to think that they were 
 also to be present at a marriage-ceremony in heaven. After 
 this they were conducted to the house of one of the counsellors, 
 and supped with him ; and after supper they returned to the 
 palace, and each retired to his own chamber, where they slept 
 till morning. When they awoke, they heard the singing of the 
 virgins and young girls from the houses around the public places 
 of resort, which we mentioned above. They sung that morning 
 the affection of conjugial love ; the sweetness of which so affected 
 and moved the hearers, that they perceived sensibly a blessed 
 serenity instilled into their joys, which at the some time exalted 
 and renewed them. At the hour appointed the angel said, 
 *' Make yourselves ready, and put on the heavenly garments 
 which our prince sent you ;" and they did so, and lo! the gar- 
 ments were resplendent as with a flaming light ; and on their 
 asking the angel, " Whence is this?" he replied, " Because you 
 are going to a marriage-ceremony ; and wnen that is the case, 
 our garments always assume a shining appearance, and become 
 marriage -garments." 
 
 20. After this the angel conducted them to the house where 
 
AND ITS CHASTE DELIGHTS. 20, 21 
 
 tlie nuptials were to be celebrated, and the porter opened the 
 door ; and presently being admitted within the house, they were 
 received and welcomed by an angel sent from the bridegroom, 
 and were introduced and shewn to the seats intended for them : 
 and soon after they were invited into an ante-chamber, in the 
 middle of which they saw a table, and on it a magnificent can- 
 dlestick with seven branches and sconces of gold : against the 
 walls there were hung silver lamps, which being lighted made the 
 atmosphere appear of a golden hue : and they observed on each 
 side of the candlestick two tables, on which were set loaves in 
 threfe rows ; there were tables also at the four corners of the 
 room, on which were placed crystal cups. While they were 
 viewing these things, lo ! a door opened from a closet near the 
 marriage-chamber, and six virgins came out, and after them the 
 bridegroom and the bride, holding each other by the hand, and 
 advancing towards a seat placed opposite to the candlestick, on 
 which they seated themselves, the bridegroom on the left hand, 
 and the bride on the right, while the six virgins stood by the 
 seat near the bride. The bridegroom was dressed in a robe of 
 bright purple, and a tunic of fine shining linen, with an ephod, 
 on which was a golden plate set round with diamonds, and on 
 the plate was engraved a young eagle, the marriage-ensign of 
 that heavenly society ; on his head he wore a mitre: the bride 
 was dressed in a scarlet mantle, under which was a gown, orna- 
 mented with fine needle- work, that reached from her neck to her 
 feet, and beneath her bosom she wore a golden girdle, and on 
 her head a golden crown set with rubies. When they were thus 
 seated, the bridegroom turning himself towards the bride, put 
 a golden ring on her finger ; he then took bracelets and a pearl 
 necklace, and clasped the bracelets about her wrists, and the 
 necklace about her neck, and said, *' Accept these pledges f"* and 
 as she accepted them he kissed her, and said, '' Now thou art 
 mine ;" and he called her his wife. On this all the company 
 cried out, "May the divine blessing be upon you I" These 
 words were first pronounced by each separately, and afterwards 
 by all together. They were pronounced also in turn by a certain 
 person sent from the prince as his representative ; and at that 
 instant the ante-chamber was filled with an aromatic smoke, 
 which was a token of blessing from heaven. Then the servants 
 in waiting took loaves from the two tables near the candlestick, 
 and cups, now filled with wine, from the tables at the corners of 
 the room, and gave to eacii of the guests his own loaf and his 
 own cup, and they ate and drank. Atier this the husband and 
 his wife arose, and the six virgins attended them with the silver 
 lamps, now lighted, in their hands to the thi-eshold ; and the 
 married pair entered their chamber ; and the door was shut. 
 
 21. Afterwards the conducting angel talked with the guests 
 about hid ten companions, acquainting tliem how he was com- 
 
 29 
 
21 CON.TUGIAL LOVE 
 
 missioned to introduce them, and shew them the magnificent 
 things contained in the prince's palace, and other wonderful 
 sights ; and how they had dined at table with him, and after- 
 wards had conversed with the wise ones of the society ; and he 
 said, " May I be permitted to introduce them also to you, in 
 order that they may enjoy the pleasure of your conversation ?" 
 So he introduced them, and they entered into discourse together. 
 Then a certain wise personage, one of the marriage-guests, said, 
 " Do you understand the meaning of what you have seen f 
 They replied, "But little;" and then they asked him, "Why 
 was the bridegroom, who is now a husband, dressed in that par- 
 ticular manner ?" He answered, " Because the bridegroom, now 
 a husband, represented the Lord, and the bride, who is now a 
 wife, represented the church ; for marriages in heaven represent 
 the marriage of the Lord with the church. This is the reason 
 why he wore a mitre on his head, and was dressed in a robe, a 
 tunic, and an ephod, like Aaron ; and why the bride had a crown 
 on her head, and wore a mantle like a queen ; but to-morrow 
 they will be dressed differently, because this representation lasts 
 no longer than to-day." They further asked, " Since he repre- 
 sented the Lord, and she the church, why did she sit at his right 
 hand ?" The wise one replied, " Because there are two things 
 which constitute the marriage of the Lord with the church — love 
 and wisdom ; the Lord is love, and the church is wisdom ; and 
 wisdom is at the right hand of love ; for every member of the 
 church is wise as of himself, and in proportion as he is wise he 
 receives love from the Lord. The right hand also signifies 
 power; and love has power by means of wisdom ; but, as we 
 nave just observed, after the marriage-ceremony the representa- 
 tion is changed ; for then the husband represents wisdom, and 
 the wife the love of his wisdom. This love however is not pri- 
 mary, but secondary love ; being derived from the Lord to the 
 wife through the wisdom of the husband : the love of the Lord, 
 which is tlie primary love, is the husband's love of being wise ; 
 therefore after marriage, both together, the husband and his wife, 
 represent the church." They asked again, " Why did not you 
 men stand by the bridegroom, now the husband, as the six 
 virgins stood by the bride, now the wife?" The wise one an- 
 swered, " Because we to-day are numbered among the virgins ; 
 and tlie number six signifies all and what is complete." But 
 they said, " Explain your meaning." He replied, " Virgins 
 signify the church ; and the church consists of both sexes: there- 
 fore also we, with respect to the church, are virgins^ That this 
 is the case, is evident from these words in the lievelation : 
 * These are those who were not defiled with women / for they are 
 viEGiNS : and they follow the Lamb tohither soever he goeth^ 
 chap. xiv. 4. And iis virgins signify the church, tlieref(n*e the 
 Lord li.'cened it to ten vikgins invited to a nuirricige, Mat. xxv. 
 30 
 
AND ITS CHASTE DELIGHTS. 22, 23 
 
 And as Israel, Zion, and Jerusalem, signify the church, therefore 
 mention is so often made in the Word, of the virgin and 
 
 DAUGHTER OF IsRAEL, OF ZiON, AND OF JERUSALEM. The Lord 
 
 also describes his marriage with the church in these words : 
 * Upon thj right hand did stand the queen m gold of Ojphir : 
 her clothing is of wrought gold : she shall he brought unto the 
 king in raiment of needlework : the virgins her companions 
 that follow her shall enter into the hinges palace^'' Psalm xlv. 
 9 — 16." Lastly they asked, "Is it not expedient that a priest 
 be present and minister at the marriage-ceremony V The wise 
 one answered, " This is expedient on the earth, but not in the 
 heavens, by reason of the representation of the Lord himself 
 and the church. On the earth they are not aware of this ; but 
 even with us a priest ministers in whatever relates to betroth- 
 ings, or marriage- contracts, and hears, receives, confirms, and 
 consecrates the consent of the parties. Consent is the essential 
 of marriage ; all succeeding ceremonies are its formalities." 
 
 22. After this the conducting angel went to the six virgins, 
 and gave them an account of his companions, and requested 
 that they would vouchsafe to join company with them. Accord- 
 ingly they came ; but when they drew near, they suddenly 
 retired, and went into the ladies' apartment to the virgins their 
 companions. On seeing this, the conducting angel followed 
 them, and asked why they retired so suddenly without entering 
 into conversation? They replied, "We cannot approach :" and 
 he said, " Why not ?" They answered, " We do not know ; but 
 we perceived something which repelled us and drove us back 
 again. We hope they will excuse us." The angel then returned 
 to his companions, and told them what the virgins had said, and 
 added, " I conjecture that your love of the sex is not chaste. 
 In h«aven we love virgins for their beauty and the elegance of 
 their manners ; and we love them intensely, but chastely." 
 Hereupon his companions smiled and said, "You conjecture 
 right: who can behold such beauties near and not feel some 
 excitement?" 
 
 23. After much entertaining conversation the marriage-guests 
 departed, and also the ten strangers with their attendant angel ; 
 and the evening being far advanced, they retired to rest. In the 
 morning they heard a proclamation. To-day is the Sabbath. 
 They then arose and asked the angel what it meant : he replied, 
 " It is for the worship of God, which returns at stated periods, 
 and is proclaimed by tlie priests. The worship is performed in 
 our temples and lasts about two hours ; wherefore if it please 
 you, come along with me, and I will introduce you." So they 
 made themselves ready, and attended the angel, and entered the 
 temple. It was a large building capable of containing about 
 three thousjand persons, of a semicircuhir form, with bt-nches or 
 Beats carried round in a continued sweep acording to the tig.ire 
 
 81 
 
23 26 CONJtJGIAL LOVE 
 
 of the temple ; the hinder ones being more elevated than tnose 
 in front. The pulpit in front of the seats was drawn a little 
 from the centre ; the door was behind the pulpit on the left 
 hand. The ten strangers entered with their conducting angel, 
 wlio pointed out to them the places where they were to sit; tell- 
 ing them, " Every one that enters the temple knows his own 
 place by a kind of innate perception ; nor can he sit in any place 
 but his own : in case he takes another place, he neither hears 
 nor perceives anything, and he also disturbs the order; the con- 
 sequence of which is, that the priest is not inspired." 
 
 24. When the congregation had assembled, the priest as- 
 cended the pulpit, and preached a sermon full of the spirit of 
 wisdom. Tne discourse was concerning the sanctity of the Holy 
 Scriptures, and the conjunction of the Lord with both worlds^ 
 the spiritual and the natural, by means thereof. In the illus- 
 tration in wliich he then was, he fully proved, that that holy 
 book was dictated by Jehovah the Lord, and that consequently 
 He is in it, so as to be the wisdom it contains ; but that the 
 wisdom which is Himself therein, lies concealed under the sense 
 of the letter, and is opened only to those who are in the truths 
 of doctrine, and at the same time in goodness of life, and thus 
 who are in the Lord, and the Lord in them. To his discourse 
 he added a votive 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 ; so he came to them, and they 
 conversed together for about half an hour. He discoursed con- 
 cerning the divine trinity — that it is in Jesus Christ, in whom 
 all the fulness of the Godhead dwells bodily, according to the 
 declaration of the apostle Paul ; and afterwards concerning the 
 union of charity and faith ; but he said, " the union of charity 
 and truth ;" because faith is truth. 
 
 -0. After expressing their thanks they returned home ; and 
 then the angel said to tliem, " This is the third day since you 
 came into the society of this heaven, and you were prepared by 
 the Lord to stay here. three days ; it is time therefore that we 
 separate; put off therefore the garments sent you by the prince, 
 and put on your own." When they had done so, they were in- 
 spired with a desire to be gone ; so 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 thereby with intelligence, concerning heavenly 
 joys and eternal happiness. 
 
 26. "I again solemnly declare, that these things were done 
 and said as they are related ; the former in the world of spirits, 
 which is intermediate between heaven and hell, and the latter 
 in the society of heaven to which the angel with the trumpet 
 and the conductor belonged. Who in the Christian world would 
 have known anytliing concerning heaven, and the joys and hap- 
 32 
 
AND ITS CHASTE DELIGHTS. * 26 
 
 piness there experienced, the knowledge of which is the know- 
 ledge of salvation, unless it had pleased the Lord to open to 
 some person the sight of his spirit, in order to shew and teach 
 them ? That similar things exist in the spiritual world is very 
 manifest from what were seen and heard bj the apostle John, 
 as described in the Kevelatiori ; as that he saw the Son of Man 
 in the midst of seven candlesticks ; also a tabernacle, temple, 
 ark, and altar in heaven ; a book sealed with seven seals ; the 
 book opened, and horses going forth thence ; four animals around 
 the throne; twelve thousand chosen out of every tribe; locusts 
 ascending out of the bottomless pit ; a dragon, and his combat 
 with Michael ; a woman bringing forth a male child, and flying 
 into a wilderness on account 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 
 lire and brimstone ; 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 
 the water of life, and trees of life bearing fruits every. month; 
 besides several other particulars ; all which things were seen by 
 John, while as to his spirit he was in the spiritual world and in 
 heaven : not to mention the things seen by , the apostles after the 
 Lord's resurrection ; and what were afterwards seen and heard 
 by Peter, Acts xi. ; also by Paul ; moreover by the prophets ; as 
 by EzEKiEL,*who saw four animals which were cherubs, chap i. 
 and chap x. ; a new temple and a new earth, and an angel 
 measuring them, chap. xl. — xlviii. ; and was led away to Jeru- 
 salem, and saw there abominations : and also into Chaldea into 
 captivity, chap. viii. and chap. xi. The case was similar with 
 Zechariah, who saw a man riding among myrtles; also four 
 horns, chap. i. 8, and following verses ; and afterwards a man 
 with a measuring-line in his hand, chap. ii. 1, and following 
 verses ; likewise a candlestick and two olive trees, chap. iv. 2, 
 and following verses ; also a flying roll and an ephah, chap. v. 
 1, 6; also four chariots going forth between two mountains, and 
 horses, chap. vi. 1, and following verses. So likewise with 
 Daniel, who saw four beasts coming up out of the sea, chap. vii. 
 1, and following verses ; also combats of a ram and he-goat, 
 chap. viii. 1, and following verses ; who also saw the angel 
 Gabriel, and had much discourse with him, chap. ix. : the youth 
 of Elisha saw chariots and horses of Are round about Elisha, and 
 saw them when his eyes were opened, 2 Kings vi. 15, and fol- 
 lowing verses. From these and several other instances in the 
 Word, it i8 evident, that the things which exist in the spiritual 
 world, appeared to many both before and after the Lord's com- 
 ing : is it any wonder tiien, that the same things should now 
 also appccii" when the church is comrriencing, or when the New 
 Jerusalem is coming down from the Lord out of heaven?" 
 
 3 88 
 
27, 28 CONJUGIAL LOVE 
 
 ON MARRIAGES IN HEAVEN. 
 
 27. That there are marriages in lieaven cannot be admitted 
 as an article of faith by those who imagine that a man after 
 death is a soul or spirit, and who' conceive of a soul or spirit as 
 of a rarefied ether or vapor ; who imagine also, that a man 
 will not live as a man till after the day of tlie last judgment; 
 and in general who know nothing respecting the spiritual world, 
 in which angels and spirits dwell, consequently in which there 
 are heavens and hells : and as that world has been heretofore 
 unknown, and mankind have been in total ignorance that the 
 angels of heaven are men, in a perfect form, and in like manner 
 infernal spirits, but in an imperfect form, therefore it was im- 
 possible for anything to be revealed concerning marriages in that 
 world ; for if it had it would have been objected, "How can a 
 soul be joined with a soul, or a vapor with a vapor, as one mar- 
 ried partner with another here on earth ?" not to mention other 
 similar objections, which, the instant they were made, would 
 take away and dissipate all faith respecting marriages in another 
 life. But now, since several particulars have been revealed con- 
 cerning that world, and a description has also been given of its 
 nature and quality, in the treatise on Heaven and Hell, and 
 also in the Apocalypse Revealed, the assertion, that marriages 
 take place in that world, may be so far confirmed as even to 
 convince the reason by the following propositions : I. A man 
 (homo) lives a man after death. II. In this case a male is a 
 male, and a female a female. III. Every one^s ^peculiar love 
 remains with him after death. IV. The love of the sex esjpe- 
 dally remains / and with those who go to heaven^ which is the 
 case with all who become spiritual here on earthy conjugial love 
 remains. Y. These things fully confirmed hy ocmar demon- 
 stration. YI. Consequently that there are marriages in the 
 heamens. YII. Spiritual nuptials are to he understood hy the 
 Lord's words^ where he says, that after the resurrection they are 
 not given in marriage. We will now give an explanation of 
 these propositions in their order. 
 
 28. I. A MAN lives a man after death. That a man lives 
 a man after death has been heretofore unknown in the world, for 
 the reasons just now mentioned ; and, what is surprising, it has 
 been unknown even in the Christian world, where they have the 
 Word, and illustration thence concerning eternal life, and where 
 the Lord himself teaches. That all the dead rise again / and that 
 God is not the God of the dead hut of the living^ Matt. xxii. 31, 
 32. Luke xx. 37, 38. Moreover, a man, as to the affections and 
 thoughts of his mind, is in the midst of angels and spirits, and 
 is so consociated with them that were he to be separated from 
 them he would instantly die. It is still more surprising that this 
 
 34 
 
AND ITS CHASTE DELIGHTS. . . ^§,, ^ 
 
 is unknown, when jet every man that has departed this life since 
 the beginning of creation, after his decease has come and does 
 stiR come to his own, or, as it is said in the Word, lias been 
 gathered and is gathered to his own : besides every one has a 
 common perception, which is the same thing as the influx of 
 heaven into the interiors of his mind, by virtue of which he 
 inwardly perceives truths, and as it were sees them, and espe- 
 cially this truth, that he lives a man after death ; a happy man 
 if he has lived well, and an unhappy one if h» has lived ill. For 
 who does not think thus, while he elevates his mind in anj^ degree 
 above the body, and above the thought which is nearest to the 
 senses; as is the case when he is interiorly engaged in divine 
 worship, and when he lies on his death-bed expecting his disso- 
 lution ; also when he hears of those who are deceased, and their 
 lot? I have related a thousand particulars respecting departed 
 spirits, informing certain persons that are now alive concerning 
 the state'of their deceased brethren, their married partners, and 
 their friends. I have written also concerning the state of the 
 English, the Dutch, the Papists, the Jews, the Gentiles, and like- 
 wise concerning the state of Luther, Calvin, and Melancthon ; 
 and hitherto I never heard any one object, " How can such be 
 their lot, when they are not yet risen from their tombs, the last 
 judgement not being yet accomplished? Are they not in the 
 meantime mere vaporous and unsubstantial souls residing, in 
 some place of continement (in quodam pu sen ubi)?"'^ Such ob- 
 jections I have never yet heard from any quarter ; whence I have 
 been led to conclude, that every one perceives in himself that he 
 lives a man after death. Who that has loved his married partner 
 and his children when they are dying or are dead, will not say 
 within himself (if his thought be elevated above the sensual prin- 
 ciples 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, that is willing, cannot see from reason, that a man 
 after death is not a mere vapor, of which no idea can be formed 
 but as of a breath of wind, or of air and ether, and that such vapor 
 constitutes or contains in it the human soul, which desires and 
 expects conjunction with its body, in order that it may enjoy the 
 bodily senses and their delights, as previously in the world? 
 We cannot see, that if this were the case with a man after death, 
 his. state would be more deplorable than that of lislies, birds, 
 and terrestrial animals, whose souls are not alive, and conse- 
 quently are not in sucli anxiety of desire and expectation ? Sui> 
 posing a man after death to be such a vapor, and thus a breath 
 of wind, he would either fly about in the universe, or according 
 to certain traditions, would be reserved in a place of confine- 
 ment, or in the limho of the ancient fathers, nntil the last 
 judgement. Who cannot lience from reason conclude, that those 
 
 36 
 
29 — 31 CON JUG I AL LOVE 
 
 who have lived since the beginning of creation, which is com- 
 puted to be about six thousand years ago, must be still in a similar 
 anxious state, and progressively more anxious, because all expec- 
 tation arising from desire produces anxiety, and being continued 
 from time to time increases it; consequently, that they must 
 still be either floating about in the universe, or be kept sliut up 
 in confinement, and thereby in extreme misery ; and that must 
 be the case with Adam and his wife, with Abraham, Isaac, and 
 Jacob, and with all who have lived since that time? All this 
 being supposed true, it must needs follow, that nothing would be 
 more deplorable than to be born a man. But the reverse of this 
 is provided by the Lord, who is Jehovah from eternity and the 
 Creator of the universe ; for the state of the man that conjoins 
 himself with him by a life according to his precepts, becomes 
 more blessed and happy after death than before it in the world ; 
 and it is more blessed and happy from this circumstance, that 
 the man then is spiritual, and a spiritual man is sensible of and 
 perceives spiritual delight, which is a thousand times superior to 
 natural delight. 
 
 30. That angels and spirits are men, may plainly appear from 
 those seen by Abraham, Gideon, Daniel, and the prophets, and 
 especially by John when he wrote the Revelation, and also by 
 the women in the Lord's sepulchre, yea, from the Lord himself 
 as seen by the disciples after his resurrection. The reason of their 
 being seen was, because the eyes of the spirits of those avIio saw 
 them w^ere opened ; and when the eyes of the spirit are opened, 
 angels appear in their proper form, which is the human ; but 
 when the eyes of the spirit are closed, that is, when they are 
 veiled by the vision of the bodily eyes, which derive all their 
 impressions from the material world, then they do not appear. 
 
 31. It is however to be observed, that a man after death is not 
 a natural, but a spiritual man ; nevertheless he still appears in 
 all respects like himself; and so much so, that he knows not 
 but that he is still in the natural world : for he has a similar 
 body, countenance, speech, and senses ; for he has a similar affec- 
 tion and thought, or will and understanding. He is indeed 
 actually not similar, because he is a spiritual, and consequently 
 an interior man ; but the difference does not appear to him, be- 
 cause he cannot compare his spiritual state with his former natural 
 state, having put off the latter, and being in the former ; therefore 
 I have often heard such persons say, that they know not but that 
 they are in the former world, with this difference, however, that 
 they no longer see those whom they had left in that world ; but 
 that they see those who had departed out of it, or were deceased. 
 The reason why they now see the latter and not the former, is, 
 because they are no longer natural men, but spiritual or sub- 
 stantial ; and a spiritual or substantial man sees a spiritual or 
 substantial man, as a natural or material man sees a natural or 
 
 36 
 
AND ITS CHASTE DELIGHTS. 31, 32 
 
 material man, but not vice versa, on account of tlie difference 
 between what is substantial and what is material, wliicli is like 
 the difference between what is prior and what is posterior; and 
 wliat is prior, being in itself purer, cannot appear to what is 
 l^osterior, which in itself is grosser; nor can what is posterior, 
 being grosser, Appear to what is 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. The reason why a man after 
 death is a spiritual or substantial man, is, because this spiritual 
 or substantial man lay inwardl)' concealed in the natural or 
 material man ; which natural or material man was to it as a 
 covering, or as a skin about to be cast off ; and when the cover- 
 ing or skin is cast oft', the spiritual or substantial man comes 
 forth, a purer, interior, and more perfect man. That the spi- 
 ritual man isstill a perfect man, notwithstanding his being invi- 
 sible to the natural man, is evident from the Lord's being seen 
 by the apostles after his resurrection, when he appeared, and 
 presently he did not appear; and yet he was a man like to him- 
 self both when seen and when not seen : it is also said, that 
 when they saw him, their eyes were opened. 
 
 32. II. In THIS CASE a male is a male, and a female a 
 FEMALE. Since a man (Jiomo) lives a man after death, and man 
 is male' and female, and there is such a distinction between the 
 male principle and the female principle, that the one camiot be 
 changed into the other, it follows, that after death the male lives 
 a male, and the female a female, each being a spiritual man. 
 It is said that the male principle caimot be changed into tlie 
 female principle, nor the female into the male, and that there- 
 fore after death the male is a male, and the female a female ; but 
 as it is not known in what the masculine principle essentially 
 consists, and in what the feminine, it may be expedient briefly 
 to explain it. The essential distinction between the two is this : 
 in the masculine principle, love is inmost, and its covering is wis- 
 dom ; or, what is 'the same, the masculine principle is love covered 
 (or veiled) by wisdom ; whereas in the feminine principle, the wis- 
 dom of the male is inmost, and its covering is love thence derived ; 
 but this latter love is feminine, and is given b}^ the Lord to the wife 
 through the wisdom of the husband ; whereas the former love is 
 masculine, which is the love of growing wise, and is given by 
 the Lord to the husband according to the reception of wisdom. 
 It is from this circumstance, that the male is the wisdom of love, 
 and the female is the love of that wisdom ; therefore from crea- 
 tion there is implanted in each a love of conjunction so as to 
 become a one ; but on this subject more will be said in the fol- 
 lowing pages. That the female principle is derived from the 
 male, or that the woman was taken our of the man, is evident 
 from these words in Genesis : Jehovah God tooh out one of the 
 man's ribs, and dosed up the flesh in the place thereof ; ami he 
 
32 34 CONJUGIJL LOVE 
 
 huildedthe rib, which he had taken out of the man^ into a woman; 
 and he brought her to the m.an; and the man said, This is hone 
 of my hones, and flesh of my flesh; hence she shall he called Eve, 
 because she was taken out of man, chap. ii. 21 — 23 : the signifi- 
 cation of a rib and of flesh will be shewn elsewhere. 
 
 33. From this primitive formation it follows, that by birth 
 the character of the male is intellectual, and that the female 
 cliaracter partakes more of the will principle ; or, what amounts 
 to the same, that the male is born into the affection of knowing, 
 understanding, and growing wise, and the female into the love ot 
 conjoining herself with that affection in the male. And as the 
 interiors form the exteriors to their own likeness, and the mas- 
 culine form is the form of intellect, and the feminine is the form 
 of the love of that intellect, therefore the male and the female 
 differ as to the features of the face, the tone of the voice, and the 
 form of the body ; the male having harder features, a harsher 
 tone of voice, a stronger body, and also a bearded chin, and in 
 general a form less beautiful than that of the female ; they differ 
 also in their gestures and manners ; in a word, they are not 
 exactly similar in a single respect ; but still, in every particular 
 of each, there is a tendency to conjunction; yea, the male prin- 
 ciple in the male, is male in every part of his body, even the 
 most minute, and also in every idea of his thought, and every 
 spark of his affection ; the same is true of the female principle 
 in the female ; and since of consequence the one cannot be 
 changed into the other, it follows, that after death a male is a 
 male, and a female a female. 
 
 34. III. Every one's peculiar love remains with him 
 ArrER death. Man knows that there is such a thing as love; 
 but he does not know what love is. He knows that there is such 
 a thing from common discourse ; as when it is said, that such a 
 one loves me, that a king loves his subjects, and subjects love 
 their king; that a husband loves his wife, and a mother her 
 children, and vice versa; also when it is said, that any one loves 
 his country, his fellow citizens, and his neighbour ; in like man- 
 ner of things abstracted from persons ; as when it is said that a 
 man loves this or that. But although the term love is thus uni- 
 versally applied in conversation, still there is scarcely any one 
 that knows what love is : even while meditating on the subject, 
 as he is not then able to form any distinct idea concerning it, 
 and thus not to fix it as present in the light of the understand- 
 ing, because of its having relation not to light but to heat, he 
 either denies its reality, or he calls it merely an influent effect 
 arising from the sight, the hearing, and the conversation, and 
 thus accounts for the motions to which it gives birth ; not being 
 at all aware, that love is his very life, not only the common life 
 of his whole body and of all his tiioughts, but also the life of all 
 their particulars. A wise man may perceive this from the con- 
 
AND ITS CHASTE DELIGHTS. 34 37 
 
 sideration, that if the affection of love be removed, he is inca- 
 pable both of thinking and acting ; for in proportion as that 
 affection grows cold, do not thought, speech, and action grow 
 cold also ? and in proportion as that affection grows warm, do not 
 thej also grow warm in the same degree ? Love therefore is the 
 heat of the life of man {hominis)^ or his vital heat. The heat of 
 the blood, and also its redness, are from this source alone. The 
 lire of the angelic sun, which is pure love, produces this effect. 
 
 35. That every one has his own peculiar love, or a love dis- 
 tinct from that of another ; that is, that no two men have exactly 
 the same love, may appear from the infinite variety of human 
 countenances, the countenance being a type of the love ; for it 
 is well known that the countenance is changed and varied accord- 
 ing to the affection of love; a man's desires also, which are of 
 love, and likewise his joys and sorrows, are manifested in the 
 countenance. From this consideration it is evident, that every 
 man is his own peculiar love ; yea, that he is the form of his 
 love. It is however to be observed, that the interior man, which 
 is the same with his spirit which lives after death, is the form of 
 his love, and not so the exterior man which lives in this world, 
 because the latter has learnt from infancy to conceal the desii-fes 
 of his love ; yea, to make a pretence and show of desires which 
 are different from his own. 
 
 36. The reason why every one's peculiar love remains with 
 him after death, is, because, as was said just above, n. 34, love is 
 a man's {hominis) life ; and hence it is the man himself. A man 
 also is his own peculiar thought, thus his own peculiar intelli- 
 gence and wisdom ; but these make a one with his love ; for a 
 man thinks from this love and according to it ; yea, if he be in 
 freedom, he speaks and acts in like manner ; from which it 
 may appear, that love is the esse or essence of a man's life, and 
 that thought is the existere or existence of his life thence de- 
 rived ; therefore speech and action, which are said to flow from 
 the thought, do not flow from the thought, but from the love 
 through the thought. From much experience I have learned 
 that a man after death is not his own peculiar thought, but that 
 he is his own peculiar affection and derivative thought ; or that 
 he is his own peculiar love and derivative intelligence ; also that 
 a man after death puts off* everything which does not agree with 
 his love ; yea, that he successively puts on the countenance, the 
 tone of voice, the speech, the gestures, and the manners of the 
 love proper to hib life: hence it is, that the whole heaven is 
 arranged in order according to gll the varieties of the affections 
 of the love of good, and the whole hell according to all the affec- 
 tions of the love of evil. 
 
 37. IV. The love of the sex especially remains ; and 
 
 WITH those who go TO HEAVEN, WHICH IS THE CASE WFIH ALL 
 »VH0 become: SJ>IlilTUAL HEI'.E ON EARTH, CONIUGIAL LOVE J',1;:- 
 
 3y 
 
37 39 CONJUGIAL LOVE 
 
 MAINS. The reason why the love of the sex remains with man 
 {homo) after death, is, because after death a male is a male and 
 a female a female ; and the male principle in the male is male 
 (or masculine) in the wliole and in every part thereof ; and so is 
 the female principle in the female ; and there is a tendency to 
 conjunction in all their parts, even the most singular; and as 
 this conjunctive tendency was implanted from creation, and 
 thence perpetually influences, it follows, that the one desires and 
 seeks conjunction with the other. Love, considered itself, is 
 a desire and consequent tendency to conjunction ; and conjugial 
 love to conjunction into a one; for the male-man and the female- 
 man were so created, that from two they may become as it were 
 one man, or one flesh ; and when they become a one, then, taken 
 together they are a man {homo) in his fulness ; but without such 
 conjunction, they are two, and each is a divided or half-man. 
 Now as the above conjunctive tendency lies concealed in the in- 
 most of every part of the male, and of every part of the female, 
 and the same is true of the faculty and desire to be conjoined 
 together into a one, it follows, that the mutual and reciprocal 
 love of the sex remains with men ijiomines) after death. 
 ' 38. We speak distinctively of the love of the sex and of con- 
 jugial love, because the one differs from the other. The love of 
 the sex exists with the natural man ; conjugial love with the spi- 
 ritual man. The natural man loves and desires only external 
 conjunctions, and the bodily pleasures thence derived ; whereas 
 the spiritual man loves and desires internal conjunctions and the 
 spiritual satisfactions thence derived ; and these satisfactions he 
 perceives are granted with one wife, with whom he can perpetu- 
 ally be more and more joined together into a one : and the more 
 he enters into such conjunction the more he perceives his satis- 
 factions ascending in a similar degree, and enduring to eternity ; 
 but respecting anything like this the natural man has no idea. 
 This then is the reason why it is said, that after death conjugial 
 love remains with those who go to heaven, which is the case with 
 all those who become spiritual here on earth. 
 
 39. V. These things fully gonfibmed by ocular de- 
 monstration. That a inan {homo) lives as a man after death, 
 and that in this case a male is a male, and a female a female ; 
 and that every one's peculiar love remains with him after death, 
 especially the love of the sex and conjugial love, are positions 
 which I have wished hitherto to conflrm by such arguments as 
 respect the understanding, and are called rational ; but since man 
 {homo) from his infancy, in consequence of what has been taugnt 
 him by his parents and masters, and afterwards by the learned 
 and tlie clergy, has been induced to believe, that lie shall not 
 live a man after death until the day of the last judgement, which 
 iias now been expected for six thousand years ; and several have 
 regarded tliis article v>f faith as one which ougiit to be believed, 
 40 
 
AND IT8 CHA8TK DELIGHTS. 39 4:1 
 
 but not intellectually conceived, it was therefore necessary that 
 the above positions should be confirmed also by ocular proofs ; 
 otherwise a man who belives only the evidence of his senses, in 
 consequence of the faith previously implanted, would object thus : 
 " If men lived men after death, I should certainly see and hear 
 them : who has ever descended from heaven, or ascended from 
 hell, and given such information ?" In reply to such objections 
 it is to be observed, that it never was possible, nor can it ever be, 
 that any angel of heaven should descend, or any spirit of hell 
 ascend, and speak with any man, except with those who have t4ie 
 interiors of the mind or spirit opened by the Lord ; and this 
 opening of the interiors cannot be fully efiected except with those 
 who have been prepared by the Lord to receive the things which 
 are of spiritual wisdom : on which accounts it has pleased the 
 Lord thus to prepare me, that the state of heaven and hell, and 
 of the life of men after death, might not remain unknown, and 
 be laid asleep in ignorance, and at length buried in denial. Ke- 
 vertheless, ocular proofs on the subjects above mentioned, by 
 reason of their copiousness, cannot here be adduced ; but they 
 have been already adduced in the treatise on Heaven and Hell, 
 and in the Continuation respecting the Spiritual World, 
 and afterwards in the Apocalypse Revealed ; but especially, in 
 regard to the present subject of marriages, in . the memorable 
 relations which are annexed to the several paragraphs or chap- 
 ters of this work. 
 
 40. VI. Consequently there are marriages ln" heaven. 
 This position having been confirmed by reason, and at the same 
 time by experience, needs no further demonstration. 
 
 41. YlL Spiritual nuptials are to be understood by 
 the Lord's words, " after the resurrection they are not 
 given in marriage." In the Evangelists are these word-s, Cer- 
 tain of the Sadducees^ 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 'y there- 
 fore in the resurrection whose wife shall she be of the seven f But 
 Jesus answering, said unto them. The sons of this generation 
 marry, and are given in marriage / but those who shall be ac- 
 counted worthy to attain to another generation, and the resurrcO' 
 tion from the dead, shall neither marry nor be given in Tnarriage^ 
 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 shewed at the bush, when he 
 called the Lord the God of Abraham, a7idthe God of Isaac, and 
 the God of Jacob y for he is not the God of the dead, but of *M 
 
 41 
 
41, 42 CONJUGIAL LOVE 
 
 living I for all live unto him^ Luke xx. 27 — 38 , Matt. xxii. 22 
 — 32 ; Mark xii. 18 — 27. By these words the Lord taught two 
 things ; first, that a man {homo) rises again after death ; and 
 secondly, that in heaven they are not given in marriage. That a 
 man rises again after death, he taught by these words, God is 
 not the God of the dead^ hut of the living^ and when he said that 
 Abraham, Isaac, and Jacob, are alive : he taught the same also 
 in the parable concerning the rich man in hell, and Lazarus in 
 heaven, Luke xvi. 22 — 31. Secondly, that in heaven they are 
 not given in marriage, he taught by these words, " Those who 
 shcdl he accounted worthy to attain to another generation^ neither 
 marry nor are given in marriage^"* That none other than spi- 
 ritual nuptials are here meant, is very evident from the words 
 which immediately follow — ^^ neither can they die any more; 
 hecause they are like unto the angel§^ and are the sons of God^ • 
 heing sons of the resurrection.^^ Spiritual nuptials mean conjunc- 
 tion with the Lord, which is effected on earth ; and when it is 
 effected on earth, it is also effected in the heavens ; therefore in 
 the heavens there is no repetition of nuptials, nor are they again 
 given in marriage : this is also meant by tliese words, " The 
 sons of this generation marry and are given in marriage / hut 
 those who are accounted worthy to attain to another generation^ 
 neither m.arry nor are given in marriage^ The latter are also 
 called by the Lord '''sons of nuptials ^^^ Matt. ix. 15; Mark ii. 
 19; and in this place, angels^ sons of God^ and sons of the resur- 
 rection. That to celebrate nuptials, signifies to be joined with 
 the Lord, and that to enter into nuptials is to be received into 
 jieaven by the Lord, is manifest from the following passages : 
 The kingdom of heaven is like unto a man^ a king^ who made a 
 marriage (nuptials) /b/* his son^ and sent out servants and invited 
 to the marriagQ^ Matt. xxii. 2 — 14. The kingdom of heaven is 
 like unto ten virgins^ who went forth to meet the hridegroom : of 
 whom^ five heing prepared entered into the marriage (nuptials). 
 Matt. XXV. 1, and the following verses. That the Lord here 
 meant himself, is evident from verse 13, where it is said. Watch 
 ye ; hecause ye know not the day and hour in which the Son of 
 Man will come : also from the Revelation, The time cf the m.ar- 
 7'iage of the Lamh is come^ and his wife hath made herself 
 ready : hlessed are those who are called to the marriage supper of 
 the Lamh^ xix. 7, 9. That there is a spiritual meaning in every- 
 thing which the Lord spake, has been fully shewn in the Doc- 
 
 TEmE OF THE NeW JeKTJSALEM CONCERNING THE SaCRED ScRIP- 
 
 TURE, published at Amsterdam in the year 1763. 
 * if * * * 
 
 42. To the above I shall add two memorable relations 
 
 RESPECTING THE SPIRITUAL WORLD. The first is as follows : One 
 
 morning I was looking upwards into heaven and saw over me 
 
 three expanses one above another ; I saw that the first expanse, 
 
 42 
 
AND ITS CHASTE DELIGHTS. 42 
 
 which was nearest, opened, and presently the second which was 
 above it, and lastly the third which was highest; and by virtue 
 of illustration thence, I perceived, that above the first expanse 
 were the angels who compose the first or lowest heaven ; above 
 the second expanse were the angels who compose the second or 
 middle heaven ; and above the third expanse were the angels 
 who compose the third or highest heaven. I wondered at first 
 what all this meant : and presently I heard from heaven a voice 
 as of a trumpet, saying, " We have perceived, and now see, 
 that you are meditating on conjugial love ; and we are aware 
 that no one on earth as yet knows what true conjugial love is in 
 its origin and in its essence ; and yet it is of importance that it 
 should be known : therefore it has pleased the Lord to open the 
 heavens to you in order that illustrating light and consequent 
 perception may flow into the interiors of your mind. With us 
 in the heavens, especially in the third heaven, our heavenly 
 delights are principally derived from conjugial love ; therefore, 
 in consequence of leave granted us, we will send down to you a 
 conjugial pair for your inspection and observation ;" and lo ! 
 instantly there appeared a chariot descending from the highest 
 or third heaven, in which I saw one angel ; but as it approached 
 I saw therein two. The chariot at a distance glittered before 
 my eye» like a diamond, and to it were harnessed young horses 
 white as snow ; and those who sat in the chariot held in their 
 hands two turtle-doves, and called to me, saying, "Do you wish 
 us to come nearer to you ? but in this case take heed, lest the 
 radiance, which is from the heaven whence we have descended, 
 and is of a flaming quality, penetrate too interiorly ; by its 
 influence the superior ideas of your understanding, which are in 
 themselves heavenly, may indeed be illustrated ; but these ideas 
 are ineffable in the world in which you dwell : therefore what 
 you are about to hear, receive rationally, that you may explain 
 it so that it may be understood." I replied, " I will observe 
 your caution ; come nearer :" so they came nearer ; and lo I it 
 was a husband and his wife ; who said, "We are a conjugial pair: 
 we have lived happy in heaven from the earliest period, which 
 you call the golden age, and have continued during that time in 
 the same bloom of youth in which you now see us." I viewed 
 each of them attentively, because I perceived they represented 
 conjugial love in its life and in its decoration ; in its life in their 
 faces, and in its decoration in their raiment ; for all the 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, the kind and quality of their raiment is derived 
 and determined : therefore it is said in heaven, that every one is 
 clothed by his own affection. The husband appeared of a middle 
 age, between manhood and youth : from his eyes darted forth 
 sparkling light derived from the wisdom of love ; by virtue of 
 
4:2 CONJUGIAL LOVE 
 
 which light his face was radiant from its inmost ground ; and in 
 consequence of such radiance the surface of his skin had a kind 
 of refulgence, whereby his whole face was one resplendent come- 
 liness. He was dressed in an upper robe whicli reached down to 
 his feet, and underneath it was a vesture of hyacinthine blue, 
 girded about with a golden band, upon which were three precious 
 stones, two sapphires on the sides, and a carbuncle in the 
 middle ; his stockings were of bright shining linen, with threads 
 of silver interwoven, and his shoes were of velvet: such was the 
 representative form of conjugial love with the husband. With 
 the wife it was this ; 1 saw her face, and I did not see it : I saw 
 it as essential beauty, and I did not see it because this beauty 
 was inexpressible ; for in her face there was a splendor of 
 flaming light, such as the angels in the third heaven enjoy, and 
 this light made my sight dim; so that I was lost in astonish- 
 ment : 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 I do not see." Hereupon she turned 
 herself sideways from her husband ; and then I was enabled to 
 view her more attentively. Her eyes were bright and sparkling 
 from the light of her own heaven, which light, as was said, is of 
 a flaming quality, which it derives from the love of wisdom ; for 
 in that heaven wives love their husbands from their wisdom and 
 in it, and husbands love their wives from that love of wisdom 
 and in it, as directed towards themselves; and thus they are 
 united. This was the origin of her beauty ; which was such 
 that it would be impossible for any painter to imitate and exhibit 
 it in its form, for he has no colors bright and vivid enough to 
 express its lustre ; nor is it in the power of his art to depict 
 iiuch beauty : her hair was arranged in becoming order so as to 
 (correspond with her beauty ; and in it were inserted diadems of 
 llowers ; she had a necklace of carbuncles, from which hung a 
 rosary of chrysolites ; and she wore pearl bracelets : her upper 
 robe was scarlet, and underneath it she had a purple stomacher, 
 fastened in front with clasps of rubies ; but what surprised me 
 was, that the colors varied according to her aspect in regard to 
 her husband, being sometimes more glittering, sometimes less ; 
 if she were looking towards him, more, if sideways, less. When 
 I had made these observations, they again talked with me ; and 
 when the husband was speaking, he spoke at the same time as 
 from his wife ; and when the wife was speaking, she spoke at 
 the same time as from her husband ; such was the union of 
 their minds from whence speech flows ; and on this occasion 1 
 also heard the tone of voice of conjugial love; inwardly it was 
 simultaneous, and it proceeded from the delights of a state of 
 peace and innocence. At length they said, '* We are recalled; 
 we must depart:" and instantly they again appeared to be con- 
 veyed in a cliaiiut as before. They went by a paved way through 
 44 
 
AND ITS CHASTE DELIGHTS 4:2 M 
 
 flowering shrubberies, from the beds of which arose olivo and 
 orange-trees laden with fruit : and when they approaclied their 
 own heaven, they were met by several virgins, who welcomed 
 and introduced them. 
 
 43. After this I saw an angel from that heaven holding in 
 his hand a roll of parchment, which he unfolded, saying, "I see 
 that you are meditating on conjugial love ; in this parchment 
 are contained arcana of wisdom respecting that love, which have 
 never yet been disclosed in the world. They are now to be dis- 
 closed, because it is of importance that they should be : those 
 arcana abound more in our heaven than in the rest, because we 
 are in the marriage of love and wisdom; but I prophesy that 
 none will appropriate to themselves that love, but those wlio are 
 received by the Lord into the JSTew Church, which is the New 
 Jerusalem." Having said this, the angel let down the unfolded 
 parchment, which a certain angelic spirit received from him, 
 and laid on a table in a certain closet, which he instantly locked, 
 and holding out the key to me, said, " Write." 
 
 44. The second memorable kelation. 1 once saw three» 
 spirits recently deceased, who were wandering about in the 
 world of spirits, examining whatever came in their way, and 
 inquiring concerning it. They were all amazement to lind that 
 men lived altogether as before, and that the objects they saw 
 were similar to those they had seen before: for tiiey knew that 
 they were departed out of the former or natural world, and that 
 in that world they believed that they should not live as men 
 until after the day of the last judgement, when they should be 
 again clothed wnth the flesh and bones that had been laid in 
 the tomb ; therefore, in order to remove all doubt of their being 
 really and truly men, they by turns viewed and touched them- 
 selves and others, and felt the surrounding objects, and by a 
 thousand proofs convinced themselves that they now were men 
 as in the former world ; besides which they saw each other in a 
 brighter light, and the surrounding objects in superior splendor, 
 and thus their vision wa-s more perfect. At that instant two 
 angelic spirits happening to meet them, accosted them, saying, 
 "Whence are you?" They replied, "We have departed out 
 of a world, and again we live in a world ; thus we have reuioved 
 from one world to another ; and this surprises us." Hei-eupon 
 the three novitiate spirits questioned the two angelic spirits con- 
 cerning heaven ; and as two of the three novitiates were youtlis, 
 and there darted from their eyes as it were a sparkling Are of 
 lust for the sex, the angelic spirit said, " Possibly you have seer* 
 some females ;" and they replied in theaflirinative ; and as they 
 made inquiry respecting iieaven, the angelic spirits gave them 
 the following information : '' In heaven there is eveiy variety of 
 magniticent and splendid objects, and such things as the eye 
 had never seen ; there are also virgins iind young men ; virgina 
 
 45 
 
44 CONJUGIAL LOVE 
 
 of such beauty that they may be called personifications of beauty, 
 and young men of such morality that they may be called per 
 sonilications of morality ; moreover the beauty of the virgins and 
 the morality of the young men correspond to each other, as forms 
 mutually suited to each other. Hereupon the two* novitiates 
 asked, " Are there in heaven human forms altogether similar to 
 those in the natural world?" And it was replied, "They are 
 altogether similar ; nothing is wanting in the male, and nothing 
 in the female ; in a word, the male is a male, and the female a 
 female, in all the perfection of form in which they were created : 
 retire, if you please, and examine if you are deficient in anything, 
 and whether you are not a complete man as before." Agai'n, 
 the novitiates said, " We have been told in the world we have 
 left, that in heaven they are not given in marriage, because they 
 are angels ;— is there then the love of the sex there ?" And the 
 angelic spirits replied, "In heaven your love of the sex does not 
 exist ; but we have the angelic love of the sex, which is chaste, 
 and devoid all libidinous allurement." Hereupon the novitiates 
 observed, " If there be a love of the sex devoid of all allurement, 
 what in such cases is the love of the sex ?" And while they were 
 thinking about this love they sighed, and said, " Oh, how dry and 
 insipid is the joy of heaven ! What young man, if this be the 
 case, can possibly wish for heaven ? Is not such love barren and 
 devoid of life ?" To this the angelic spirits replied, with a smile, 
 " The angelic love of the sex, such as exists in heaven, is never- 
 theless full of the inmost delights : it is the most agreeable ex- 
 pansion of all the principles of the mind, and thence of all the 
 parts of the breast, existing inwardly in the breast, and sporting 
 therein as the heart sports with the lungs, giving birth thereby 
 to respiration, tone of voice, and speech ; so that the intercourse 
 between the sexes, or between youths and virgins, is an inter- 
 course of essential celestial sweets, which are pure. All novi- 
 tiates, on ascending into heaven, are examined as to the quality 
 of their chastity, being let into the company of virgins, the 
 beauties of heaven, who from their tone of voice, their speech, 
 their face, their eyes, their gesture, and their exhaling sphere, 
 perceive what is their quality in regard to the love of the sex ; 
 and if their love be unchaste, they instantly quit them, and 
 tell their fellow-angels that they have seen satyrs or priapuses. 
 The new comers also undergo a change, and in the eyes of the 
 angels appear rough and hairy, and with feet like calves' o> 
 leopards', and presently they are cast down again, lest by their 
 lust they should defile the heavenly atmosphere." On receiving 
 this information, the two novitiates again said, " According to 
 this, there is no love of the sex in heaven ; for what is a chaste 
 love of the sex, but a love deprived of the essence of its life? 
 And must not all the intercourse of youths and virgins, in such 
 case, consist of drv insipid joys ? We are not stocks and stones, 
 46 
 
AND ITS CHASTE DELIGHTS. 44 
 
 but perceptions and affections of life." To this the angelic spirits 
 indignantly replied, "You are altogether ignorant what a cliaste 
 love of the sex is ; because as yet you are not chaste. This love 
 is the very essential delight of the mind, and thence of the heart ; 
 and not at the same time of the flesh beneath the heart. An- 
 gelic chastity, which is common to each sex, prevents the passage 
 of that love beyond the enclosure of the heart ; but within that 
 and above it, the morality of a youth is delighted with the beauty 
 of a virgin in the delights of the chaste love of the sex : which 
 delights are of too interior a nature, and too abundantly pleasant, 
 to admit of any description in words. The angels have this love 
 of the sex, because they have conjugial love only ; which love 
 cannot exist together with the unchaste love of the sex. Love 
 truly conjugial is chaste, and has nothing in common with un- 
 chaste love, being confined to one of the sex, and separate from 
 all others ; for it is a love of the spirit and thence of the body, 
 and not a love of the body and thence of the spirit ; that is, it 
 is not a love infesting the spirit." On hearing this, the two 
 young novitiates rejoiced, and said, " There still exists in heaven 
 a love of the sex ; what else is conjugial love ?" But the angelic 
 spirits replied, " Think more profoundly, weigh the matter well 
 in your minds, and you will perceive, that your love of the sex 
 is a love extra-conjugial, and quite different fi-om conjugial love ; 
 the latter being as distinct from the former, as wheat is from 
 chaff, or rather as the human principle is from the bestial. If 
 you sliould ask the females m heaven, ' What is love extra- 
 conjugial V I take upon me to say, their reply will be, ' What 
 do you mean ? What do you say ? How can you utter a ques- 
 tion which so wounds our ears ? How can a love that is not 
 created be implanted in any one V If you should then ask them, 
 * What is love truly conjugial V I know they will reply, * It is not 
 the love of the sex, but the love of one of the sex ; and it has no 
 other ground of existence than this, that when a youth sees a 
 virgin provided bv the Lord, and a virgin sees a youth, they are 
 each made sensible of a conjugial principle kindling in their 
 hearts, and perceive that each is the other's, he hers, and she his ; 
 for love meets love and causes them to knov/ each other, and 
 instantly conjoins their souls, and afterwards their minds, and 
 thence enters their bosoms, and after the nuptials penetrates fur- 
 ther, and thus becomes love in its fulness, which grows every day 
 into conjunction, till they are no longer two, but as it were one. 
 I know also that they will be ready to affirm in the most solemn 
 manner, that they are not acquainted with any other love of the 
 sex ; for they say, ' How can tliere be a love of the sex, unless 
 it be tending mutually to meet, and reciprocal, so as to seek an 
 eternal union, which consists in two becoming one flesh ?' " To 
 this the angelic spirits added, " In heaven they are in total 
 i-^norance what whoredom is ; nor do they know that it exists, 
 
 47 
 
!t4 CONJUaiAL LOVE 
 
 or that its existence is even possible. The angels feel a chill all 
 over the body at the idea of unchaste or extra-conjngial love ; and 
 on the other hand, they feel a genial warmth thronghout the 
 body arising from chaste or conjngial love. "With the males, all 
 the nerves lose their proper tension at the sight of a harlot, and 
 recover it again at tlie sight of a wife." The three novitiates, 
 on hearing this, asked, " Does a similar love exist between mar- 
 ried partners in the heavens as in the earths ?" The two angelic 
 spirits replied, that it was altogether similar; and as they per- 
 ceived in the novitiates an inclination to know, whether in hea- 
 ven there were similar ultimate delights, they said, that they 
 were exactly similar, but much more blessed, because angelic 
 perception and sensation is much more exquisite than human : 
 " and what,'^ added they, " is the life of that love unless derived 
 from a flow of vigor? When this vigor fails, must not the love 
 itself also fail and grow cold ? Is not this vigor the very mea- 
 sure, degree, and basis of that love? It it not its beginning, its 
 support, and its fultilraent ? It is a universal law, that things 
 primary exist, subsist, and persist from things ultimate : this is 
 true also of that love; therefore unless there were ultimate de- 
 lights, there would be no delights of conjngial love." The novi- 
 tiates then asked, whether from the ultimate delights of that love 
 in heaven any offspring were produced ; and if not, to what use 
 did those delights serve? The angelic spirit answered, that 
 natural olfspring were not produced, but spiritual offspring : and 
 the novitiates said, " What are spiritual offspring ?" They replied, 
 " Two conjngial partners by ultimate delights are more and more 
 united in the marriage of good and truth, which is the marriage 
 of love and wisdom ; and love and wisdom are the offspring 
 produced therefrom : in heaven the husband is wisdom, and the 
 wife is the love thereof, and both are spiritual ; therefore, no 
 other than spiritual offspring can be there conceived and born: 
 hence it is that the angels, after such delights, do not experience, 
 sadness, as some do on earth, but are cheerful ; and this in con- 
 sequence of a continual influx of fresh powers succeeding the 
 former, which serve for their renovation, and at the same time 
 illustratioh : for all who come into heaven, return into their ver 
 nal youth, and into the vigor of that age, and thus continue to 
 eternity." The three novitiates, on hearing this, said, "Is it not 
 written in the Word, that in heaven they are not given in mar- 
 riage, because they are angels ?" To which the angelic spirits 
 replied, '' Look up into heaven and you will receive an answer :" 
 and they asked, " Why are we to look up into heaven ?" They 
 said, " Because thence we receive all interpretations of the Word. 
 The Word is altogether spiritual and the angels being spiritual, 
 will teach the spiritual understanding of it. They did not wait 
 long before heaven was opened over their heads, and two angels 
 .appeared in view, and said, " There are nuptials in the heavens, 
 48 
 
AND ITS CHASTE DELIGHTS. 44, 45 
 
 as on earth ; but only with those in the heavens who are in the 
 marriage of good and truth; nor are any other angels: therefore 
 it is spiritual nuptials, which relate to the marriage of good and 
 truth, that are there understood. These (viz. spiritual nuptials) 
 take place on earth, but not after departure thence, 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. Oil signifies good, and lamps truth ; 
 and to be given in marriage denotes to enter heaven, where the 
 marriage of good and truth takes place." The three novitiates 
 were made glad by this intelligence; and being filled with a de- 
 sire of heaven, and with the hope of heavenly nuptials, they said, 
 " We will apply ourselves with all diligence to the practice of 
 morality and a becoming conduct of life, that we may enjoy our 
 wishes." 
 
 ON THE STATE OF MARRIED PARTNERS AFTER DEATH. 
 
 45. THAT there are marriages in the heavens, has been 
 ihewn just above ; it remains now to be considered, whether the 
 marriage-covenant ratified in the world will remain and be in 
 force after death, or not. As this is a question not of judgement 
 but of experience, and as experience herein has been granted me 
 by consociation with angels and spirits, I will here adduce it ; 
 but yet so that reason may assent thereto. To have this question 
 determined, is also an object of the wishes and desires of all 
 married persons ; for husbands who have loved their wives, in 
 case they die, are desirous to know whether it be well with them, 
 and whether they shall ever meet again ; and the same is true of 
 wives in regard to their husbands. Many married pairs also 
 w^ish to know beforehand whether they are to be separated after 
 death, or to live together: those who have disagreed in their 
 tempers, wish to know whether they are to be separated ; and 
 those who have agreed, whether they are to live together. In- 
 formation on this subject then being much w^ished for, we will 
 now proceed to give it in the following order : I. The love of the 
 sex remains with every man (homo) after deaths according to its 
 interior quality j that is^ such as it had been in his interior will 
 and thought in the world. II. The same is true of conjugial love. 
 III. Married jpartners most commonly meet after death, know 
 each other, again associate and for a time live together : this is 
 the case in the first state, thus while they are i7i exteimals as in 
 the world. lY. J^ut successively, as they put off their externals, 
 and enter into their inteimals, they perceive what ho.d been the 
 r u((litu of their love and inclination for each other, and conse- 
 
 4 4<J 
 
45 i7 CONJVQIAL LOVE 
 
 quently whether they can live together or not, Y. If they can 
 live together^ they remain married partners j hut if they cannot 
 they separate / sometime» the husband from the wife^ sometimes 
 the wife from the hu»band^ and sometimes each from the other, 
 VI. in this case there is given to the man a suitable wife^ and to 
 the woman a suitable husband. YII. Married partners enjoy 
 similar communications with each other as in the world^ but more 
 delightful and blessed^ yet without prolification ; in the place of 
 vjhich they experience spimtual prolification^ which is that of love 
 and wisdom. YIII. This is the case with those who go to heaven / 
 but it is otherwise with those who go to hell. We now proceed 
 to an explanation of these propositions, bj which they may be 
 illustrated and confirmed. 
 
 46. I. The love of the sex remains with every man 
 
 AFIER DEATH, ACCORDING TO ITS INTERIOR QUALITY ;. THAT IS, 
 SUCH AS IT HAD BEEN IN HIS INTERIOR WILL AND THOUGHT IN 
 
 THE WORLD. Evcry love follows a man after death, because it 
 is the esse of his life ; and the ruling love, which is the head of 
 the rest, remains with him to eternity, and together with it the 
 subordinate loves. The reason why they remain, is, because love 
 properly appertains to the spirit of man, and to the body by de- 
 rivation from the spirit ; and a man after death becomes a spirit 
 and thereby carries his love along with him; as love is the 
 esse of a man's life, it is evident, that such as a man's life has 
 been in the world, such is his lot after death. The love of the 
 eex is the most universal of all loves, being implanted from crea- 
 tion in the very soul of man, from which the essence of the 
 whole man is derived, and this for the sake of the propagation 
 :>f the human race. The reason why this love chiefly remains, 
 is, because after death a male is a male, and a female a female, 
 and because there is nothing in the soul, the mind, and the body, 
 which is not male (or masculine) in the male, and fenruile (or 
 feminine) in the female ; and these two (the male and female) 
 are so created, that they have a continual tendency to conjunc- 
 tion, yea, to such a conjunction as to become a one. This ten- 
 dency is the love of the sex, which precedes conjugial love. Kow, 
 since a conjunctive inclination is inscribed on every part and 
 principle of the male and of the female, it follows, that this 
 inclination cannot be destroyed and die with the body. 
 
 47. The reason why the love of the sex remains such as it 
 was interiorly in the world, is, because every man has an internal 
 and an external, which are also called the internal and external 
 man ; and hence there is an internal and an external will and 
 thought. A man when he dies, quits his external, and retains 
 his internal ; for externals properly belong to his body, and in- 
 ternals to his spirit. Now since every man is his own love, and 
 love resides in the spirit, it follows, that the love of the sex re- 
 mains with him after death, such as it was interiorly with him : 
 
 60 
 
AND rrs CHASTE DELIGHTS. 47, 48, 41"* 
 
 as for example, if the love interiorly had been conjugial and 
 chaste, it remains such after death ; but if it had been interiorly 
 adulterous (anti-conjugial), it remains such also after death. It 
 is however to be observed that the love of the sex is not the 
 same with one person as with another ; its differences are infinite: 
 nevertheless, such as it is in any one's spirit, such it remains. 
 48. II. Conjugial love in like manner bemains such 
 
 AS IT HAD been INTERIORLY; THAT IS, SUCH AS IT HAD BEEN 
 IN THE man's interior WILL AND THOUHHT IN THE WORLD. 
 
 As the love of the sex is one thing, and conjugial love another, 
 therefore mention is made of each ; and it is said, that the latter 
 also remains after death such as it has been internally with a 
 man, during his abode in the world : but as few know the dis- 
 tinction between the love of the sex and conjugial love, therefore, 
 before we proceed further in the subject of this treatise, it may 
 be expedient briefly to point it out. The love of the sex is 
 directed to several, and contracted with several of the sex ; but 
 conjugial love is directed to only one, and contracted with one 
 of the sex ; moreover, love directed to and contracted with several 
 is a natural love ; for it is common to man with beasts and birds, 
 which are natural: but conjugial love is a spiritual love, and 
 peculiar and proper to men ; because men were created, and are 
 therefore born to become spiritual ; therefore, so far as a man 
 becomes spiritual, so far he puts off the love of tlie 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 in this case, 
 with such as are spiritual, the love of the sex is removed, and 
 conjugial love is imparted; but with such as are natural, the 
 contrary happens. From these observations it is evident, that 
 the love of the sex, being directed to and contracted with several 
 and being in itself natural, yea, animal, is impure and unchaste, 
 and being vague and indeterminate in its object, is adulterous; 
 but the case is altogether different with conjugial love. That 
 conjugial love is spiritual, and truly human, will manifestly 
 appear from what follows. 
 
 47.* III. Married partners most commonly meet after 
 
 death, know each OTHER, AGAIN ASSOCIATE, AND FOB A TIME 
 LIVE together: THIS IS THE CASE IN THE FIRST STATE, THUS 
 WHILE THEY ARE IN EXTERNALS AS IN THE WORLD. There are 
 
 two states in which a man {homo) enters after death, an exter- 
 nal and an internal state. He comes first into his external 
 state, and afterwards into his internal ; and during the external 
 state, married partners meet each other, (supposing they are 
 both deceased,) know each other, and if they have lived together 
 in the world, associate again, and for some time live together; 
 and while they are in this state they do not know the inclination 
 of each to the other, this being concealed in the internals of 
 
 61 
 
pre 
 It i 
 
 47-5t^ 48*, CONJUGIAL LOVE 
 
 each ; but afterwards, when the}^ come into then- internal state, 
 the inclination manifests itself; and if it be in mutual agree- 
 ment and sympathy, they continue to live together a conjugial 
 life ; but if it be in disagreement and antipathy, their marriage 
 is dissolved. In case a man had had several wives, he succes- 
 sively joins himself with them, while he is in his external 
 state ; but when he enters into his internal state, in which 
 he perceives the inclinations of his love, and of what quality 
 they are, he then eitlier adopts one or leaves them all ; for 
 in the spiritual world, as well as in the natural, it is not 
 allowable for any Christian to have more than one wife, as it 
 infests and profanes religion. The case is the same with a 
 woman that had had several husbands : nevertheless the women 
 in this case do not join themselves to their husbands ; they only 
 
 resent themselves, and the husbands join them to themselves. 
 
 t is to be observed that husbands rarely know their wives, but 
 that wives well know their husbands, women having an interior 
 perception of love, and men only an exterior. 
 
 48.* TV. But successively, as they put off theik ex- 
 ternals AND enter into THEIR INTERNALS, THEY PERCEIVE 
 WHAT HAD BEEN THE QUALITY OF THEIR LOVE AND INCLINATION 
 FOR EACH OTHER, AND CONSEQUENTLY WHETHER THEY CAN LIVE 
 
 TOGETHER OR NOT. There is no occasion to explain this further, 
 as it follows from what is shewn in the previous section ; suffice 
 it here to shew how a man {homo) after death puts oif his ex- 
 ternals and puts on his internals. Every one after death is first 
 introduced into the world which is called the world of spirits, 
 and which is intermediate between heaven and hell ; and in that 
 world he is prepared, for heaven if he is good, and for hell if he 
 is evil. The end or design of this preparation is, that the in- 
 ternal and external may agree together and make a one, and not 
 disagree and make two : in the natural world they frequently 
 make two, and only mafce a one with those who are sincere in 
 heart. That they make two is evident from the deceitful and 
 the cunning ; especially from hypocrites, flatterers, dissemblers, 
 and liars : but in the spiritual world it is not allowable thus to 
 have a divided mind ; for whoever has been internally wicked 
 must also be externally wicked ; in like manner, whoever has 
 been good, must be good in each principle : for every man after 
 death becomes of such a quality as he had been interiorly, and 
 not such as he had been exteriorly. For this end, after his 
 decease, he is let alternately into his external and his internal ; 
 and every one, while he is in his external, is wise, that is, he 
 wishes to appear wise, even though he be wicked ; but a wicked 
 person internally is insane. By those changes he is enabled to 
 see his follies, and to repent of them : but if he had not repented 
 in the world, he cannot afterwards ; for he loves his follies, and 
 wishes to remain in them : therefore he forces his external also 
 52 
 
' AND ITS CHASTE DELIGHTS. 48* 50 
 
 to be equally insane ; thus his internal and his external become 
 a one ; and when this is effected, he is prepared for hell. But it 
 is othervvise with a good spirit : such a one, as in the world he had 
 looked unto God and had repented, was more wise in his in- 
 ternal than in his external : in his external also, through the 
 allurements and vanities of the world, he was sometimes led 
 astray ; therefore his external is likewise reduced to agreement 
 with his internal, which, as was said, is wise ; and when this is 
 effected he is prepared for heaven. From these considerations it 
 may plainly appear, how the case is in regard to putting off the 
 external and putting on the internal after death. 
 
 49. V. If they can live together, they eemaln" mar- 
 ried PARTNERS ; BUT IF THEY CANNOT, THEY SEPARATE ; SOME- 
 TIMES THE HUSBAND FROM THE AVIFE, SOMETIMES THE WIFE 
 FROM THE HUSBAND, AND SOMETIMES EACH FROM THE OTHER. 
 
 The reason why separations take place after death is, because 
 the conjunctions which are made on earth are seldom made 
 from any internal perception of love, but from an external 
 perception, which hides the internal. The external perception 
 of love originates in such things as regard the love of the world 
 and of the body. Wealth and large possessions are peculiarly 
 the objects of worldly love, while dignities and honors are those 
 of the love of the body: besides these objects, there are also 
 various enticing allurements, such as beauty and an external 
 polish of manners, and sometimes even an unchasteness of cha- 
 racter. Moreover, matrimonial engagements are frequently 
 contracted within the particular district, city, or village, in 
 which the parties were born, and where they live ; in which 
 case the choice is confined and limited to families that are 
 known, and to such as are in similar circumstances in life : hence 
 matrimonial connections made in the world are for the most 
 part external, and not at the same time internal ; when yet it is 
 the internal conjunction, or the conjunction of souls, which con- 
 stitutes a real marriage ; and this conjunction is not perceivable 
 until the man puts off the external and puts on the internal; as 
 is the case after death. This then is the reason why separations 
 take place, and afterwards new conjunctions are formed with 
 such as are of a similar nature and disposition : unless these 
 conjunctions have been provided on earth, as happens with 
 those who from an early age have loved, have desired, and have 
 asked of the Lord an honorable and lovely connection with one 
 of the sex, shunning and abominating the impulses of a loose 
 and wandering lust. 
 
 50. YI. In this case there is given to the man a suit- 
 able WIFE, AND TO THE WOMAN A SUITABLE HUSBAND. The rea- 
 son of this is, because no married partners can be received into 
 heaven, so as to remain there, but such as have been interiorly 
 
 53 
 
50, 51 CONJUGIAL LOVE 
 
 united, or as are capable of being so united ; for in heaven two 
 married partners are not called two, but one angel ; this is un- 
 derstood by the Lord's words " They are no longer two, hut one 
 fjesh.^'' The reason why no other married partners are there re- 
 ceived is, because in heaven no others can live together in one 
 house, and in one chamber and bed ; for all in the heavens are 
 associated according to the affinities and relationships of love, 
 and have their habitations accordingly. In the spiritual world 
 there are not spaces, but the appearance of spaces ; and these 
 appearances are according to the states of life of the inhabitants, 
 which are according to their states of love ; therefore in that 
 world no one can dwell but in his own house, which is provided 
 for him and assigned to him according to the quality of his love : 
 if he dwells in any other, he is straitened and pained in his 
 breast and breathing ; and it is impossible for two to dwell to- 
 gether in the same house unless they are likenesses ; neither can 
 married partners so dwell together, unless they are mutual incli- 
 nations ; if they are external inclinations, and not at the same 
 time internal, the very house or place itself separates, and rejects 
 and expels them. This is the reason why for those who after 
 preparation are introduced into heaven, there is provided a mar- 
 riage with a consort whose soul inclines to mutual union with 
 the soul of another, so that they no longer wish to be two lives, 
 but one. This is the reason why after separation there is given 
 to the man a suitable wife and to the woman in like manner a 
 suitable husband. 
 
 51. YII. Makkied pairs enjoy similar communications 
 
 WITH EACH OTHER AS IN THE WORLD, BUT MORE DELIGHTFUL 
 AND BLESSED, YET WITHOUT PROLIFICATION ; IN THE PLACE OF 
 WHICH THEY EXPERIENCE SPIRITUAL PROLIFICATION, WHICH 18 
 
 THAT OF LOVE AND WISDOM. The rcasou why married pairs 
 enjoy similar communications as in the world, is, because after 
 death a male is a male, and a female a female, and there is im- 
 planted in each at creation an inclination to conjunction; and 
 this inclination with man is the inclination of his spirit and thence 
 of his body ; therefore after death, when a man becomes a spirit, 
 the same mutual inclination remains, and this cannot exist with- 
 out similar communications ; for after death a man is a man as 
 before ; neither is there any thing wanting either in the male or 
 in the female : as to form they are like themselves, and also as to 
 affections and thoughts ; and what must be the necessary conse- 
 quence, but that they must enjoy like communications? And 
 as conjugial love is chaste, pure, and holy, therefore their com- 
 munications are ample and complete; but on this subject see 
 v/hat was said in the memorable relation, n. 44. The reason 
 why such communications are more delightful and blessed than 
 in the world, is, because conj ugial love, as it is the love of the 
 54 
 
&.ND ITS CHASTE DELIGHTS. 61 54 
 
 spirit, becomes interior and purer, and thereby more perceiv- 
 able; and every delight increases according to perception, and 
 to such a degree that its blessedness is discernible in its delight 
 
 52. The reason why marriages in the heavens are without 
 prolification, and that in place tliereof there is experienced spi- 
 ritual prolihcation, which is that of love and wisdom, is, because 
 with the inhabitants of the spiritual world, the third principle — 
 the natural, is wanting ; and it is this which contains the spirit- 
 ual principles ; and these without that which contains them have 
 no consistence, like the productions of the natural world : more- 
 over spiritual principles, considered in themselves, have relation 
 to love and wisdom ; therefore love and wisdom are the births 
 produced from marriages in the heavens. These are called births, 
 because conjugial love perfects an angel, uniting him with his 
 consort, in consequence whereof he becomes more and more a 
 man {homo) / for, as was said above, two married partners in 
 heaven are not two butone angel ; wherefore by conjugial unition 
 they fill themselves with the human principle, which consists in 
 desiring to grow wise, and in loving wliatever relates to wisdom, 
 
 53. yill. This is the case with those who go to hea- 
 ven ; but it is otherwise with those who go to hell. 
 That after death a suitable wife is given to a husband, and a 
 suitable husband to a wife, and that they enjoy delightful and 
 blessed communications, but without prolification, except of a 
 spiritual kind, is to be understood of those who are received into 
 heaven and become angels ; because such are spiritual, and 
 marriages in themselves are spiritual and thence holy : but with 
 respect to those who go to hell, they are all natural ; and mar- 
 riages merely natural are not marriages, but conjunctions which 
 originate in unchaste lust. The nature and quality of such con- 
 junctions will be shewn in the following pages, when we come to 
 treat of the chaste and the unchaste principles, and further when 
 we come to treat of adulterous love. 
 
 54. To w^hat has been above related concerning the state of 
 married partners after death, it may be expedient to add the 
 following circumstances. I. That .all those married partners 
 who are merely natural, are separated after death ; because with 
 them the love of marriage grows cold, and the love of adultery 
 grows warm: nevertheless after separation, they sometimes asso- 
 ciate as married partners with others ; but after a short time they 
 withdraw from each other : and this in many cases is done 
 repeatedly ; till at length the man is made over to some harlot, 
 and the woman to some adulterer ; which is eiFected in an infer- 
 nal prison : concerning which prison, see the Apocalypse Ke- 
 vealed, n. 153, § x., where promiscuo*as whoredom is forbidden 
 each party under certain pains and penalties. II. Married part- 
 ners, of whom one is spiritual and the other natural, are als(j 
 separated after death ; and to the spiritual is given a suitabU 
 
^4-, 55 CONJUGIAL LOVE 
 
 married partner : whereas the natural one is sent to the resorts 
 of the lascivious among his like. III. But those, wlio in the 
 world have lived a single life, and have altogether alienated their 
 minds from marriage, in case they be spiritual, remain single ; 
 but if natural, they become whoremongers. It is otherwise with 
 those, who in their single state have desired marriage, and espe- 
 cially if they have solicited it without success ; for such, if they 
 are spiritual, blessed marriages are provided, but not until they 
 come into heaven. IV. Those who in the world have been shut 
 up in monasteries, both men and women, 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 are disposed to live in a married state or 
 not : if they are disposed to live in a married state, this is granted 
 them ; but if otherwise, they are conveyed to those who live in 
 celibacy on the side of heaven ; such, however, as have indulged 
 the fires of prohibited lust, are cast down. Y. The reason why 
 those who live in celibacy are on the side of heaven, is, because 
 the sphere of perpetual celibacy infests the sphere of conjugial 
 love, which is the very essential sphere of heaven ; and the rea- 
 son why the sphere of conjugial love is the very essential sphere 
 of heaven, is, because it descends from the heavenly marriage 
 
 of the Lord and the church. 
 
 ***** 
 
 55. To the above, I shall add two memorable relations ; 
 the FIRST is this. On a certain time I heard from heaven the 
 sweetest melody, arising from a song that was sung by w4ves 
 and virgins in heaven. The sweetness of their singing was like 
 the affection of some kind of love flowing forth harmoniously. 
 Heavenly songs' are in reality sonorous affections, or affections 
 expressed and modified by sounds ; for as the thoughts are 
 expressed by speech, so the affections are expressed by songs ; 
 and from the measure and flow of the modulation, the angels 
 perceive the object of the affection. On this occasion there were 
 many spirits about me ; and some of them informed me that 
 they heard this delightful melody, and that it was the melody of 
 some lovely affection, the object of which they did not know : 
 they therefore made various conjectures about it, but in vain. 
 Some conjectured that the singing expressed the affection of a 
 bridegroom and bride when they sign the marriage-articles ; some 
 that it expressed the affection of a bridegroom and a bride at the 
 solemnizing of the nuptials; and some that it expressed the pri- 
 mitive love of a husband and a w^ife. But at that instant there 
 appeared in the midst of them an angel from heaven, who said, 
 that they were singing the chaste love of the sex. Hereupon 
 some of the bystanders asked, " What is the chaste love of the 
 sex ?" And the angel answered, " It is the love which a man 
 bears towards a beautiful and elegant virgin or wife, free from 
 56 
 
AND ITS CHASTE DELIGHTS. 65 
 
 every lascivious idea, and the same love experienced by a virgin 
 or a wife towards a man." As he said this, he disappeared. The 
 singing continued ; and as the bystanders then knew the subject 
 of the affection which it expressed, they heard it very variously, 
 every one according to the state of his love. Those who looked 
 upon women chastely, heard it as a song of symphony and sweet- 
 ness ; those who looked upon them unchastely, heard it as a 
 discordant and mournful song ; and those who looked upon them 
 disdainfully, heard it as a song that was harsh and grating. At 
 that instant the place on which they stood was suddenly changed 
 into a theatre, and a voice was heard, saying, " Investigate 
 THIS LOYE :" and immediately spirits from various societies pre- 
 sented themselves, and in the midst of them some angels in 
 wdiite. The latter then said, " We in this spiritual world have 
 inquired into every species of love, not only into the love which 
 a man has for a man, and a woman for a woman ; and into the 
 reciprocal love of a husband and a wife ; but also into the love 
 which a man has for woman, and which a woman has for men ; 
 and w^e have been permitted to pass through societies and exa- 
 mine them, and we have never yet found the common love of 
 the sex chaste, except with those who from true conjugial love 
 are in continual potency, and these are in the highest heavens. 
 We have also been permitted to perceive the influx of this love 
 into the affections of our hearts, and have been made sensible 
 that it surpasses in sweetness every other love, except the love 
 of two conjugial partners whose hearts are as one : but we have 
 besought you to investigate this love, because it is new and 
 unknown to you ; and since it is essential pleasantness, we in 
 heaven call it heavenly sweetness." They then began the inves- 
 tigation ; and those spoke first who were unable to think chastely 
 of marriages. They said, "What man when he beholds a beau- 
 tiful and lovely virgin or wife, can so correct or purify the ideas 
 of his thought from concupiscence, as to love the beauty and yet 
 have no inclination to taste it, if it be allowable? Who can 
 convert concupiscence, which is innate in every man, into such 
 chastity, thus into somewhat not itself, and yet love ? Can the 
 love of the sex, wdien it enters by the eyes into the thoughts, 
 stop at the face of a woman ? Does it not descend instantly into 
 the breast, and beyond it? The angels talk idly in saying that 
 this love is chaste, and yet is the sweetest of all loves, and that 
 it can only exist with husbands who are in true conjugial love, 
 and thence in an extreme degree of potency with their wives. 
 Do such husbands possess any peculiar power more than other 
 men, when they see a beautiful woman, of keeping the ideas of 
 their thought in a state of elevation, and as it were of suspend- 
 ing them, so that they cannot descend and proceed to what con- 
 stitutes that love ?" The argument was next taken up by those 
 who were in cold and in heat ; in cold towards their wives, and 
 
 57 
 
56 CONJUGIAL LOVE 
 
 in heat towards the sex; and they said, "What is the chaste 
 love of the sex ? Is it not a contradiction in terms to talk of 
 such a love ? If chastity be predicated of the love of the sex, is 
 not this destroying the very thing of which it is predicated ? 
 How can the 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 therefore the idea con- 
 nected therewith is banished from the mind, where and whence 
 is the sweetness ?" At that instant certain spirits interrupted 
 them, and said, "We have been in company with the most 
 beautiful females and have had no lust; therefore we know what 
 the chaste love of the sex is." But their companions, who were 
 acquainted with their lasciviousness, replied, " You were at those 
 times in a state of loathing towards the sex, arising from im- 
 potence ; and this is not the chaste love of the sex, but the ulti- 
 mate of unchaste love." On hearing what had been said, the 
 angels were indignant and requested those who stood on the 
 right, or to the south, to deliver their sentiments. They said, 
 "There is a love of one man to another, and also of one woman 
 to another ; and there is a love of a man to a woman, and of a 
 woman to a man ; and these three pairs of loves totally differ 
 from each other. The love of one man to another is as the love 
 of understanding and understanding ; for the man w^as created 
 and consequently born to become understanding : the love of one 
 woman to another is as the love of -affection and affection of the 
 understanding of men; for the woman was created and born to 
 become a love of the understanding of a man. These loves, viz., 
 of one man to another, and of one woman to another, do not 
 enter deeply into the bosom, but remain without, and only touch 
 each other; thus they do not interiorly conjoin the two parties : 
 wherefore also two men, by their mutual reasonings, sometimes 
 engage in combat together like two wrestlers ; and two women, 
 by their mutual concupiscences, are at war with each other like 
 two prize-fighters. But the love of a man and a woman is the 
 love of the understanding and of its affection ; and this love 
 enters deeply and effects conjunction, which is that love; but 
 the conjunction of minds, and not at the same time of bodies, or 
 the endeavour towards that conjunction alone, is spiritual love, 
 and consequently chaste love ; and this love exists only with those 
 who are in true conjugial love, and thence in an eminent degree 
 of potency ; because such, from their chastity, do not admit an 
 influx of love from the body of any other woman than of their 
 own wives ; and as they are in an extreme degree of potency, 
 they cannot do otherwise than love the sex, and at the same 
 time hold in aversion whatever is unchaste. Hence they are 
 principled in a chaste love of the sex, which, considered in itself, 
 18 interior spiritual friendship, deriving its sweetness from an 
 eminent degree of potency, but still being chaste. This eminent 
 58 
 
ANP ITS CHASTE DELIGHTS. 55, 56 
 
 degree of potency :liey possess in consequence of a total renun- 
 ciation of wlioredom ; and as each loves his own wife alone, the 
 potency is chaste. Now, since this love with such partakes not 
 of the flesh, but only of the spirit, therefore it is chaste ; and as 
 the beauty of the woman, from innate inclination, enters at the 
 same time into the mind, therefore the love is sweet." On 
 hearing this, many of the bystanders put their hands to their 
 ears, saying, '' What has been said offends our ears ; and what 
 you have spoken is of no account with us." These spirits were 
 unchaste. Then again was heard the singing from heaven, and 
 sweeter now than before ; but to the unchaste it was so grating 
 and discordant that they hurried out of the theatre and fled, 
 leaving behind them only the few who from wisdom loved con- 
 jugial chastity. 
 
 56. The second memorabi^e relation. As I was con- 
 versing with angels some time ago in the spiritual world, I was 
 inspired with a desire, attended with a pleasing satisfaction, to 
 see the temple of wisdom, which I had seen once before ; and 
 accordingly I asked them the way to it. They said, " Follow 
 the light and you will find it." I said, " What do you mean 
 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 brightness ; for 
 our light proceeds from the Lord as a sun, and thence considered 
 in itself is wisdom." I immediately directed my course, in 
 company with two angels, according to the increase of the 
 brightness of the light, and ascending by a steep path to the 
 summit of a hill in the southern quarter. There we found a 
 magnificent gate, which the keeper, on seeing the angels with 
 me, opened ; and lo 1 we saw an avenue of palm-trees and laurels, 
 according to which we directed our course. It was a winding 
 avenue, and terminatad in a garden, in the middle of which was 
 the TEMPLE or -WISDOM. On arriving there, and looking about 
 me, I saw several small sacred buildings, resembling the temple, 
 inhabited by the wise. We went towards one of them, and 
 coming to the door accosted the person who dwelt there, and 
 told him the occasion and manner of our coming. He said, 
 "You are welcome; enter and be seated, and we will improve 
 our acquaintance by discourses respecting wisdom." I viewed 
 the building within, and observed that it was divided into two, 
 and still was but one ; it was divided into two by a transparent 
 wall ; but it appeared as one from its translucence, which was 
 like that of the purest crystal. I inquired the reason of this 'i 
 He said, " I am not alone ; my wife is with me, and we are two ; 
 vet still we are not two, but one flesh." But I replied, "I 
 know that you are a wise one ; and what has a wise one or a 
 wisdom to do with a woman ?" Hereupon our host, becoming 
 
 59 
 
56 CONJUGIAL LOVE 
 
 somewhat indignant, changed countenance, and beckcned witJi 
 his hand, and lo! instantly other wise ones presented themselves 
 from the neighboring buildings, to whom he said humorously, 
 *' Our stranger here asks, ' What has a wise one or a wisdom to 
 do with a woman V " At this they smiled and said, " What is 
 a wise one or a wisdom without a woman, or without love, a wife 
 being the love of a wise man's wisdom ?" Our host then said, 
 " Let us now endeavor to improve our acquaintance by some 
 discourse respecting wisdom ; and let it be concerning causes, 
 and at present concerning the cause of beauty in the female sex." 
 Then they spoke in order ; and the first assigned as a cause, that 
 women were created by the Lord's affections of the wisdom of 
 men, and the affection of wisdom is essential beauty. A second 
 Baid, that the woman was created by the Lord through the 
 wisdom of the man, because from the man ; and that hence she 
 is a form of wisdom inspired with love-affection; and since 
 love-affection is essential life, a female is the life of wisdom, 
 whereas a male is wisdom ; and the life of wisdom is essential 
 beauty. A third said, that women have a 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 conjugial love, with its perception, be beauty. A 
 fourth assigned this cause ; that the Lord took away from the 
 man beauty and elegance of life, and transferred it to the 
 woman ; and that hence the man, unless he be re-united with 
 his beauty and elegance in the woman, is stern, austere, joyless, 
 and unlovely ; so one man is wise only for himself, and another 
 is foolish: whereas, when a man is united with his beauty and 
 elegance of life in a wife, he becomes engaging, pleasant, active, 
 and lovely, and thereby wise. A fifth said, that women were 
 created beauties, not for the sake of themselves, but for the sake 
 of the men ; that men, who of themselves are hard, might be 
 made soft : that their minds, of themselves grave and severe, 
 might become gentle and cheerful ; and that their hearts, of 
 themselves cold, might be made warm ; which effects take place 
 when they become one fiesh with their wives. A sixth assigned 
 as a cause, that the universe was created by the Lord a most 
 perfect work ; but that nothing was created in it more perfect 
 than a beautiful and elegant woman, in order that man may 
 give thanks to the Lord for his bounty herein, and may repay 
 it by the reception of wisdom from him. These and many other 
 similar observations having been made, the wife of our host 
 appeared beyond the crystal wall, and said to her husband, 
 '• fepeak if you please ;" and then when he spoke, the life of 
 wisdom from the wife was perceived in his discourse ; for in the 
 tone of his speech was her love : thus experience testified to the 
 truth. After this we took a view of tlie temple of wisdom, and 
 60 
 
AND ITS CHASTE DELIGHTS. 56, 57 
 
 also of the paradisiacal scenes which encompassed it, and being 
 thereby filled with jov, we departed, and passed through the 
 avenue to the gate, and descended by the way we had ascended. 
 
 ON LOVE TRULY CON JUGIAL. 
 
 57. There are infinite varieties of conjugial love, it being 
 in no two persons exactly similar. It appears indeed as if it 
 were similar with many ; but this appearance arises from corpo- 
 real judgement, which, being gross and dull, is little qualified to 
 discern aright respecting it. JbJy corporeal judgement we mean 
 the judgement of the mind from the evidence of the external 
 senses ; but to those whose eyes are opened to see from the 
 judgment of the spirit, the diferences are manifest; and more 
 distinctly to those who are enabled to elevate the sight arising 
 from such judgement to a higher degree, which is efiected by 
 withdrawing it from the senses, and exalting it into a superior 
 light; these can at length confirm themselves in their understand- 
 ing, and thereby see that conjugial love is never exactly similar 
 in any two persons. Nevertheless no one can see the infinite 
 varieties of tliis love in any light of the understanding however 
 elevated, unless he first know what is the nature and quality of 
 that love in its very essence and integrity, thus what was its 
 nature and quality when, together with life, it was implanted iu 
 man from God. Unless this its state, which was most perfect, 
 be known, it is in vain to attempt the discovery of its difi'erences 
 by any investigation ; for there is no other fixed point, from 
 which as a first principle those differences may be deduced, and 
 to which as the focus of their direction they may be referred, 
 and thus may appear truly and without fallacy. Tiiis is the 
 reason why we here undertake to describe that love in its essence ; 
 a,nd as it was in this essence when, together with life from God, 
 it was infused into man, we undertake to describe it such as it 
 was in its primeval state; and as in this state it was truly 
 conjugial, therefore we have entitled this section, On love 
 TKULY CONJUGIAL. The description of it shall be given in the 
 following order: I. There exists a love truly oonjuytal^wkiGh at 
 this. day is so rare that it is not known what is its quality^ and 
 soarcely that it exists. II. This love originates in the marriage 
 of good and truth. III. There is a correspondenee of this love 
 with the marinage of the Lord and the church. IV. This love 
 from its origin and correspondence^ is celestial., spiritual., holy, 
 pure^ and clean., above every other love imparted by the Lord 
 to the angels of heaven and the men of the church. Y. It 
 is also the foundation love of all celestial a'^id spiritual loces, ana 
 
57 — 59 CONJtTGIAL LOVE 
 
 thence of all natural loves. YI . Into this love are collected all 
 joys and delights from first to last. YII. None however come 
 into this love^ and can he in it^ hut those who approach the Lord^ 
 and love the truths of the church and practise its goods. 
 VIII. This love was the love of loves with the ancients^ who 
 lived in the golden^ silver^ and copper ages y hut afterwards it 
 successively departed. We now proceed to the explanation of 
 each article. 
 
 58. I. There exists a love truly conjfgial, which at 
 
 THIS DAY IS so RARE THAT IS NOT KNOWN WHAT IS ITS 
 
 QUALITY, AND SCARCELY THAT IT EXISTS. That tliere exists 
 such conjugial love as is described in the following pages, may 
 indeed be acknowledged from the iirst state of that love, when it 
 insinuates itself, and enters into the hearts of a youth and a 
 virgin ; thus from its influence on those who begin to love one 
 alone of the sex, and to desire to be joined therewith in marriage ; 
 and still more at the time of courtship and the interval which 
 precedes the marriage-ceremony ; and lastly during the marriage- 
 ceremony and some days after it. At such times who does not 
 acknowledge and consent to the following positions ; that this 
 love is the foundation of all loves, and also that into it are col- 
 lected all joys and delights from first to last ? And who does 
 not know that, after this season of pleasure, the satisfactions 
 thereof successively pass away and depart, till at length they are 
 scarcely sensible ? In the latter case, if it be said as before, 
 that this love is the foundation of all loves, and that into it are 
 collected all joys and delights, the positions are neither agreed to 
 nor acknowledged, and possibly it is asserted that they are non- 
 sense or incomprehensible mysteries. From these considerations 
 it is evident, that primitive marriage love bears a resemblance to 
 love truly conjugial, and presents it to view in a certain image. 
 The reason of which is, because then the love of the sex, which 
 is unchaste, is put away, and in its place the love of one of the 
 sex, which is truly conjugial and chaste, remains implanted: in 
 this case, who does not regard other women with indifference, 
 and the one to whom he is united with love and affection ? 
 
 59. The reason why love truly conjugial is notwithstanding 
 so rare, that its quality is not known, and scarcely its existence, 
 is, because the state of pleasurable gratifications before and at 
 the time of marriage, is afterwards changed into a state of indif- 
 ference arising from an insensibility to such gratifications. The 
 causes of this change of state are too numerous to be here ad- 
 duced; but they shall be adduced in a future part of this work, 
 when we come to explain in their order the causes of coldnesses, 
 separations, and divorces; from which it will be seen, that with 
 the generality at this day this image of conjugial love is so far 
 abolished, and with the image the knowledge thereof, that its 
 quality and even its existence are scarcely known. It is well 
 
 62 
 
AND ITS CHASTE DELIGHTS. 59, 6C 
 
 known, that erery man bj birth is merely corporeal, and that 
 from corporeal he becomes natural more and more interiorly, 
 and thus rational, and at length spiritual. The reason why this 
 is effected progressively is, because the corporeal principle is like 
 ground, wherein things natural, rational, and spiritUjal are im- 
 planted in their order ; thus a man becomes more and more a 
 man. The case is nearly similar when he enters into marriage ; 
 on this occasion a man becomes a more complete man, because 
 he is joined with a consort, with whom he acts as one man : but 
 this, in the first state spoken of above, is effected only in a sort 
 of image : in like manner he then commences from what is cor- 
 poreal, and proceeds to what is natural as to conjugial life, and 
 thereby to a conjunction into a one. Those who, in this case, love 
 corporeal natural things, and rational things only as grounded 
 therein, cannot be conjoined to a consort as into a one, except 
 as to those externals : and when those externals fail, cold takes 
 possession of the internals ; in consequence whereof the delights 
 of that love are dispersed and driven away, as from the mind so 
 from the body, and afterwards as from the body so from the 
 mind ; and this until there is nothing left of the remembrance of 
 the primeval state of their marriage, consequently no knowledge 
 respecting it. IS'ow since this is the case with the generality of 
 persons at this day, it is evident that love truly conjugial is not 
 known as to its quality, and scarcely as to its existence. It is 
 otherwise with those who are spiritual. With them the first 
 state is an initiation into lasting satisfactions, which advance in 
 degree, in proportion as the spiritual rational principle of the 
 mind, and thence the natural sensual principle of the body, in 
 each party, conjoin and unite themselves with the same prin- 
 ciples in the other party ; but such instances are rare. 
 
 60. II. This love originates in the marriage of gk)OD 
 AND TRUTH. That all things in the universe have relation to 
 good and truth, is acknowledged by every intelligent man, be- 
 cause it is a universal truth ; that likewise in every thing in the 
 nni verse good is conjoined with truth, and truth with good, can- 
 not but be acknowledged, because this also is a universal truth, 
 which agrees with the former. The reason why all things in the 
 universe have relation to good and truth, and why good is con- 
 joined with truth, and truth with good, is, because each proceeds 
 from the Lord, and they proceed from him as a one. The two 
 things which proceed from the Lord, are love and wisdom, be- 
 cause these are himself, thus from himself; and all things relating 
 to love are called good, or goods, and all things relating to wis- 
 dom are called true, or truths ; and as these two proceed from 
 him as the creator, it follows that they are in the things created. 
 This may be illustrated by heat and light which proceed from the 
 sun : from them all things appertaining to the earth are derived, 
 which germinate according to their presence and conjunction; 
 
 63 
 
60 63 dONJUGIAL LOVE 
 
 and natural heat corresponds to spiritual heat, which is love, aa 
 natural light corresponds to spiritual light, which is wisdom. 
 
 61. That conjugial love proceeds from the marriage of good 
 and truth, will be shewn in the following section or paragraph : 
 it is mentioned here only with a view of shewing that this love is 
 celestial, spiritual, and holy, because it is from a celestial, spi- 
 ritual, and holy origin. In order to see that the origin of 
 conjugial love is from the marriage of good and truth, it may 
 be expedient in this place briefly to premise somewhat on the 
 subject. It was said just above, that in every created thing 
 there exists a conjunction of good and truth; and there is no 
 conjunction unless it be reciprocal ; for conjunction on one part, 
 and not on the other in its turn, is dissolved of itself. I^ow as 
 there is a conjunction of good and truth, and this is reciprocal, 
 it follows that there is a truth of good, or truth grounded in 
 good, and that there is a good of truth, or good grounded in 
 truth; that the truth of good, or truth grounded in good, is in 
 the male, and that it is the very essential male (or masculine) 
 principle, and that the good of truth, or good grounded in truth, 
 is in the female, and that it is the ver}^ essential female (or femi- 
 nine) principle ; also that there is a conjugial union between those 
 two, will be seen in the following section : it is here only men- 
 tioned in order to give some preliminary idea on the subject. 
 
 62. III. 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 is desirous that the church should 
 love him, so a husband and a wife mutually love each other. 
 That there is a correspondence herein, is well known in the 
 Christian world ; but the nature of that correspondence as yet is 
 not known ; therefore we will explain it presently in a particular 
 paragraph. It is here mentioned in order to shew that conjugial 
 love is celestial, spiritual, and holy, because it corresponds to tlje 
 celestial, spiritual, and holy marriage of the Lord and the church. 
 This correspondence also follows as a consequence of conjugial 
 love's originating in the marriage of good and truth, spoken of 
 in the preceding article ; because the marriage of good and truth 
 constitutes the church with man : for the marriage of good and 
 truth is the same as the marriage of charity and faith ; since 
 good relates to charity, and truth to faith. That this marriage 
 constitutes the church must at once be acknowledged, because 
 it is a universal truth ; and every universal truth is acknowledged 
 as soon as it is heard, in consequence of the Lord's influx and at 
 the same time of the confirmation of iieaveu. Now since the 
 church is the Lord's, because it is from him, and since conju- 
 gial love corresponds to the marriage of the Lord and the church, 
 it follows that this love is from ihe Lord. 
 
 63. But in wliat manner the church from the Lord is formed 
 with two married partners, and how conjugial lov-e is formed 
 
 64: 
 
AND ITS CHASTE DELIGHTS. 63 65 
 
 thereby, shall be illustrated in the paragraph spoken of aboA'e : 
 we will at present only observe, that the church from the Lord 
 is formed in the husband, and through the husband in the wife ; 
 and that when it is formed in each, it is a full church ; for in 
 this case is effected a full conjunction of good and truth ; and the 
 conjunction of good and truth constitutes the church. That the 
 uniting inclination, which is conjugial love, is in a similar degree 
 with the conjunction of good and truth, which is the church, will 
 be proved by convincing arguments in what follows in the series. 
 
 64. lY. This love, from its origin and correspondence, 
 IS celestial, spiritual, holy, pure, and clean, above every 
 
 OTHER love imparted BY THE LoRD TO THE ANGELS OF HEAVEN 
 
 AND THE MEN OF THE CHURCH. That such is the nature and 
 quality of conjngial love from its origin, which is the marriage of 
 good and truth, was briefly shewn above ; but the subject was 
 then barely touched upon : in like manner that such is the 
 nature and quality of that love, from its correspondence with the 
 marriage of the Lord and the church. These two marriages, 
 from which conjngial love, as a slip or shoot, descends, are essen- 
 tially holy , therefore if it be received from its author, the Lord, 
 holiness from him follows of consequence, which continually 
 cleanses and purities it: in this case, if there be" in the man's 
 will a desire and tendency to it, this love becomes daily and con- 
 tinually cleaner and purer, Conjugial love is called celestial and 
 spiritual because it is with the angels of heaven ; celestial, as 
 with the angels of the highest heaven, these being called celes- 
 tial angels ; and spiritual," as with the angels beneath that hea- 
 ven, these being called spiritual angels. Those angels are so 
 called, because the celestial are loves, and thence wisdoms, and 
 the spiritual are wisdoms and thence loves ; similar thereto is 
 their conjugial principle. Now as conjugial love is with the 
 angels of both the superior and the inferior heavens, as was also 
 shewn in the first paragraph concerning marriages in heaven, it 
 is manifest that it is holy and pure. The reason why this love 
 in its essence, considered in regard to its origin, is holy and 
 pure above every other love with angels and men, is, because it is 
 as it were the head of the other loves : concerning its excellence 
 something shall be said in the following article. 
 
 65, y. It IS ALSO the foundation love of all celestial 
 
 AND SPIRITUAL LOVES, AND THENCE OF ALL NATURAL LOVES. The 
 
 reason why conjngial love considered in its essence is the founda- 
 tion love of all the loves of heaven and the church, is, because it 
 originates in the marriage of good and truth, and from this mar- 
 riage proceed all the loves which constitute heaven and the 
 church with man : the good of this marriage constitutes love, and 
 its truth constitutes wisdom ; and when love draws near to wis- 
 <luni, or joins itself therewith, then love becomes love ; and wheu 
 
 5 65 
 
65 — 67 CONJUGIAL LOrE 
 
 wisdom in its turn draws near to love, and joins itself therewith, 
 then wisdom becomes wisdom. Love truly conjugial is the con- 
 junction of love and wisdom. Two married partners, between or 
 in whom this love subsists, are an image and form of it : all like- 
 wise in the heavens, where faces are the genuine types of the 
 affections of every one's love, are likenesses of it ; for, as was 
 shewn above, it pervades them in the whole and in every part. 
 Now as two married partners are an image and form of this love, 
 it follows that every love which proceeds from the form of essen- 
 tial love itself, is a resemblance thereof; therefore if conjugial 
 love be celestial and spiritual, tlie loves proceeding from it are 
 alsp celestial 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 pro- 
 duced spiritual offspring, which are those of love and wisdom, 
 or of good and truth ; concerning which production, see above, 
 n. 51, 52. ^ ^ • ^ 
 
 66. The same is evident from man's having been created for 
 this love, and from his formation afterwards by means of it. 
 The male was created to become wisdom grounded in the love of 
 growing wise, and the female was created to become the love of 
 the male grounded in his wisdom, and consequently was formed 
 according thereto; from which consideration it is manifest, that 
 two married partners are the very forms and images of the 
 marriage of love and wisdom, or of good and truth. It is well 
 to be observed, that there is not an}^ good or truth which is not 
 in a substance as in its subject : there are no abstract goods and 
 truths ; for, having no abode or habitation, they no wliere exist, 
 neither can they appear as airy unfixed principles ; therefore in 
 such case they are mere entities, concerning which reason seems 
 to itself to think abstractedly; but still it cannot conceive of 
 them except as annexed to subjects : for every human idea, how- 
 ever elevated, is substantial, tiiat is, affixed to substances. It is 
 moreover to be observed, that there is no substance without a 
 form ; an unformed substance not being any thing, because 
 nothing can be predicated of it ; and a subject without predicates 
 
 • is also an entity which has no existence in reason. These philo- 
 sophical considerations are adduced in order to shew still more 
 
 * clearly, that two married partners who are principled in love 
 truly conjugial, are actually forms of the marriage of good and 
 truth, or of love and wisdom. 
 
 67. Since natural loves flow from spiritual, and spiritual 
 from celestial, therefore it is said that conjugial love is the foun- 
 dation love of all celestial and spiritual loves, and thence of all 
 natural loves. Natural loves relate to the loves of self and of the 
 world ; spiritual loves to love towards the neighbour ; and celestial 
 loves to love to the Lord ; and such as are the relations of the 
 
 66 
 
AND ITS CHASTE DELIGHTS GT 69 
 
 loves, it is evident in what order they follow and are present with 
 man. When they are in this order, then the natural loves live 
 from the spiritual, and the spiritual from the celestial, and all 
 in this order from the Lord, in whom they originate. 
 
 68. YI. Into this love are collected all joys and 
 DELIGHTS FROM FIRST TO LAST. All delights whatever, of which 
 a man {homo) has any perception, are delights of his love ; the 
 love manifesting itself, yea, existing and living thereby. It is 
 well known that the delights are exalted in proportion as the love 
 is exalted, and also in proportion as the incident affections touch 
 the ruling love more nearly. IsTow as conjugial love is the foun- 
 dation love of all good loves, and as it is inscribed on all the 
 parts and principles of man, even the most particular, as was 
 shewn above, it follows that its delights exceed the delights of all' 
 other loves, and also that it gives delight to the other loves, 
 according to its presence and conjunction with them ; for it 
 expands the inmost principles of the mind, and at the same time 
 the inmost principles of the body, as the delicious current of its 
 fountain flows through and opens them. The reason why all 
 delights from first to last are collected into this love, is on 
 account of the superior excellence of its use, which is the pro- 
 pagation of the human race, and thence of the angelic heaven ; 
 and as this use was the chief end of creation, it follows that all 
 the beatitudes, satisfactions, delights, pleasantnesses, and plea- 
 sures, which the Lord the Creator could possibly confer upon 
 man, are collected into this his love. That delights follow use, 
 and are also communicated to man according to the love thereof, 
 is manifest from the delights of the five senses, seeing, hearing, 
 smelling, taste, and touch: each of these has its delights with 
 variations according to the specific uses of each ; w^iat then must 
 be the delight annexed to the sense of conjugial love, the use oi 
 which comprehends all other uses ? 
 
 69. I am aware that few will acknowledge that all joys and 
 delights from first to last are collected into conjugial love; 
 because love truly conjugial, into which they are collected, is at 
 this day so rare that its quality is not known, and scarcely its 
 existence, agreeably to what was explained and confirmed above, 
 n. 58, 59 ; for such joys and delights exist only in genuine con- 
 iugial love ; and as this is so rare on earth, it is impossible to 
 describe its super-eminent felicities any otherwise than from the 
 mouth of angels, because they are principled in it. They have 
 declared, that the inmost delights of this love, which are delights 
 of the soul, into which the conjugial principle of love and wis- 
 dom, or of good and truth from the Lord, first flows, are im- 
 perceptible and thence ineffable, because they are the deliglits of 
 peace and innocence conjointly ; but that in their descent they 
 become more and more perceptible ; in the superior principles of 
 the mind as beatitudes, in tlie inferior as satisfactions, in the 
 
 67 
 
69 — Tl CONJUGIAL LOVE 
 
 breast as delights thence derived ; and that from the breast they 
 diffuse themselves into every part of the body, and at length 
 unite themselves in ultimates and become the delight of delights. 
 Moreover the angels have related wonderful things respecting 
 these delights ; adding further, that their varieties in the souls 
 of conjugial pairs, and from their souls in their minds, and 
 from their minds in their breasts, are infinite and also eternal ; 
 that they are exalted according to the prevalence of wisdom 
 with tho husband ; and this, because they live to eternity in the 
 bloom of their age, and because they know no greater blessed- 
 ness than to grow wiser and wiser. But a fuller account of these 
 delights, as given by the angels, may be seen in the memorable 
 RELATIONS, especially in those added to some of the following 
 chapters. 
 
 70. YII. IS'ONE HOWEVER COME INTO THIS LOVE, AND CAN 
 REMAIN IN IT, BUT THOSE WHO APPROACH THE LoRD, AND LOVE 
 THE TRUTHS OF THE CHURCH AND PRACTISE ITS GOODS. The rca- 
 
 son why none come into that love but those who approach the 
 Lord, is, because monogamical marriages, which are of one hus- 
 band with one wife, correspond to the marriage of the Lord and 
 the church, and because such marriages originate in the mar- 
 riage of good and truth ; on wliich subject, see above, n. 60 and 
 62. That from this origin and correspondence it follows, that 
 love truly conjugial is from the Lord, and exists only with 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 treat on 
 the origin of conjugial love as derived 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 with man (homo) is according to the state of the 
 church with him, will also be seen in those chapters. 
 
 71. The reason why none can be principled in love truly con- 
 jugial but those who receive it from the Lord, that is, who come 
 directly to him, and by derivation from him live the life of the 
 church, is, because this love, considered in its origin and corre- 
 spondence, is celestial, spiritual, holy, pure, and clean, above 
 every love implanted in the angels of heaven and the men of the 
 church ; as was shewn above, n. 64 ; and these its distinguishing 
 characters and qualities cannot possibly exist, except with those 
 who are conjoined to the Lord, and by him are consociated with 
 the angels of heaven ; for these shun extra-conjugial loves, which 
 are conjunctions with others than their own conjugial ])artner, as 
 they would shun the loss of the soul and the lakes of hell ; and 
 in proportion as married partners shun such conjunctions, even 
 as to the libidinous desires of the will and the intentions thence 
 derived, so far love truly conjugial is purified with them, and 
 becomes successively spiritual, first during their abode on earth. 
 
 68 
 
IJ N" J • • 
 
 AND ITS CHASTE DELIGHTS. '-^^^JJ^J^^^^ \T T 
 
 and afterwards in heaven. It is not however possible that any 
 love should become perfectly pure either with men or with angels; 
 consequently neither can this love : nevertheless, since the inten- 
 tion of the will is what the Lord principally regards, therefore so 
 far as any one is in this intention, and perseveres in it, so far he 
 is initiated into its purity and sanctity, and successively advances 
 therein. The reason why none can be principled in spiritual con- 
 jugial love, but those who are of the above'description by virtue 
 of conjunction with the Lord, is, because heaven is in this love ; 
 and the natural man, whose conjugial love derives its pleasure 
 only from the flesh, cannot approach to heaven nor to any 
 angel, no, nor to any man principled in this love, it being the 
 foundation of all celestial and spiritual loves ; which may be 
 seen above, n. 65 — 67. That this is the case, has been confirmed 
 to me by experience. I have seen genii in the spiritual world, 
 who were in a state of preparation for hell, approaching to an 
 angel while he was being entertained by his consort ; and at a 
 distance, as they approaclied, they became like furies, and sought 
 out caverns and ditches as asylums, into which they cast them- 
 selves. That wicked spirits love what is similar to their affection, 
 however unclean it is, and hold in aversion the spirits of heaven, 
 as what is dissimilar, because it is pure, may be concluded from 
 what was said in the preliminary memorable relation, n. 10. 
 
 72. The reason why those who love the truths of the cliurcli 
 and practise its goods, come into this love and are capable of 
 remaining in it, is, because no others are received by the 
 Lord ; for these are in conjunction with him, and thereby are 
 capable of being kept in that love by influence from him. The 
 two constituents of the church and heaven in man {homo) are 
 the truth of faith and the good of life ; the truth of faith con- 
 stitutes the Lord's presence, and the good of life according to 
 the truths of faith constitutes conjunction with him, and thereby 
 the church and heaven. The reason why the truth of faith con- 
 stitutes the Lord's presence, is, because it relates to light, spi- 
 ritual light being nothing else ; and the reason why the good of 
 life constitutes conjunction, is, because it relates to heat ; and 
 spiritual heat is nothing but the good of life, for it is love ; and 
 the good of life originates in love ; and it is well known, that all 
 light, even that of winter, causes presence, and that heat united 
 to light causes conjunction; for gardens and shrubberies appear 
 in all degrees of light, but they do not bear flowers and fruits 
 unless when heat joins itself to light. From these considera- 
 tions the conclusion is obvious, that those are not gifted by the 
 Lord with love truly conjugial, who merely know the truths of 
 the church, but those who know them and practise their good. 
 
 73. YIIL 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 
 
 69 
 
73 75 CONJUGIAL LOVE 
 
 ancient and tne ancient people, who lived in the ages thus 
 named, cannot be known from historical records, because their 
 writings are not extant ; and there is no account given of them 
 except by writers in succeeding ages, who mention them, and 
 describe the purity and integrity of their lives, and also the suc- 
 cessive decrease of such purity and integrity, resembling the 
 debasement of gold 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 other countries. That this age however 
 should not endure, as iron endures in itself, but that it should 
 be like iron mixed with clay, which do not cohere, is foretold 
 by Daniel, chap. ii. 43. Now as the golden, silver, and copper 
 ages passed away before the time when writing came into use, 
 and thus it is impossible on earth to acquire any knowledge con- 
 cerning their marriages, it has pleased the Lord to unfold to me 
 such knowledge by a spiritual way, by conducting me to the 
 heavens inhabited by those most ancient people, that I might 
 learn from their own mouths the nature and quality of their 
 marriages during their abode here on eartli in their several ages : 
 for all, who from the beginning of creation have departed by 
 death out of the natural world, are in the spiritual world, and as 
 to their loves resemble what they were when alive in the natural 
 world, and continue such to eternity. As the particulars of this 
 knowledge are worthy to b^ known and related, and tend to con- 
 tirm the sanctity of marriages, I am desirous to make them 
 public as they were shown me in the spirit when awake, and 
 were afterwards recalled to my remembrance by an angel, and 
 thus described. And as they are from the spiritual world, like 
 the other accounts annexed to each chapter, I am desirous to 
 arrange them so as to form six memorable relations according 
 
 to the progressions of the several periods of time. 
 * -K- * * -x- * * 
 
 74. These six memorable relations from the spiritual 
 world, concerning conjugial love, discover the nature and quality 
 of that love in the earliest times and afterwards, and also at the 
 present day ; whence it appears that that love has successively 
 fallen away from its sanctity and purity, until it became adul- 
 terous ; but that nevertheless there is a hope of its being brough 
 back again to its primeval or ancient sanctity." 
 
 75. The first memorable relation. On a time, while 1 
 was meditating on conjugial love, my mind was seized with a de 
 sire of knowing what had been the nature and quality of that love 
 among those who lived in the golden age, and afterwards among 
 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 pray ed to the Lord that 
 
 70 
 
AND ITS CHASTE DELIGHTS. 75 
 
 I might be allowed to converse with them and be informed : and 
 lo ! an angel presented himself and said, " I am sent by the 
 Lord to be your guide and companion: I will first lead and 
 attend you to those w^ho lived in the first age or period of time, 
 which is called golden :" and he said, " The way to them is dif- 
 ficult ; it lies through a shady forest, which none can pass unless 
 he receive a guide from the Lord." I was in the spirit, and 
 prepared myself for the journey ; and we turned our faces towards 
 the east ; and as we advanced I saw a mountain, whose height 
 extended beyond the region of the clouds. We passed a great 
 wilderness, and came to the forest planted with various kinds of 
 trees and rendered shady by their thickness, of which the angel 
 had advertised me. The forest was divided by several narrow 
 paths ; and the angel said, that according to the number of those 
 paths are the windings and intricacies of error : and that unless 
 his eyes were opened by the Lord, so as to see olives entwined 
 with vine tendrils, and his steps were directed from olive to olive, 
 the traveller would miss his way, and Ml into the abodes of 
 Tartarus, which are round about at the sides. This forest is of 
 such a nature, to the end that the passage may be guarded ; for 
 none but a primeval nation dwells upon that mountain. After 
 we had entei'ed the forest, our eyes were opened, and we saw 
 here and there olives entwined with vines, from which hung 
 bunches of grapes of a blue or azure color, and the olives were 
 ranged in continual wreaths ; we therefore made various circuits 
 as they presented themselves to our view ; and at length we saw 
 a grove of tall cedars and some eagles perched on their branches ; 
 on seeing which the angel said, " "We are now on the mountain 
 not far from its summit:" so w^e went forward, and lo! behind 
 the grove was a circular plain, where there were feeding he and 
 she-lambs, which were representative forms of the state of inno- 
 cence and peace of the inhabitants of the mountain. We passed 
 over this plain, and lol we saw tabernacles, to the number of 
 several thousands in front on each side in every direction as far 
 as the eye could reach. A;id the angel said, ^' We are now in 
 the camp, where are the armies of the Lord Jehovah ; for so 
 they call themselves and their habitations. These most ancient 
 people, while they were in the world, dwelt in tabernacles ; there- 
 fore now also they dwell in the same. But let us bend our way 
 to the south, where the wiser of them live, that we may meet 
 some one to converse with." In going along I saw at a distance 
 three boys and three girls sitting at a door of a certain tent; 
 but as we approached, the boys and girls appeared like men and 
 w^omen of a middle stature. The angel tben said, " All the 
 inhabitants of this mountain appear at a distance like infants, 
 because tliey are in a state of innocence ; and infancy is the 
 appearance of innocence." The men on seeing us hastened to- 
 wards us and said, '' Whence are von ; and how came yon here 
 
 71 
 
75 CONJUGIAL LOVE 
 
 your faces are not like those of our mountain." But the angel 
 in reply told them how, by permission, we had had access 
 through the forest, and what was the cause of our coming. On 
 nearing this, one of the three men invited and introduced us into 
 his tabernacle. The man was dressed in a blue robe and a tunic 
 of white wool : and his wife had on a purple gown, with a 
 stomacher under it of fine linen wrought in needle-work. And 
 as my thought was influenced by a desire of knowing the state of 
 marriages among the most ancient people, I looked by turns on 
 the husband and the wife, and observed as it were a unity of 
 their souls in their faces ; and I said, " You 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 viscera in the breast, which are called the 
 heart and the lungs ; she is my heart and I am her lungs ; but 
 as by the heart we here mean love, and by the lungs wisdom, she 
 is the love of my wisdom, and I am the wisdom of her love ; 
 therefore her love from without veils my wisdom, and my wis- 
 dom from within enters into her love : hence, as you said, there 
 is an appearance of the unity of our souls in our faces." I then 
 asked, " If such a union exists, is it possible for you to look at 
 any other woman than your own ?" He replied, " It is possible 
 but as my wife is united to my soul, we both look together, and 
 in this case nothing of lust can enter ; for while I behold the 
 wives of others, I behold them by my own wife, whom alone I 
 love: and as my own wife has a perception of all my inclina 
 tions, she, as an intermediate, directs my thoughts and removes 
 every thing discordant, and therewith impresses cold and horroi 
 at every thing unchaste ; therefore it is as impossible for us tc 
 look unchastely at the wife of any other of our society, as it is t( 
 look from the shades of Tartarus to the light of our heaven 
 therefore neither have we any idea of thought, and still less any 
 expression of speech, to denote the allurements of libidinous 
 love." He could not pronounce the word whoredom, because 
 the chastity of their heaven forbade it. Hereupon my conduct- 
 ing angel said to me, " You hear now that the speech of the 
 angels of this heaven is the speech of wisdom, because they speak 
 from causes." After this, as I looked around, I saw their taber- 
 nacle as it were overlaid with gold ; and I asked, " Whence is 
 this?" He replied, "It is in consequence of a flaming light, 
 which, like gold, glitters, irradiates, and glances on the curtains 
 of our tabernacle while we are conversing about conjugial love; 
 for the heat from our sun, which in its essence is love, on such 
 occasions bares itself, and tinges the light, which in its essence is 
 wisdom, with its golden color ; and this happens because conjugial 
 love in its origin is the sport of wisdom ^nd love ; for the man 
 was born to be wisdom, and the woman to be the love of the 
 man's wisdom : hence spring the delights of that sport, in and 
 72 
 
AND rra chaste delights. 75, 76 
 
 derived from conjugial love between us and our wives. We have 
 seen clearly for thousands of years in our heaven, that those de- 
 lights, as to quantity, degree, and intensity, are excellent and 
 eminent according to our worship of the Lord Jehovah, from 
 whom flows that heavenly union or marriage, which is the union 
 and marriage of love and wisdom." As he said this, I saw a 
 great light upon the hill in the middle of the tabernacles ; and I 
 inquired, "Whence is that light?" And he said, "It is from 
 the sanctuary of the tabernacle of our worship." I asked whe- 
 ther I might approach it ; to which he assented. I approached 
 therefore, and saw the tabernacle without a«d within, answering 
 exactly to the description of the tabernacle which was built for 
 the sons of Israel in the wilderness ; the form of which was 
 shewed to Moses on Mount Sinai, Exod. xxv. 40 ; chap. xxvi. 
 30. I then asked, " What is within in that sanctuary, from 
 which so great a light proceeds?" He replied, "It is a tablet 
 with this inscription, The Covenant between Jehovah and 
 THE HEAVENS :" he Said no more. And as by this time we were 
 ready to depart, I asked, " Did any of you, during your abode 
 in the natural world, live with more than one wife ?" He replied, 
 " I know not one ; for we could not think of more. We have 
 been told by those who had thought of more, that instantly the 
 heavenly blessedness of their souls withdrew from their inmost 
 principles to the extreme parts of their bodies, even to the nails, 
 and together therewith the honorable badges of manhood ; when 
 this was perceived they were banished the land." On saying 
 this, the man ran to his tabernacle, and returned with a pome- 
 granate, in which there was abundance of seeds of gold : and he 
 fave it me, a-nd I brought it away with me, as a sign that we 
 ad been with those who had lived in the golden age. And then, 
 after a salutation of peace, we took our leave, and returned 
 home, 
 
 76. The second memorable relation. The next day the 
 same angel came to me, and said, " Do you wish me to 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 added, " Access to these also can 
 only be obtained by the Lord's favor and protection." I was in 
 the spirit as before, and accompanied my conductor. We first 
 came to a hill on the confines between the east and the south ; 
 and while we were ascending it, he shewed me a great extent of 
 country: we saw at a distance an eminence like a mountain, be- 
 fr^veen which and the hill on which we stood was a valley, and 
 behind the valley a plain, and from the plain a rising ground of 
 easy ascent. We descended the hill intending to pass through 
 tlrg valley, and we saw here and there on each side pieces of 
 wood and stone, carved into the figures of men, and of various 
 Deasts, birds, and fishes : and I asked the angel what they meant, 
 
 73 
 
76 CONJUGffAL LOVE 
 
 and whether they were idols ? He replied, * By no means : they 
 are representative forms of various moral virtues and spiritual 
 truths. The people of that age were acquainted with the science 
 of correspondences ; and as every man, beast, bird, and fish, cor- 
 responds to some quality, therefore each particular carved figure 
 represents partially some virtue or truth, and several together 
 represent virtue itself, or truth, 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, lo ! we 
 saw horses and chariots ; horses variously harnessed and capa- 
 risoned, and charioi^ of different forms ; some carved in the 
 shape of eagles, some like whales, and some like stags with horns, 
 and like unicorns ; and likewise beyond them some carts, and 
 stables round about at the sides ; and as we approached, both 
 horses and chariots disappeared, and instead thereof we saw men 
 {homines)^ in pairs, walking, talking, 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 intel- 
 ligence of the men of that period ; for a horse, by correspondence, 
 signifies the understanding of truth, a chariot, its doctrine, and 
 stables, instructions : you know that in this world all things 
 appear according to correspondences." 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 viewed the houses: they were so 
 many palaces built of marble, having steps of alabaster in front, 
 and at the sides of the steps pillars of jasper : we saw also tem- 
 ples of precious stone of a sapphire and lazure color. And the 
 angel said to me, "Their houses are of stone, hecause stones 
 signify natural truths, and precious stones spiritual truths ; and 
 all those who lived in the silver age had intelligence grounded 
 in spiritual truths, and thence in natural truths : silver also has 
 a similar signification." In taking a view of the city, we saw 
 here and there consorts in pairs: and as they were husbands and 
 wives, we expected that some of them would invite us to their 
 houses ; and while we were in this expectation, as we' were pass- 
 ing by, we were invited by two into their house, and we as- 
 cended the steps and entered ; and the angel, taking upon him 
 the part of speaker, explained to them the occasion of our com- 
 ing to this heaven ; informing them that it was for the sake of 
 instruction concerning marriages among the ancients, "of whom," 
 says he, " you in this heaven are a part." They said, " We 
 were from a people in Asia ; and the chief pursuit of our age 
 was the truths whereby we had intelligence. This was the occu- 
 pation of our souls and minds ; but our bodily senses were 
 engaged in representations of truths in form ; and the science 
 of correspondences conjoined the sensual things of our bodies 
 with the perceptions of our minds, and procured us intelligence." 
 
AND ITS CHASTE DELIGHTS. 76 
 
 On hearing this, the angel asked them to give some account of 
 their marriages: and the husband said, " There, is a corre- 
 spondence between spiritual marriage, which is that of truth with 
 good, and natural marriage, which is that of a man with one 
 wife ; and as we have studied correspondences, we have seen 
 that the church, w^ith its truths and goods, cannot at all exist 
 but with those who live in love truly conjugial with one wife : 
 for the marriage of good and truth constitutes the church with 
 man: therefore all we in this heaven say, that the husband is 
 truth, and the wife the good thereof ; and that good cannot love 
 any truth but its own, neiUier can truth in return love any good 
 but its own : if any other were loved, internal marriage, which 
 constitutes the church, would perish, and there would remain 
 only external marriage, to which idolatry, and not the church, 
 corresponds; therefore marriage with one wife we call sacri- 
 mony ; but if it should have place with more than one among us, 
 we should call it sacrilege." As he said this, we w^ere intro- 
 duced into an ante-chamber, where there were several devices on 
 the walls, and little images as it were of molten silver ; and I 
 inquired, " "What are these ?" They said, " They are pictures 
 and forms representative of several qualities, characters, and de- 
 lights, relating to conjugial love. These represent unity of souls, 
 these conjunction of minds, these harmony of bosoms, these the 
 delights thence arising." While we were viewing these things, 
 we saw as it were a rainbow on the wall, consisting of three 
 colors, purple (or red), blue and white ; and we observed how 
 the purple passed the blue, and tinged the white with an azure 
 color, and that the latter color flowed back through the blue into 
 the purple, and elevated the purple into a kind of flaming lustre : 
 and the husband said to me, " Do you understand all this ?" I 
 replied, " Instruct me :" and he said, " The purple color, from 
 its correspondence, signifies the conjugial love of the wife, the 
 white the intelligence of the husband, the blue the beginning of 
 conjugial love in the husband's perception from the wife, and the 
 azure, with which the white was tinged, signifies conjugial love in 
 this case in the husband ; and this latter color flowing back 
 through the blue into the purple, and elevating the purple into a 
 kind of flaming lustre, signifies the conjugial love of the husband 
 flowing back to the wife. Such things are represented on these 
 walls, while from meditating on conjugial love, its mutual, suc- 
 cessive, and simultaneous union, we view with eager attention 
 the rainbows which are there painted." Hereupon I observed, 
 '' These things are more than mystical at this day ; for they are 
 appearances representative of the arcana of the conjugial love of 
 one man with one wife." He replied, " They are so ; yet to us 
 in our heaven they are not arcana, and consequently neither are 
 they mystical." As he said this, there appeared at a distance a 
 chariot drawn by small white horses ; on seeing which the angel 
 
 75 
 
76, 77 CONJUGIAL LC*Tiai 
 
 said, *'' That chariot is a sign for us to take our leave ;" and then, 
 as we were descending the steps, our host gave ns a bunch of 
 white grapes hanging to the vine leaves : and lo ! the leaves be- 
 came silver ; and we brought them down with us for a sign that 
 we had conversed with the people of the silver age. 
 
 77. The third memorable relatioi^-. The next day, my 
 conducting and attendant angel came to me and said, "Make 
 ready, and let us go to the heavenly inhabitants in the west, who 
 are from the men that lived in the third period, or in the copper 
 age. Their dwellings are from the south by the west towards 
 the north ; but they do not reach into the north." Having 
 made myself ready, I attended him, and we entered their heaven 
 on the southern quarter. There was a magnificent grove of 
 palm trees and laurels. We passed through this, and im- 
 mediately on the confines of the west we saw giants, double the 
 size of ordinary men. They asked us, " Who let you in through 
 the grove ?" The angel said, " The God of heaven." They 
 replied, " We are guards to the ancient western heaven ; but 
 pass on." We passed on, and from a rising ground we saw a 
 mountain rising to the clouds, and between us and the mountain 
 a number of villages, with gardens, groves, and plains inter- 
 mixed. We passed through the villages and came to the moun- 
 tain, which we ascended ; and lo ! its summit was not a point 
 but a plain, on which was a spacious and extensive city. All 
 the houses of the city were built of the wood of the pine-tree, 
 and their roofs consisted of joists or rafters ; and I asked, "Why 
 are the houses here built of wood ?" The angel replied, " Because 
 wood signifies natural good ; and the men of the \hird age of 
 the earth were principled in this good ; and as copper also 
 signifies natural good, therefore the age in which they lived 
 the ancients named from copper. Here are also sacred build- 
 ings constructed of the wood of the olive, and in the middle 
 of them is the sanctuary, where is deposited in an ark the 
 Word that was given to the inhabitants of Asia before the 
 Israelitish Word ; the historical books of which are called the 
 Wars of Jehovah, and the prophetic books. Enunciations ; 
 both mentioned by Moses, Kumb. xxi. verses 14, 15, and 27 — 30. 
 This Word at this day is lost in the kingdoms of Asia, and is 
 only preserved in Great Tartary." Then the angel led me to one 
 of the sacred buildings, which we looked into, and saw in the 
 middle of it the sanctuary, the whole in the briglitest light ; and 
 the angel said, " This light is from that ancient Asiatic Word : 
 for all divine truth in the heavens gives forth light.'' As we 
 were leaving the sacred building, we were informed that it had 
 been reported in the city that two strangers had arrived there ; 
 and that they were to be examined as to whence they came, and 
 what was their business ; and immediately one of the public 
 officers came running towards us, and took us for examination 
 76 
 
AND ITS CHASTE DELIGHTS. 77 
 
 before the judges: and on being asked whence we came, and 
 whart was our business, we replied, " We have passed the grove 
 of pahn-trees, and also the abodes of the giants, the guards !)f 
 your heaven, and afterwards the region of villages ; from which 
 circumstances you may conclude, that we have not come here 
 of ourselves, but by direction of the God of heaven. The 
 business on which we are come is, to be instructed concerning 
 your marriages, whether they are monogamical orpolygamical.'' 
 and they said, " What are polygamical marriages ? Are not they 
 adulterous ?" And immediately the bench of judges deputed an 
 intelligent person to instruct us in his own house on this point: 
 and when we were come to his house, he set his wife by his side, 
 and spoke as follows : " We are in possession of precepts con- 
 cerning marriages, which have been handed down to us from the 
 primeval or most ancient people, who were principled in love 
 truly conjugial, and thereby excelled all others in the virtue and 
 potency of that love while they were in the world, and who are 
 now in a most blessed state in their heaven, which is in the east. 
 We are their posterity, and they, as fathers, have given us, their 
 sons, rules of life, among which is the following concerning 
 marriages : ' Sons, if you are desirous to love God and your 
 neighbour, and to become wise and happy to eternity, we counsel 
 you to live married to one wife ; if you depart from this pre- 
 cept, all heavenly love will depart from you, and therewith 
 internal wisdom ; and you will be banished.' 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 conjugial partner alone, 
 so far he becomes celestial and internal, and that so far as any 
 one does not love his married partner alone, so far he becomes 
 natural and external ; and in this case he loves only himself and 
 the images of his own mind, and is doating and foolish. From 
 these considerations, all of us in this heaven live married to one 
 wife ; and this being the case, all the borders of our heaven are 
 guarded against polygamists, adulterers, and whoremongers ; if 
 polygamists invade us, they are cast out into the darkness of the 
 north; if adulterers, they are cast out into fires of the west; 
 and if whoremongers, they are cast out into the delusive lights 
 of the south." On hearing this, I asked, " What he meant by 
 the darkness of the north, the fires of the west, and the delusive 
 lights of the south ?" He answered, "The darkness of the north 
 is dulness of mind and ignorance of truths ; the fires of the west 
 are the loves of evil ; and the delusive lights of the south are the 
 falsifications of truth, which are spiritual whoredoms." After 
 this, he said, " Follow me to our repository of curiosities :" so 
 we followed him, and he shewed us the writings of the most 
 ancient people, which were on the tables of wood and stone, and 
 afterwards on smooth blocks of wood ; the writings of the second 
 age were on sheets of parchment ; of these he brought me a 
 
 T7 
 
77, 78 CONJUGIAL LO^E 
 
 sheet, on which were copied the rules of the people of the first 
 age from their tables of stone, among which also was the precept 
 concerning marriages. Having seen these and other ancient 
 curiosities, the angel said, " It is now time for lis to take oni 
 leave; and immediately our host went into the garden, and 
 plucked some twigs off a tree, and bound them into a little 
 bunch, and gave them to us, saying, " These twigs are from a 
 tree, which is native of or peculiar to our heaven, and whose 
 juice has a balsamic fragrance." We brought the bunch down 
 with us, and descended by the eastern way, which was not 
 guarded ; and lo ! the twigs were changed into shining brass, 
 and the upper ends of them into gold, as a sign that we had been 
 with tlie people of the third age, which is named from copper 
 or brass. 
 
 78. The fourth memorable relation. After two days the 
 angel again addressed me, saying, " Let us complete the period of 
 the ages ; the last still remains, which is named from iron. The 
 people of this age dwell in the north on the side of the west, in the 
 inner parts or breadth-ways : they are all from the old inhabitants 
 of Asia, who were in possessioii of the ancient Word, and thence 
 derived their worship ; consequently they were before the time 
 of our Lord's coming into the world. This is evident from the 
 writings of the ancients, in w^hich those times are so named. 
 These same periods are meant by the statue seen by Kebnchad- 
 nezzar, 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 of clay, Dan. ii. 32, 33." These particulars the angel 
 related to me in the way, which was contracted and anticipated 
 by changes of state induced in our minds according to the genius 
 or disposition of the inhabitants whom we passed ;ibr spaces and 
 consequent distances in the spiritual world are appearances 
 according to the state of their minds. When we raised our 
 oyes, lo ! we were in a forest consisting of beeches, chestnut- 
 trees and oaks ; and on looking around us, there appeared bears 
 to the left, and leopards to the right : and wlien 1 wondered at 
 this, the angel said, " They are neither bears nor leopards, but 
 men, who guard these inhabitants of the north ; by their nostrils 
 they have a scent of the sphere of life of those who pass by, and 
 they rush violently on all who are spiritual, because the inhabi- 
 tants are natural. Those who only read the Word, and imbibe 
 thence nothing of doctrine, appear at a distance like bears ; and 
 those who confirm false principles thence derived, appear like 
 leopards." On seeing us, they turned away, and we proceeded. 
 Beyond the forest there appeared thickets, and afterwards fields 
 of grass divided into areas, bordered with box : this was suc- 
 ceeded by a declivity which led to a valley, wherein were several 
 cities. We passed some of them, and entered mto one of a 
 considerable size : its streets were irre<ijnlar, and so were the 
 78 
 
AND ITS CHASTE DELIGHTS. 78 
 
 houses, wliich were built of brick, with beams between, aud 
 plastered. In the places of public resort were consecrated build- 
 ings of hewn lime-stone ; the under-structure of which was below 
 the ground, and the super-structure above. We went down into 
 one of them by three steps, and saw on the walls idols of various 
 forms, and a crowd on their knees paying adoration to them : in 
 the middle of the building was a company, above whom might 
 be seen the head of the tutelary god of that city. 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 represen- 
 tative of spiritual truths and moral virtues ; and when the science 
 of correspondence was forgotten and extinct, they first became 
 objects of worship, and afterwards were adored as deities : hence 
 came idolatry." When we were come out of the consecrated 
 building, we made our observations on the men and their dress. 
 Their faces were like steel, of a grayish color, and they were 
 dressed like comedians, with napkins about their loins hanging 
 from a tunic buttoned close at the breast; and on their heads 
 they wore curled caps like sailors. But the angel said, " Enough 
 of this; let us seek some instruction concerning the marriages 
 of the people of this age." We then entered into the house of 
 one of the grandees, who w^ore on his head a high cap. He 
 received us kindly, and said, "Come in and let us converse 
 together." We entered into the vestibule, and there seated 
 ourselves ; and I asked him about the marriages of his city and 
 country. He said, " We do not here live with one wife, but 
 some with two or three, and some with more, because we are 
 delighted with variety, obedience, and honor, as marks of dignity ; 
 and these we receive from our wives according to their number. 
 With one wife there would be no delight arising from variety ; 
 but disgust from sameness : neither would there be any flattering 
 courteousness arising from obedience, but a troublesome dis- 
 quietude from equality ; neither would there be any satisfaction 
 arising from dominion and the honor thence derived, but vexa- 
 tion from wrangling about superiority. And what is a woman ? 
 Is she not born subject to man's will ; to serve, and not to 
 domineer? Wherefore in this place every husband in his own 
 house enjoys as it were royal dignity ; and as this is suited to 
 our love, it constitutes also the blessedness of our life." But I 
 asked, "In such case, what becomes of conjugial love, which 
 fi'om two souls makes one, and joins minds together, and renders 
 a man (Jiofno) blessed ? This love cannot be divided ; for if it be 
 it becomes a heat which effervesces and passes away." To this 
 he replied, " I do not understand what you say ; what else 
 rendeis a man (/^ottvo) blessed, but the emulation of wives 
 contending for the honor of the first place in the husband's 
 favor?" As he said this, a man entered into the women's 
 apartment and opened the two doors : whence there issued a 
 
 79 
 
78, 79 CONJUGIAL LOVE 
 
 libidinous effliivinm, which had a stench like mire ^ this arose 
 from polygamical love, which is connubial, and at the same 
 time adnlterous ; so I rose and shut the doors. Afterwai'ds 1 
 said, " How can you subsist upon this earth, when you are void 
 of any love truly conjugial, and also when you worship idols?*' 
 He replied, "As to connubial love, we are so jealous of our 
 wives, tbat we do not suffer any one to enter further within our 
 houses than the vestibule ; and wliere there is jealousy, there 
 must al-50 be love. In respect to idols, we do not worship them ; 
 but we are not able to think of the God of the universe, except 
 by means of such forms presented to our eyes ; for we cannot 
 elevate our thoughts above the sensual things of the body, nor 
 think of God above the objects of bodily vision." I then asked 
 him again, " Are not your idols of different forms? How then 
 can they excite the idea of one God?" He replied, "This is a 
 mystery to us ; somewhat of the worship of God lies concealed 
 in each form." I then said, " You are merely sensual corporeal 
 spirits; you have neither the love of God nor the love of a 
 married partner grounded in any spiritual principle ; and these 
 loves together form a man (Jiomd)^ and from sensual make him 
 celestial." As I said this, there appeared through the gate as it 
 were lightning: and on my asking what it meant, he said, 
 " Such liglitning is a sign to us that there will come the ancient 
 one from the east, who teaches us concerning God, that He is 
 one, the 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 also together form his worship. This ancient one is 
 our angel, whom we revere and obey. He comes to us, and 
 raises us, when we are falling into obscure worship of God from 
 mere fancies respecting images." On hearing this, we left the 
 house and went out of the city ; and in the way, from what we 
 had seen in the heavens, we drew some conclusions respecting 
 the circuit and the progression of conjugial love; of the circuit 
 that it had passed from the east to the south, from the south to 
 the west, and from the west to the north ; and of the progression, 
 that it had decreased according to its circulation, namely, that 
 in the east it was celestial, in the south spiritual, in the west 
 natural, and in the north sensual ; and also that it had decreased 
 in a sirnihir degree with the love and the worship of God : from 
 which considerations we further concluded, that this love in the 
 first age was like gold, in the second like silver, in the third like 
 brass, and in the fourth like iron, and that at length it ceased. 
 On this occasion the angel, my guide and companion, said, 
 " Nevertheless I entertain a hope that this love will be revived 
 by the God of heaven, who is the Lord, because it is capable ol 
 being so revived." 
 
 79. The fifth memorable eelation. The angel that had 
 80 
 
AiND ITS CHASTE DELIGHTS. 79 
 
 been my guide and companion to the ancients who had lived in 
 the four ages, the golden, the silver, the copper, and the iron, 
 again presented himself to me, and said, " Are you desirous of 
 seeing the age which succeeded those ancient ones, and to know 
 what its quality formerly was, and still is ? Follow me, and you 
 shall see. They are those concerning whom Daniel thus pro- 
 phesied : 'A kingdom shall arise after those four in which iron 
 shall be mixed with 'iniry clay : they shall Tningle themselves to- 
 gether hy the seed of num : hut they shall not cohere one with the 
 other ^ as iron is not mixed with clay^ Dan. ii. 41 — 43 :' " and he 
 said, " By the seed of man, whereby iron shall be mixed with 
 clay, and still they shall not cohere, is meant the truth of the 
 Word falsified." After he had said this, I followed him, and in 
 the way, he related to me these particulars. " They dwell in the 
 borders between the south and the west, but at a great distance 
 beyond those who lived in the four former ages, and also at a 
 greater depth." "We then proceeded through the south to the 
 region bordering on the west, and passed though a formidable 
 forest ; for in it there were lakes, out of which crocodiles raised 
 their heads, and opened at us their wide jaws beset with teeth ; 
 and between the hikes were terrible dogs, some of which were 
 three-headed like Cerberus, some two-headed, all looking at us 
 as we passed with a horrible hungry snarl and tierce eyes. We 
 entered the western tract of this region, and saw dragons and 
 leopards, such as are described in the Revelation, chap. xii. 3; 
 chap. xiii. 2. Then the angel said to me, " All these wild beasts 
 which you have seen, are not wild beasts but correspondences, 
 and thereby i-epresentative forms of the lusts of the inhabitants 
 whom we shall visit. The lusts themselves are represented by 
 those liorrible dogs; their deceit and cunning by crocodiles ; their 
 falsities and depraved inclinations to the things which relate 
 to worship, by dragons and leopards : nevertheless the inhabi- 
 tants represented do not live close behind the forest, but behind 
 a great wilderness which lies intermediate, that they may be 
 fully withheld and separated from the inhabitants of the fore- 
 going ages, being of an entirely different genius and quality 
 from them : they have indeed heads above their breasts, and 
 breasts above their loins, and loins above their feet, like the 
 primeval men ; but in their heads there is not anything of gold, 
 nor in their l>reasts any thing of silver, nor in their loins any 
 thing of brass, no, nor in their feet any thing of pure iron ; 
 but in tlieir lieads is iron mixed with clay, in their breasts is 
 each mixed with brass, in their loins is also each mixed with 
 silver, and in their feet is each mixed with gold : by this inver- 
 sion they i\\\t cii'i Licd from men {homines) into graven images of 
 men, in whiv-h inu,.r'ily nothing coheres ; for what was highest, 
 is made lowc l .. i- what was the head is become the heel, and 
 
 a 81 
 
79 CONJUGIAL LOVE 
 
 Vice versa. They appear to us from heaven like stage-players, 
 who lie upon their elbows with the body inverted, and put 
 themselves in a walking motion ; or like beasts, which lie on 
 their backs, and lift the feet upwards, and from the head, which 
 they plunge in the earth, look towards heaven." "We passed 
 through the forest, and entered the wilderness, which was not 
 less terrible : it consisted of heaps of stones, and ditches between 
 them, out of which crept hydras and vipers, and there flew forth 
 venomous flying serpents. This whole wilderness was on a con- 
 tinual declivity : we descended by a long steep descent, and at 
 length came into the valley inhabited by the people of that 
 region and age. There were here and there cottages, which 
 appeared at length to meet, and to be joined together in the 
 form of a city : this we entered, and lo ! the houses were built 
 of the scorched branches of trees, cemented together with mud, 
 and covered with black slates. The streets were irregular ; all of 
 them at the entrance narrow, but wider as they extended, and at 
 the end spacious, where there were places of public resort : hence 
 there were as man 3^ places of public resort as there were streets. 
 As we entered the city, it became dark, because the sky did not 
 appear ; we therefore looked up and light was given us, and we 
 saw : and then I asked those we met, " Are you able to see, 
 because the sky does not appear above you ?" They replied, 
 " What a question is this I we see clearly ; we walk in full light." 
 On hearing this, the angel said to me, " Darkness to them is 
 light, and light darkness, as is the case with birds of night ; foi 
 they look downwards and not upwards." We entered into some 
 of the cottages, and saw in each a man with his woman, and we 
 asked them, " Do all live here in their respective houses with one 
 wife only?" And they replied with a hissing, "What do you 
 mean by one wife only ? Why do not you ask, whether we live 
 with one harlot? What is a wife but a harlot? By our laws 
 it is not allowable to commit fornication with more than one 
 woman ; but still we do not hold it dishonorable or unbecoming 
 to do so with more ; yet out of our own houses we glory in this 
 one among another: thus we rejoice in the license we take, and 
 the pleasure attending it, 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 whole world about us ? What is 
 life with one woman only, but captivity and imprisonment 1 We 
 however in this place have broken the bolt of this prison, and 
 have rescued ourselves from slavery, and made ourselves free ; 
 and who is angry with a prisoner for asserting his freedom when 
 it is in his power?" to this we feplied, ''You speak, friend, as 
 if without any sense of religion. What rational person does not 
 know that adulteries are profane and infernal, and that marriages 
 are holy and heavenly. Do not adulteries take place with devils 
 82 
 
AND ITS CHASTP: DELIGHTS. 79 
 
 in hell, and marriages with angels in heaven ? Did you never 
 read the sixth* commandment of the decalogue ? and in Paul, 
 that adulterers can bj no means enter heaven !" Hereupon our 
 host laughed heartily, and regarded me as a simpleton, and 
 almost as out of my senses. But just then there came running 
 a messenger from the chief of the city, and said, " Bring the 
 two strangers into the town-hall ; and if they refuse to come, 
 drag them there : we have seen them in a shade of light ; they 
 have entered privately ; they are spies." Hereupon the angel 
 said to me, " The reason why we were seen in a shade, is, be- 
 cause the light of heaven in which we have been, is to them a 
 shade, and the shade of hell is to them light; and this is because 
 they regard nothing as sin, not even adultery : hence tliey see 
 what is false altogether as what is true ; and what is false is lucid 
 in hell before satans, and what is true darkens their eyes like the 
 shade of night." We said to the messenger, "We will not be 
 pressed, still less will we be dragged into the town-hall ; but we 
 will go with you of our own accord." So we went : and lo ! 
 there was a great crowd assembled, out of which came some 
 lawyers, and whispered to us, saying, " Take heed to yourselves 
 how you speak any thing against religion, the form of our govern- 
 ment, and good manners:" and we replied, "We will not speak 
 against them, but for them and from them." Then we asked, 
 " What are your religious notions respecting marriages ?" At 
 this the crowd murmured, and said, " What have you to do here 
 with marriages? Marriages are marriages." Again we asked, 
 " What are your religious notions respecting whoredoms ?" At 
 this also they murmured, saying, " What have you to do here 
 with whoredoms ? Whoredoms are whoredoms : let him that is 
 guiltless cast the first stone." And we asked thirdly, " Does 
 your religion teach that marriages are holy and heavenly, and 
 that adulteries are profane and infernal?" Hereupon several 
 in the crowd laughed aloud, jested, and bantered, saying, 
 " Inquire of our priests, and not of us, as to what concerns 
 religion. We acquiesce entirely in what they declare ; because 
 no point of religion is an object of decision in the understand- 
 ing. Have you never heard that the understanding is without 
 any sense or discernment in mysteries, which constitute the 
 whole of religion? And what have actions to do with religion? 
 Is not the soul made blessed by the muttering of words from a 
 devout heart concerning expiation, satisfaction, and imputation, 
 and not by works ?" But at this instant there came some of 
 the wise ones of the city, so called, and said, "Retire hence ;'' 
 the crowd grows angry ; a storm is gathering : let us talk in 
 private on this subject ; there is a retired walk behind the town- 
 hall : come with us there." We followed them ; and they asked 
 
 * According to the division of the commai iments adopted by the Church of Ei gland, it U Um 
 scner/dk that is here referred ^o. 
 
 83 
 
79 CONJUGIAL LOYE 
 
 US whence we camey and what was onr business there f^ And 
 we said, '' to be instructed concerning marriages, whether they 
 are holy with you, as they were with the ancients who lived in 
 the goldeuy silver, and copper ages ; or whether they are not 
 holy." And they replied, " What do you mean by holiness 2 
 Are not mamages works of the flesh and of the night ?" And 
 we answered, " Are thej^ not al&o works of the spirit? and what 
 the flesh does from the spirit, is not that spiritual ? and all that 
 the spirit does, it does from the marriage of good and truth. 
 Is not this marriage spiritual, which enters the natural marriage 
 of husband and wife ?" To this the wise ones, so called, made 
 answer, " There is too much subtlety and sublimity in what you 
 say on this subject ; you ascend far above rational principles to 
 spiritual ; and who, beginning at such an elevation, can descend 
 tnence, and thus form any decision ?" To this the}' added with 
 a smile of ridicule, " Perhaps you have the wings of an eagle, 
 and can fly in the highest region of heaven, and make these dis- 
 coveries : this we cannot do." We then asked them to tell us, 
 from the altitude or region in which the winged ideas of their 
 minds fly, whether they knew, or were able to know, that the 
 love of one man with one wife is conjngial love, into which are 
 collected all the beatitudes, satisfactions, delights, pleasantnesses, 
 and pleasures of heaven; and that this love is from the Lord 
 according to the reception of good and truth from him; thus 
 according to the state of the church ?" On hearing this, they 
 turned away, and said, " These men are out of their senses ; they 
 enter the ether with their judgement, and scatter about vain con- 
 jectures like nuts and almonds." After this they turned to us, 
 saying, "We will give a direct answer to yourw^indy conjectures 
 and dreams ;" and they said, " What has conjugial love in com- 
 mon with religion and inspiration from God ? Is not this love with 
 every one according to the state of his potency? Is it not the 
 same with those who are out of the church as with those who are 
 in it, with Gentiles as with Christians, yea, with the impious as 
 with the pious? Has not every one the strength of this love 
 either hereditarily, or from bodily health, or from temperance of 
 life, or from warmth of climate ? By medicines also it may be 
 'strengthened and stimulated. Is not the case similar with the 
 brute creation, especially with birds which unite in pairs ? More- 
 over, is not this love carnal I and what has a carnal principle 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 
 its effect with a harlot? Is not the lust similar, and the delight 
 similar? Wherefore it is injurious to deduce the origin of con- 
 jngial love from the holy things of the church." On hearing 
 this, we said to them, " You reason from the stimulus of las- 
 civiousness, and not from conjugial love ; you are altogether 
 ignorant what conjugial love is, because it is cold with you ; from 
 84 
 
AND ITS CHASTE DELIGHTS. 79, 80 
 
 what you liave said we are convinced 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 in Daniel, chap. ii. 43 ; for 
 you make conjugial love and adulterous love the same thing ; and 
 do these two cohere any more than iron and clay ? You are be- 
 lieved and calleyd wise, and yet you have not the smallest preten- 
 sions to that character." On hearing this, they were inflamed 
 with rage and made a loud cry, and called the crowd together to 
 cast us out ; but at that instant, by virtue of power given us by 
 the Lord, we stretched out our hands, and lo ! the flying serpents, 
 vipers, and hydras, and also the dragons from the wilderness, 
 presented themselves, and entered and flUed the city ; at which 
 the inhabitants being terrified fled away. The angel then said 
 to me, " Into this region new comers from the earth daily enter, 
 and the former inhabitants are by turns separated and cast down 
 into the gulphs of the west, which appear at a distance like lakes 
 of fire and brimstone. All in those gulphs are spiritual and 
 natural adulterers. 
 
 80. The sixth memorable relation. As the angel said 
 this, I looked to the western boundary, and lo ! there appeared as 
 it were lakes of tire and brimstone; and I asked him, why the 
 hells in that quarter had 'such an appearance ? He replied, 
 "They appear as lakes in consequence of the falsifications of 
 truth; because water in the spiritual sense signifies truth; and ihcro 
 is an appearance as it were of fire round about them, and in them, 
 in consequence of the love of evil, and as itwere of brimstone in 
 consequence of the love of what is false. Those three things, tliu 
 lake, the fire, and the brimstone, are appearances, because they 
 are correspondences of the evil loves of the inhabitants. All in 
 that quarter are shut up in eternal work-houses, where they labor 
 for food, for clothing, and for a bed to lie on ; and when they 
 do evil, they are grievously and miserably punished." I further 
 asked the angel, why he said that in that quarter are spiritual 
 and natural adulterers, and why he had not rather said, that 
 they were evil doers and impious? He replied, "Because all 
 those who make light of adulteries, that is, who commit them 
 from a confirmed persuasion that they are not sins, and thus 
 are in the purpose of committing them from a belief of their 
 being harmless, are in their hearts evil doers and impious ; for 
 the conjugial human principle ever goes hand in hand with reli- 
 gion ; and every step and movement made under the influence 
 of religion, and leading to it, is also a step and movement made 
 under the influence of the conjugial principle, and leading to it, 
 which is peculiar and proper to the Christian." On asking what 
 that conjugial principle was, he said, " It is the desire of living 
 with one wife ; and every Christian has this desire according to 
 his religion." I was afterwards grieved in spirit to think that 
 marriages, which in the most ancient times had been most holy, 
 
 bo 
 
6J, 81 CONJUGIAl LOVE 
 
 were so wretchedly clianged into adulteries. The angel said, 
 '' The case is the same at this day with religion ; for the Lord 
 says, ' In the consummMion of the age there will he the aboininor 
 tion of desolation foretold hy Daniel. And there will he greai 
 ajjiiction^ such as there has not heen fro7n the heginning of the 
 woi'ld^ Matt. xxiv. 15, 21. The abomination of desolation sig- 
 nifies the falsification and deprivation of all truth ; affliction sig- 
 nifies the state of the church infested by evils and falses ; and the 
 consummation of the age, concerning which those things are 
 spoken, signifies the last time or end of the church. The 
 end is now, because there does not remain a truth which is 
 not falsified ; and the falsification of truth is spiritual whore- 
 dom, which acts in unity with natural whoredom, because they 
 cohere." 
 
 81. As we were conversing and lamenting together on this 
 occasion, there suddenly appeared a beam of light, which, dart- 
 ing powerfully upon my eyes, caused me to look up ; and lo ! 
 the whole heaven above us appeared luminous ; and from the 
 east to the west in an extended series we heard a glorification : 
 and the angel said to me, " That is a glorification of the Lord on 
 account of his coming, and is made by the angels of the eastern 
 and western heavens." From the northern and southern heavens 
 nothing was heard but a soft and pleasing murmur. As the 
 angel understood everything, he told me first, that glorifications 
 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, the essential divine truth therein ; 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 miry clay ; they shall mingle themselves together hy 
 the seed of man y hut they shall not cohere. Nevertheless in "those 
 days the God of the heavens shall cause a kingdom to arise^ which 
 shall not perish for ages. It shall hruise and consume those king- 
 doms ; hut itself shall stand for ages^ Dan. ii. 43, 41." After 
 this, 1 heard as it were the voice of singing, and further in the 
 east I saw a glittering of light more resplendent than the former ; 
 and I asked the angel what was the subject of their glorification? 
 He said, "These words in Daniel; ''I saw in the visions of the nighty 
 an^ lo I with the clouds of heaven there came as it were the Son 
 OF Man : and to him was given dominion and a kingdom; and all 
 'people arid nations shall worship him. His dominion is the do- 
 minion of an age^ which shall not pass away / and his kingdom 
 that which shall not perish^ Dan. vii. 13, 14. They are further 
 celebrating the Lord from these words in the Kevelation : ' To 
 Jesus Christ he glory and strength : hehold he cometh with clouds. 
 He is alpha and omega^ the heginning and the end^ the first and the 
 last y wlio is, 'who waSy and who is to come, the almighty. /, John^ 
 heard this from the Son of Man, out of the midst of the seven 
 86 
 
AND ITS CHASTE DELIGHTS. 81, 82 
 
 candlesticks^ Kev. i. 5 — 7,10 — 13; chap. xxii. 13; Matt. xxiv. 
 30, 31." I looked again into the eastern heaven : it was en- 
 lightened on the right side, and the light entered the southern 
 expanse. I heard a sweet sound ; and I asked the angel, what 
 was the subject of their glorification in that quarter respecting 
 the Lord ? He said, " These words in the Kevelation : ' I saw a 
 new heaven and a new earth; and I saio the holy city^ Nefw 
 Jerusalem^ coming down from God out of heaven^ jpre^ared as a 
 BRIDE ybr her husband : and the angel sjyake with 7ne^ and said, 
 Come, I will shew thee the bride, the lamb's wife : and he 
 carried, me away in the spirit to a great and high mountain, and 
 shewed me the holy city, Jerusalem-,^ Kev. xxi. 1, 2, 9, 10 : also 
 these words, ' I Jesus am the bright and morning star ; and 
 the spirit and the hide say, Come ; and he said, Even I come 
 QUICKLY ; Amen : even come. Lord Jesus," Eev. xxii. 16, 17, 20.' 
 After these and several other subjects of glorification, there was 
 heard a common glorification from the east to the west of hea- 
 ven, and also from the south to the north ; and I asked the 
 angel, "What now is the subject?" He said, "These words 
 from the prophets ; ''Let all flesh know that I, Jehovah, am thy 
 Saviour and thy Redeemer,' Isaiah xlix. 26. ' Thus saith 
 Jehovah, the King of Israel, and his Redeemer, Jp:hovah 
 Zebaoth, I atn the first and t/ve last, and beside me there is 
 no God,' Isaiali xliv. 6. ' It shall he said in that day, Lo ! this 
 IS OUR God, whom we have expected to deliver us ; this is Je- 
 hovah whom we have expected.' Isaiah xxv. 9. ' The voice 
 of hiin that crieth in the wilderness. Prepare a way for Jehovah. 
 Behold the Lord Jehovah conieth in strength. lie shall feed his 
 flock like a shepherd,' Isaiah xl. 3, 10, 11. ' U^ito us a child 
 is horn y unto us a son is given / whose name is Wonderful, Coun- 
 sellor, God, Hero, Father of Eternity, Prince of Peace,^ 
 Isaiah ix. 6. ' Behold the days will come, and I will raise up to 
 David a righteous branch, who shall reign a King : and this is his 
 name^ Jehovah our Righteousness,' Jeremiah xxiii. 5, 6 ; 
 chap, xxxiii. 15, 16. 'Jehovah Zebaoth is his name, and 
 THY Redeemer th^ holy one of Israel : the God of the whole 
 
 EARTH SHALL HE BE CALLED,' Isaiall Hv. 5. ' In THAT DAY 
 THERE SHALL BE ONE JeHOVAH, AND HIS NAME ONE,' Zech. xiv. 9." 
 
 On hearing and understanding these words, my heart exulted, 
 and I went home with joy ; and there I returned out of a state 
 of the spirit into a state of the body ; in which latter state 1 
 committed to writing what I had seen and heard : to which I 
 now add the following particular. That conjugial love, sucli 
 as it was with the ancients, will be revived again by the Lord 
 after his coming ; because this love is from the Lord alone, and 
 is the portion of those who from him, by means of the Word, 
 are made spiritual. 
 
 82. After this, a man from the northern quarter came run- 
 
 87 
 
82 CONJUGIAL LOVE 
 
 ning in great haste, and looked at me with a threatening conn- 
 tenance, and addressing me in a passionate tone of voice, said, 
 " Are you the man that wishes to seduce the world, under the 
 notion of re-establishing a new church, which you understand 
 by the New Jerusalem coming down out of heaven from Q-od ; 
 and teaching, that the Lord will endow with love truly conjugial 
 those who embrace the doctrines of that church ; the delights and 
 felicity of which love you exalt to the very heaven ? Is not this 
 a mere fiction ? and do you not hold it forth as a bait and entice- 
 ment to accede to your new opinions ? But tell me briefly, what 
 are the doctrinals of the New Church, and I will see whether they 
 agree or disagree." I replied, " The doctrines of the church, 
 which is meant by the New Jerusalem, are as follow : I. That 
 there is one God, in whom there is a divine trinity ; and that he 
 is the LoED Jesus Chkist. II. That a saving faith is to believe 
 on him. III. That evils are to be shunned, because they are 
 of the devil and from the devil. TV. That goods are to be 
 done, because they are of God and from God. Y. That these 
 are to be done by a man as from himself; but that it ought 
 to be believed, that they are done from the Lord with him 
 and by him." On hearing these doctrines, his fury for some 
 moments abated ; but after some deliberation he again looked 
 at me sternly, and said, " Are these 'Q.ve precepts the doctrines 
 of faith and charity of the New Church ?" I replied, " They 
 are." He then asked sharply, " How can you demonstrate the 
 FIRST, ' that there is one God in whom there is a divine trinity ; 
 and tliat he is the Lord Jesus Christ?" I said, "I demon- 
 strate it tlius : Is not God one and individual ? Is not there a 
 trinity ? If God be one and individual, is not he one person ? 
 If he be one person, is not the trinity in that person ? That 
 this God is the Lokd Jesus Christ, is evident from these con- 
 siderations, that he was conceived from God the Father, Luke 
 i. 34, 35 ; and thus tha* as to his soul he is God ; and hence, as 
 he himself saith, that the Father and himself are one, John x. 
 30; that he is in the Father, and the Father in him, John xix. 
 10, 11 ; that he that seeth him and knoweth him, seeth and 
 knoweth the Father, John xiv. 7, 9 ; that no one seeth and 
 knoweth the Father, except he that is in the bosom of the Fa- 
 ther, John i. 18 ; that all things of the Father are his, John iii. 
 35 ; chap. xvi. 15 ;• that he is the Way, the Truth, and the Life ; 
 and that no one cometh to the Father but by him, John xiv. 6 ; 
 thus of or from him, because the Father is in him ; and, accord- 
 ing 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 xvii. 2 ; and that he hath all power in heaven and in 
 earth, Matt, xxviii. 18 : from which declarations it follows, that 
 he is God of heaven and earth." He afterwards asked how I 
 proved the second, " that a saving faith is to believe on him ?" 
 88 
 
AND US CHASTE DELIGHTS. 82, 83 
 
 1 said, " By these words of the Lord, " This is the will of the Fa- 
 ther, that every one that believeth on the Son should have 
 eternal life, John vi. 40.' ' God so loved the world, that he gave 
 his only-begotten Son, that every one that believeth on Him 
 should not perish, but should have eternal life,' Johniii. 15, 16. 
 He that believeth on the Son, hath eternal life ; but he that 
 believeth not the Son will not see life ; but the wrath of God 
 abideth on him,' John iii. 36." He afterwards said, " Demon- 
 strate also the third, and the next two doctrines :" I replied, 
 " What need is there to demonstrate ' that evils ought to be 
 shunned, because they are of the devil and from the devil ; and 
 tliat goods ought to be done, because they are of God and from 
 God ;' also ' that the latter are to be done by a man as from him- 
 self; but that he ought to believe that they are from the Lord 
 with him and by him ?" That these three doctrines are true, is 
 confirmed by the whole Sacred Scripture from beginning to end ; 
 for what else is therein principally insisted on, but to shun evils 
 and do goods, and believe on the Lord God ? Moreover, with- 
 out these three doctrines there can be no religion : for does not 
 religion relate to life ? and what is life but to shun evils and do 
 goods ? and how can a man do the latter and shun the former but 
 as from himself? Therefore if you remove these doctrines from 
 the church, you remove from it the Sacred Scripture, and also 
 religion ; and these being removed, the church is no longer a 
 church." The man on hearing this retired, and mused on what 
 he had heard ; but still he departed in indignation. 
 
 ON THE ORIGIN OF CONJUGIAL LOVE AS GROUNDED IN THE 
 MARRIAGE 0' GOOD AND TRUTH. 
 
 83. There are both internal and external origins of conjugial 
 love, and several of each ; nevertheless there is but one inmost 
 or universal origin of all. That this origin is the marriage of 
 good and truth, shall be demonstrated in what now follows. 
 Tlie reason why no one heretofore has deduced the origin of that 
 love from this ground, is, because it has never yet been discovered 
 that there is any union between good and truth ; and the reason 
 why this discovery has not been made, is, because good does not 
 appear in the light of the understanding, as truth does, and hence 
 tlie knowledge of it conceals itself and evades every inquiry : and 
 as from this circumstance good is as it were unknown, it was 
 impossible for any one to conjecture that any marriage subsisted 
 between it and truth : yea, before the rational natural sight, 
 good appears so different from truth, that no conjunction between 
 them can be supposed. That this is the case, may be seen from 
 
83, 84 CONJUGIAL LOVE 
 
 common discourse whenever they are mentioned ; as when it is 
 said, *'This is good," truth is not at all thought of; and when 
 it is said, ''This is true," neither is good at all thought of; 
 therefore at this day it is believed by many, that truth is one 
 thing and good another ; and by many also, that a man is intel- 
 ligent and wise, and thereby a man {homo), according to the 
 truths which he thinks, speaks, writes, and believes, and not at 
 the same time according to goods. That nevertheless there is 
 no good without truth, nor any truth without good, consequently 
 that there is an eternal marriage between them ; also that this 
 marriage is the origin of conjugial love, shall now be shewn and 
 explained in the following order : I. Good and truth are the 
 universals of creation, and thence are in all created things i hut 
 they are in created subjects according to the form, of each. II. 
 There is neither solitary good nor solitary truth, hut in all cases 
 they are conjoined. III. There is the truth of good, and from 
 this the good of truthj or truth grounded in good, and good 
 grounded in that truth: and in those tiuo principles is implanted 
 from> creation an inclination to join themselves together into a one, 
 lY. In the subjects of the animal kingdom, the truth of good, or 
 truth grounded in good, is male {or masculine) ; and the good of 
 that tricth, or good grounded in that truth, is female {or femi- 
 nine), y. From the influx of the marriage of good and truth 
 from the Lord, the love of the sex and conjugial love are derived. 
 YI. The love of the sex belongs to the external or natural man, 
 and hence it is common to every animal. YII. But conjugial 
 love belongs to the internal or spiritual man / and hence this love 
 is peculiar to man. YIII. With man conjugial love is in the 
 love of the sex^ as a gem, in its matrix. IX. The love of the sex 
 with man is not the origin of conjugial love, but its first rudiment^ 
 thus it is like an external natural principle, in which an internal 
 spiritual principle is implanted. X. During the implantation of 
 conjugial love, the love of the sex inverts itself and becomes the 
 chaste love of the sex. XI. The male and the female were created 
 to be the essential form of the marriage of good and truth. XII. 
 They are that form in their inmost principles, and thence in 
 what is derived from those principles, in proportion as the in- 
 teriors of their minds are opened. We will now proceed to 
 the explanation. 
 
 84. 1. Good and truth ake the universals of creation, 
 and thence are in all created things ; but they are in 
 
 CREATED SUBJECTS ACCORDING TO THE FORM OF EACH. The rca- 
 
 son why good and truth are the universals of creation, is, because 
 these two are in the Lord God the Creator ; yea, they are him- 
 self; for he is essential divine fgood and essential divine truth. 
 But this enters more clearly into the perception of the under- 
 standing, and thereby into the ideas of thought, if instead of 
 good we say love, and instead of truth we say wisdom ; conse* 
 90 
 
AND ITS CHASTE DELIGHTS. 84 86 
 
 qiiently that in the Lord God the Creator there are divine love 
 and divine wisdom, and that tliey are himself; that is, that he 
 is essential love and essential wisdom ; for those two are the same 
 as good and truth. The reason of this is, because good has rela- 
 tion to love, and truth to wisdom ; for love consists of goods, 
 and wisdom truths. As the two latter and the two former are one 
 and the same, in the following pages we shall sometimes speak 
 of the latter and sometimes of the former, while by both the 
 same is understood. This preliminary observation is here made, 
 lest different meanings should be attached to the expressions 
 when they occur in the following pages. 
 
 85. Since therefore the Lord God the Creator is essential 
 love and essential wisdom, and from him was created the uni- 
 verse, which thence is as a work proceeding from him, it must 
 needs be, that in all created things there is somewhat of good 
 and of truth from him ; for whatever is done and proceeds from 
 any one, derives from him a certain similarity to him. That this is 
 the case, reason also may see from the order in which all things 
 in the universe were created ; which order is, that one exists for 
 the sake of another, and that thence one depends upon another, 
 like the links of a chain : for all things are for the sake of the 
 human race, that from it the angelic heaven may exist, through 
 which creation returns to the Creator himself, in whom it ori- 
 ginated : hence there is a conjunction of the created universe 
 with its Creator, and by conjunction everlasting conservation. 
 Hence it is that good and truth are called the universals of crea- 
 tion. That this is the case, is manifested to every one who takes a 
 rational view of the subject : he sees in every created thing some- 
 thing which relates to good, and something which relates to 
 truth. 
 
 86. The reason why good and truth in created subjects are 
 according to the form of each, is, because every subject receives 
 influx according to its form. The conservation of the whole con- 
 sists in the perpetual influx of divine good and divine truth into 
 forms created from those principles ; for thereby subsistence or 
 conservation is perpetual existence or creation. That every sub- 
 ject receives influx according to its form, may be illustrated vari- 
 ously ; as by the influx of heat and light from the sun into vege- 
 tables of every kind ; each of which receives influx according to 
 its form ; thus every tree and shrub according to its form, every 
 herb and every blade of grass according to its form : the influx 
 is alike into all ; but the reception, which is according to the 
 form, causes every species to continue a peculiar species. The 
 same thing may also be illustrated by the influx into animals of 
 every kind according to the form of each. That the influx is 
 according to the form of every particular thing, may also be seen 
 by the most unlettered person, if he attends to the various instru- 
 ments of sound, as pipes, flutes, trumpets, horns, and organs 
 
 91 
 
86, 87 CONJUGIAL LOVE 
 
 which give forth a sound from being blcwn alike, or from a like 
 influx of air, according to their respective forms. 
 
 87. II. There is neither solitary good nor solitary 
 
 TRUTH, BUT IN ALL CASES THEY ARE CONJOINED. Whoever is 
 
 desirous from any of the senses to acquire an idea respecting 
 good, cannot possibly find it without the addition of something 
 which exhibits and manifests it : good without this is a nameless 
 entity ; and this something, by which it is exhibited and mani- 
 fested, has relation to truth. Pronounce the term good only, and 
 say nothing at the same time of this or that thing with which it 
 is conjoined; or define it abstractedly, or without the addition 
 of anything connected with it ; and you will see that it is a mere 
 nothing, and that it becomes something with its addition ; and if 
 you examine the subject with discernment, you will perceive that 
 good, without some addition, is a term of no predication, and 
 thence of no relation, of no affection, and of no state ; in a word, 
 of no quality. The case is similar in regard to truth, if it be 
 pronounced and heard without what it is joined with : that what 
 it is joined with relates to good, may be seen by refined reason. 
 But since goods are innumerable, and each ascends to its greatest, 
 and descends to its least, as by the steps of a ladder, and also, 
 according to its progression and quality, varies its name, it is 
 difiicult for any but the wise to see the relation of good and truth 
 to their objects, and their conjunction in them. That neverthe- 
 less there is not any good without truth, nor any truth without 
 good, is manifest from common perception, provided it be first 
 acknowledged that every thing in the universe has relation to 
 good and truth ; as was shewn in the foregoing article, n. 84, 85. 
 That there is neither solitary good nor solitary truth, may be 
 illustrated and at the same time confirmed by various considera- 
 tions ; as by the following : that there is no essence without a 
 form, nor any form without an essence ; for good is an essence 
 or esse ; and truth is that by which the essence is formed and 
 the esse exists. Again in a man {homo) there are the will and 
 the understanding. Good is of the will, and truth is of the 
 understanding ; and the will alone does nothing but by the 
 understanding ; nor does the understanding alone do anything 
 but from the will. Again, in a man there are two fountains of 
 bodily life, the heart and the lungs. The heart cannot produce 
 any sensitive and moving life without the respiring lungs ; neither 
 can the lungs without the heart. The heart has relation to good, 
 and the respiration of the lungs to truth : there is also a corre- 
 spondence between them. The case is similar in all the things 
 of the mind and of the body belonging to him ; but we have not 
 leisure to produce further confirmations in this place ; therefore 
 the reader is referred to the Angelic Wisdom concerning the 
 Divine Providence, n. 3-— 16, where this subject is more fully 
 confirmed and explained in the following order: I. That the 
 92 
 
AND ITS CHASTE DELIGHTS. 87, 88 
 
 universe, with all its created subjects, is from tlie divine love by 
 the divine wisdom; or, what is the same thing, from the divine 
 good by the divine trnth. 11. That the divine good and the 
 divine truth proceed as a one from the Lord. III. That tliis 
 one, in a certain image, is in every created thing. Y. That good 
 is not good, only so far as it is united with truth ; and that truth 
 is not truth, only so far as it is united with good. YII. That 
 the Lord does not snffer that anything should be divided; where- 
 fore a man must either be in good and at the same time in truth, 
 or in evil and at the same time in falsehood : not to mention 
 several other considerations. 
 
 88. There is the truth of good, and from this the 
 GOOD OF truth; or truth grounded est good, and good 
 grounded in that truth; and in those two principles is 
 implanted from creation an inclination to join themselves 
 together into a one. It is necessary that some distinct idea 
 be acquired concerning these principles ; because on such idea 
 depends all knowledge respecting the essential origin of conjuginl 
 love : for, as will be seen presently, the truth of good, or truth 
 grounded on good, is male (or masculine), and the good of truth, 
 or good grounded in that truth, is female (or feminine) : but 
 this may be comprehended more distinctly, if instead of good 
 we speak of love, and instead of truth we speak of wisdom ; 
 which are one and the same, as may be seen above, n. 84. 
 Wisdom cannot exist with a man but by means of the love of 
 growing wise; if this love be taken away, it is altogether 
 impossible for him to become wise. Wisdom derived from this 
 love is meant by the truth of good, or by truth grounded in 
 good : but when a man has procured to himself wisdom from 
 that love, and loves it in himself, or himself for its sake, he 
 then forms a love which is the love of wisdom, and is meant 
 by the good of truth, or by good grounded in that truth. There 
 are therefore two loves belonging to a man, whereof one, which 
 is prior, is the love of growing 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 self-conceit, 
 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 should destroy him, and should be transferred to the woman, 
 for the effecting of conjugial love, which restores man to integrity, 
 will be confirmed in the following pages. Something respecting 
 those two loves, and the transfer of the latter to the woman, 
 may be seen above, n. 32, 33, and in the preliminary mkmora- 
 BLE relation, u. 20. If therefore instead of love is understood 
 good, and instead of wisdom truth, it is evident, from what has 
 been already said, that there exists the truth of good, or truth 
 grounded in good, and from this the good of truth, or good 
 grounded in that truth. 
 
 93 
 
89, 90 CONJUGIAL LOVE 
 
 89. The reason why in these two principles there is implanted 
 from creation an inclination to join themselves together into a 
 one, is because the one was formed from the other; wisdom 
 being formed from the love of growing wise, or truth being 
 formed from good ; and the love of wisdom being formed from 
 that wisdom, or the good of truth from that truth ; from wliicli 
 formation it may be seen, that there is a mutual inclination to 
 re-unite themselves, and to join themselves together into a one. 
 This effect takes place with men who are in genuine wisdom, 
 and with women who are in the love of that wisdom in tlie hus- 
 band ; thus with those who are in love truly conjugial. But con- 
 cerning the wisdom which ought to exist with the man, and which 
 should be loved by the wife, more will be said in what follows. 
 
 90. lY. In the subject of the animal kingdom the 
 
 TRUTH of good, OR TRUTH GROUNDED IN GOOD, IS MALE (OR 
 masculine) ; and the good of that truth, OR GOOD GROUNDED 
 
 IN THAT TRUTH, IS FEMALE (oR feminine). That from the 
 Lord, the Creator and Supporter of the universe, there flows a 
 perpetual union of love and wisdom, or a marriage of good and 
 truth, and that created subjects receive the influx, each according 
 to its form, was shewn above, n. 84 — 86 : but that the male 
 from this marriage, or from that union, receives the truth of 
 wisdom, and that the good of love from the Lord is conjoined 
 thereto according to reception, and that this reception takes 
 place in the intellect, and that hence the male is born to become 
 intellectual, reason, by its own light, may discover from various 
 particulars respecting him, especially from his afi^ection, applica- 
 tion, manners, and form. It is discoverable from his affection, 
 which is the aflfection of knowing, of understanding, and of 
 growing wise ; the afiection of knowing takes place in childhood, 
 the aff'ection of understanding in youth and in the entrance upon 
 manhood, and the afi'ection of growing wise takes place from the 
 entrance upon manhood even to old age ; from which it is evi- 
 dent, that his nature or peculiar temper is inclinable to form the 
 intellect ; consequently that he is born to become intellectual : 
 but as this cannot be effected except by means of love, therefore 
 the Lord adjoins love to him according to his reception ; that is, 
 according to his intention in desiring to grow wise. The same 
 is discoverable from his application, which is to such things as 
 respect the intellect, or in which the intellect is predominant ; 
 several of which relate to public offices and regard the public 
 good. The same is discoverable too from his manners, which 
 are all grounded in the intellect as a ruling principle ; in conse- 
 quence whereof the actions of his life, which are meant by 
 manners, are rational; and if not, still he is desirous they should 
 appear so ; masculine rationality is also discernible in every one 
 of his virtues. Lastly, the same is discoverable from his form, 
 which is different and totally distinct from the female form ; 
 94 
 
AND ITS CHASTE DELIGHTS. 90 92 
 
 on which subject see also what was said above, u. 33. Add to 
 this, that the principle of prolification is in him, which is de- 
 rived from the intellect alone ; for it is from truth grounded in 
 good in the intellect : that the principle of prolification is from 
 this source mav be seen in the following pages. 
 
 91. But that the female is born to be a subject of the will 
 {ut sit volunta7'ia\ yet a subject of the will as grounded in the 
 intellectual principle of the man, or what is the same, to be the 
 love of the man's wisdom, because she was formed through his 
 wisdom, (on which subject see above, n. 88, 89,) may also 
 appear from the female's afifection, application, manners, and 
 form. From her affection, which is the affection of loving 
 knowledge, intelligence, and wisdom ; nevertheless not in herselt 
 but in the man ; and thus of loving the man : for the man ('y^V) 
 cannot be loved merely on account of his form, in that he ap- 
 pears as a man {homd)^ but on account of the talent with which 
 he is gifted, which causes him to be a man. From her applica- 
 tion ; in that it is to such manual works as knitting, needle- 
 work, and the like, serving for ornament, both to decorate 
 herself and to exalt her beauty : and moreover from her applica- 
 tion to various domestic duties, which connect themselves with 
 the duties of men, which, as was said, relate to public offices. 
 They are led to these duties from an inclination to marriage, that 
 they may become wives, and thereby one with their husbands. 
 That the same is also discoverable from their manners and 
 FORM, needs no explanation. 
 
 92. Y. Feom the influx of the marriage of good and 
 
 TRUTH FROM THE LoRD, THE LOYE OF THE SEX AND CONJUGIAL 
 
 love are derived. That good and truth are the universals of 
 creation, and thence are in all created subjects ; and that they 
 are in created subjects according to the form of each ; and that 
 good and truth proceed from the Lord not as two but as one, 
 was shewn above, n. 84 — 87 : from these considerations it follows, 
 that the universal conjugial sphere proceeds from the Lord, 
 and pervades the universe from its primaries to its ultimates ; 
 thus from angels even to worms. The reason why such a sphere 
 of the marriage of good and ti'uth proceeds from the Lord, is, 
 because it is also the sphere of propagation, that is, of prolifica- 
 tion and fructification ; and this spliere is the same with the 
 divine providence relating to the preservation of the universe by 
 successive generations. Now since this universal sphere, wliicii 
 is that of the marriage of good and truth, flows into its subjects 
 according to the form of each, see n. 86, it follows that the 
 male receives it according to his form, thus in the intellect, 
 because he is in an intellectual form ; and that the female receives 
 it according to her form, thus in the will, because she is a form 
 of the will grounded in the intellect of the man ; and since that 
 
 95 
 
92 — 9f) CONJUGIAL LOVE 
 
 sphere is alsc the sphere of prolification, it follows that hence 
 is the love of the sex. 
 
 93. The reason why conjugial love also is from this same 
 source, is, because that sphere flows into the form of wisdom 
 with men, and also with angels ; for a man may increase in 
 wisdom to the end of his life in the world, and afterwards to 
 eternity in heaven ; and in proportion as he increases in wisdom, 
 his form is perfected ; and this form receives not the love ofthe 
 sex, but the love of one of the sex ; for with one of the sex it 
 may be united to the inmost principles in which heaven with its 
 felicities consists, and this union is conjugial love. 
 
 94. YI. The love of the sex belongs to the external 
 
 OK NATURAL MAN, AND HENCE IT IS COMMON TO EVERY ANIMAL. 
 
 Every man is born corporeal, and becomes more and more in- 
 teriorly natural, and in proportion as he loves intelligence he 
 becomes rational, and afterwards, if he loves wisdom, he becomes 
 spiritual. What the wisdom is by which a man becomes spiritual, 
 will be shewn in the following pages, n. 130. Now as a man 
 advances from knowledge into intelligence, 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 becomes more enamored of 
 truth, and more desirous of the good of life. If therefore he 
 halts at the threshold in the progression to wisdom, the form of 
 his natural mind remains ; and this receives the influx of the 
 universal sphere, which is that of the marriage of good and truth, 
 in the same manner as it is received by the inferior subjects of 
 the animal kingdom — beasts and birds ; and as these are merely 
 natural, the man in such case becomes like them, and thereby 
 loves tlie sex just as they do. This is what is meant by the as- 
 sertion, — the love of the sex belongs to the external or natural 
 man, and hence it is common to every animal. 
 
 95. VII. But conjugial love belongs to the internal 
 
 OR spiritual man ; AND HENCE THIS LOVE IS PECULIAR TO MAN. 
 
 The reason why conjugial love belongs to the internal or spiritual 
 man is, because in proportion as a man becomes more intelligent 
 and wise, in the same proportion he becomes more internal and 
 spiritual, and in the same proportion the form of liis mind is 
 more perfected ; and this form receives conjugial love : for there- 
 in it perceives and is sensible of a spiritual delight, which is 
 inwardly blessed, and a natural delight thence arising, which 
 derives its soul, life, and essence from the spiritual delight. 
 
 96. The reason why conjugial love is peculiar to man, is 
 because he only can become spiritual, he being capable of elevat- 
 ing his intellect above his natural loves, and from that state of 
 elevatiou of seeing them beneath him, and of judging of their 
 quality, and also of amending, correcting, and removing tbem 
 
 96 
 
AND ITS CHASTE DELIGHTS. 96 98 
 
 'No other animal can do tliis ; for the loves of other animals are 
 altogether united with their inborn knowledge ; on which ac 
 count this knowledge cannot be elevated into intelligence, and 
 still less into wisdom ; inconsequence of which every other ani- 
 mal is led by the love implanted in his knowledge, as a blind 
 person is led through the streets by a dog. This is the reason 
 why'conjugial love is peculiar to man ; it may also be called 
 native and near akia to him ; because man has the faculty of 
 growing wise, with which faculty this love is united. 
 
 97. YIII. With man conjugial love is in the love of the 
 SEX as a gem in its matkix. As this however is merely a com- 
 parison, we will explain it in the article which immediately fol- 
 lows : tins comparison also illustrates what was shewn just above, 
 n. 94, 95, — that the love of the sex belongs to the external 
 or natural man, and conjugial love to the internal or spiritual 
 man. 
 
 98. IX. The love of the sex with man is not the okigi» 
 
 OF CONJUGIAL LOVE, BUT ITS FIRST RUDIMENT; THUS IT IS LIKE 
 AN EXTERNAL NATURAL PRINCIPLE, IN WHICH AN INTERNAL SPI- 
 RITUAL PRINCIPLE IS IMPLANTED. The subject here treated of is 
 love truly conjugial, and not ordinary love, which also is called 
 conjugial, and which with some is merely the limited love of the 
 sex. Love truly conjugial exists only with those who desire 
 wisdom, and who consequently advance more and more into 
 wisdom. These the Lord foresees, and provides for them con- 
 jugial love ; which love indeed commences with them from the 
 love of the sex, or rather by it ; but still it does not originate in 
 it ; for it originates in proportion to the advancement in wisdom 
 and the dawning of the light thereof in man ; for wisdom and 
 that love are inseparable companions. The reason why conjugial 
 love commences by the love of the sex is, because before a suit- 
 able consort is found, the sex in general is loved and regarded 
 with a fond eye, and is treated with civility from a moral 
 ground : for a young man has to make his choice ; and while 
 this is determining, from an innate inclination to marriage with 
 one, which lies concealed in the interiors of his mind, his exter- 
 nal receives a gentle warmth. A further reason is, because de- 
 terminations to marriage are delayed from various causes even to 
 riper years, and in the meantime the beginning of that love is as 
 hist ; which with some actually goes astray into the love of the 
 sex; yet with them it is indulged no further than may be con- 
 ducive to health. This, however, is to be understood as spoken 
 of the male sex, because it has enticements which actually inflame 
 it; but not of the female sex. From these considerations it is 
 evident that the love of the sex is not the origin of love truly 
 conjugial ; but that it is its iirst rudiment in respect to titne, yet 
 not in respect to end ; for what is first in respect to end, is iirst 
 ia the mind and its intention, because it is regarded as primary ; 
 
 7 97 
 
98 — 101 CONJUGIAL LOVE 
 
 but to this first there is no approaching unless successively 
 through mediums, and these are not first in themselves, but only 
 conducive to what is first in itself. 
 
 99. X. During the implantation of conjugial love, 
 
 THE love of the SEX INVERTS ITSELF AND BECOMES THE 
 
 CHASTE LOVE OF THE SEX. It is Said that in this case the love 
 of the sex inverts itself; because vi^hile 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, or not above itself 
 but beneath, and thus as somewhat which it passes by and 
 leaves. The case herein is similar to that of a person climbing 
 from one office to another through a great variety, till he reaches 
 one which exceeds the rest in dignity ; when he looks back upon 
 the offices throngh which he had passed, as behind or beneath 
 him ; or as when a person intends a journey to the palace of some 
 king, after his arrival at his journey's end, he inverts his view in 
 regard to the objects which he had seen in the way. That in 
 this case the love of the sex remains and becomes chaste, and 
 yet, to those who are principled in love truly conjugial, is sweeter 
 than it was before, may be seen from the description given of it 
 by those in the spiritual world, in the two memorable relations, 
 n. 44, and 55. 
 
 100. XL The male and the female were created to 
 
 be the ESSENTIAL FORM OF THE MARRIAGE OF GOOD AND TRUTH. 
 
 The reason of this is, because the male was created to be the 
 understanding of truth, thus truth in form ; and the female was 
 created to be the will of good, thus good in form ; and there 
 is implanted in each, from their inmost principles, an inclination 
 to conjunction into a one, as may be seen above, n. 88 ; thus the 
 two make one form, which emulates the conjugial form of good 
 and truth. It is said to emulate it, because it is not the same, 
 but is like it; for the good which joins itself with the truth 
 belonging to the man, is from the Lord immediately ; whereas 
 the good of the wife, which joins itself with the truth belonging 
 to the man, is from the Lord mediately through the wife ; tliere- 
 fore there are two goods, the one internal, the other external, 
 which join themselves with the truth belonging to the husband, 
 and cause him to be constantly in the understanding of truth, 
 and thence in wisdom, by love truly conjugial : but on this sub- 
 ject more will be said in the following pages. 
 
 101. XII. Married partners are that form in their 
 
 INMOST PRINCIPLES, AND THENCE IN WHAT IS DERIVED FROM 
 THOSE PRINCIPLES, IN PROPORTION AS THE INTERIORS OF THEIR 
 
 MINDS ARE OPENED. There are three things of which every man 
 consists, and which follow in an orderly connection, — the soul, 
 the mind, and the body : his inmost is the soul, his middle is 
 the mind, and his nltimate is the body. Every thing which 
 flows from the Lord into a man, flows into his inmost principle, 
 98 
 
AND ITS CHASTE DELIGHIS. lOi — *103 
 
 whicli 18 the soul, ana descends thence into lii's mi^ldiG principio, 
 which is the mind, and throngh this into his ultimate principle, 
 which is the body. Such is the nature of the influx of the mar- 
 riage of good and truth from the Lord with man : it flows imme- 
 diately into his soul, and thence proceeds to the principles next 
 succeeding, and through these to the extreme or outermost : and 
 thus conjointly all the principles constitute conjugial love. From 
 an idea of this influx it is manifest, that two married partners are 
 the form of conjugial love in their inmost principles, and thence 
 in those derived from the inmost. 
 
 102. But the reason why married partners become that form 
 in proportion as the interiors of their minds are opened, is, be- 
 cause the mind is successively opened from infancy even to 
 extreme old age: for a man is born corporeal : and in proportion 
 as the mind is opened proximately above the body, he becomes 
 rational ; and in proportion as his rational principle is purified, 
 and as it were drained of the fallacies which flow in from the 
 bodily senses, and of the concupiscences which flow in from 
 the allurements of the flesh, in the same proportion it is opened ; 
 and this is afiiected solely by wisdom : and wnen the interiors of 
 the rational mind are open, the man becomes a form of wisdom ; 
 and this form is the receptacle of love truly conjugial. " The 
 wisdom which constitutes this form, and receives this love, is 
 rational, and at the same time moral, wisdom : rational wisdom 
 regards the truths and goods which appear inwardly in man, not 
 as its own, but as flowing in from the Lord; and moral wisdom 
 shuns evils and falses as leprosies, especially the evils of lascivi- 
 
 ousness, which contaminate its conjugial love." 
 
 ***** 4{- 
 
 103. To the above I shall add two memorable kelations : 
 the FIRST is this. One morning before sun-rise I was looking 
 towards the east in the spiritual world, and I saw four horsemen 
 as it were issuing from a cloud refulgent with the flame of the 
 d awing day. On their heads they had crested helmets, on 
 their arms as it were wings, and around their bodies light 
 orange-colored tunics; thus clad as for expedition, they rose 
 in their seats, and gave their horses the reins, which thus ran 
 as if they had had wings to their feet. I kept my eye fixed on 
 their course or flight, desiring to know wdiere they were going ; 
 and lo ! three of the horsemen took their direction towards three 
 difi*erent quarters, the south, the west, and the north ; and the 
 fourth in a short space of time halted in the east. Wondering 
 at all this, I looked up into heaven, and inquired where those 
 horsemen were going? I received for answer, "To the wise 
 men in the kingdoms of Europe, who with clear reasoning and 
 acute discernment discuss the subjects of their investigation, and 
 are distinguished above the rest for their genius, that they may 
 assemble together and explain the secret RESPEcnya the oriqin 
 
ID'S J 104 CONJUGIAL LOVE 
 
 Wp (^.OFJU^IAL' I 0^ E; • A.NI> RESPECTING ITS VIRTUE OR POTEKCT." 
 
 It \vki tlien said from heaven, "Wait awhile, and you will see 
 twenty-seven chariots ; thi*ee, in which are Spaniards ; tliree, in 
 which are Frenchmen; three, in which are Italians; three, in 
 which are Germans ; three, in which are Dutchmen or Holland- 
 ers ; three, in which are Englishmen ; three, in which are Swedes; 
 three, in which are Danes; and three, in which are Poles." In 
 about two hours I saw the chariots, drawn by horses of a pale- 
 red color, with remarkable trappings : they passed rapidly along 
 towards a spacious house in the confines of the east and south, 
 around which all alighted from their several chariots, and entered 
 in with much confidence. Then it was said to me, " Go, and do 
 you also enter, and you will hear." I went and entered : and on 
 examining the house within, I saw that it was square, the sides 
 looking to the four quarters : in each side there were three high 
 windows of crystalline glass, the frames of which were of olive- 
 wood ; on each side of the frames were projections from the walls, 
 like chambers vaulted above, in which there were tables. The 
 walls of these chambers were of cedar, the roof of the noble 
 almug wood, and the floor of poplar boards. Near the eastern 
 wall, where no windows were seen, there was set a table overlaid 
 wnth gold, on which was placed a turban set with precious 
 stones, which was to be given as a prize or reward to him who 
 should by investigation discover the secret about to be proposed. 
 While my attention was directed to the chamber projections like 
 closets near the windows, I saw five men in each from every 
 kingdom of Europe, who were prepared and waiting to know the 
 object for the exercise of their judgements. An angel then pre- 
 sented himself in the middle of the palace, andsaid, "The object 
 for the exercise of your judgements shall be respecting- the 
 
 ORIGIN OF CONJUGIAL LOVE, AND KliSPECTING ITS VIRTUE OR 
 
 POTENCY. Investigate this and decide upon it ; and write your 
 decision on a piece of paper, and put it into the silver urn which 
 you see placed near the golden table, and subscribe the initial 
 letter of the kingdom from which you come ; as F for Frejich, 
 B for Batavians or Hollanders, I for Italians, E for English, 
 P for Poles, G for German, H for Spaniards {JIisj)cmi), D for 
 Danes, S for Swedes." As he said this, the angel departed, 
 saying, " I will return." Then the five men, natives of the same 
 country, in each closet near the windows, took into consideration 
 the proposed subject, examined it attentively, and came to a de- 
 cision according to their respective talents and powers of judge- 
 ment, which they wrote on a piece of paper, and placed it in the 
 silver urn, having first subscribed the initial letter of tlieir king- 
 dom. This business being accomplished in about three hours, 
 the angel returned and drew the papers in order from the urn, 
 ;ind read them before the assembly. 
 
 104. From the first paper which he happened to lay hold 
 100 
 
AND ITS CHASTE DELIGHTS. 104 106 
 
 of, he read as follows ; ^* We five, natives of the same country, in 
 our closet have decreed that the origin of conjiigial love is from 
 the most ancient people in tlie golden age, and that it was de- 
 rived to them from the creation of Adam and his wife ; hence is 
 the origin of marriages, and witli marriages the origin of cout 
 jugial love. The virtue or potency of conjugial love we derive 
 from no other source than climate or situation in regard to the 
 sun, and the consequent heat of the country ; and w^e are con- 
 firmed in this sentiment, not by vain conjectures of reason, but 
 by evident proofs of experience, as by the case of the people who 
 live under the line, or the equinoctial, where the heat of the day 
 is intense, and by the case of those who live nearer to the line, 
 or more distant from it ; and also from the co-operation of the 
 sun's heat with the vital heat in the living creatures of the earth 
 and the fowls of heaven, in the time of spring during prolifica- 
 tion. Moreover, wliat is conjugial love but heat, which becomes 
 virtue or potency, if the heat supplied from the sun be added to 
 it?" To this decision was subscribed the letter H, the initial of 
 the kingdom from which they were. 
 
 105. After this he put his hand into the urn a second time, 
 and took out a paper from w^hich he read as follows : " We, 
 natives of the same country, in our lodge have agreed that the 
 origin of conjugial love is the same with the origin of marriages, 
 which were sanctioned by laws in order to restrain man's innate 
 concupiscences prompting him to adultery, which ruins the soul, 
 defiles the reason, pollutes the morals, and infects the body with 
 disease : for adultery is not human but bestial, not rational but 
 brutish, and thus not in any respect Christian but barbarous: 
 with a view to the condemnation of such adultery, marriages 
 originated, and at the same time conjugial love. The case is 
 the same with the virtue or potency of this love ; for it depends 
 on chastitj-, which consists in abstaining from the rovings of 
 whoredom : the reason is, because virtue or potency, with him 
 who loves his married partner alone, is confined to one, and is 
 thus collected and as it were concentrated ; and then it becomes 
 refined like a quintessence from which all defilement is sepa- 
 rated, which would otherwise be dispersed and cast away in 
 every direction. One of us five, who is a priest, has also added 
 predestination as a cause of that virtue or potency, saying, ' Are 
 not marriages predestinated? and this being the case, are not 
 the progeny thence issuing and the means conducive thereto, 
 predestinated also?' He insisted on adding this cause be- 
 cause he had sworn to it." To this decision was subscribed 
 the letter B. On hearing it, a certain spirit observed with a 
 smile, " How fair an apology is predestination for weakness or 
 impotence !" 
 
 106. Presently he drew from the urn a third paper, from 
 which he read as follows : " We, natives of the same countrv, 
 
 101 
 
106 — 108 CONJUGIAL LOVE 
 
 in our department have deliberated concerning the causes of the 
 origin of conjugial love, and have seen this to be the principal, 
 that it is the same with the origin of marriage, because con- 
 jugial love had no existence before marriage ; and the ground of 
 its existence is, that when any one is desperately in love with a 
 virgin, he desires in heart and soul to possess her as being lovely 
 above all things ; and as soon as she betroths herself to him he 
 regards her as another self. That this is the origin of conjugial 
 love, is clearly manifest from the fury of every man against his 
 rivals, and from the jealousy which takes place in case of viola- 
 tion. We afterwards considered the origin of the virtue or 
 potency of this love ; and the sentiments of three prevailed 
 against the other two, viz., that virtue or potency with a married 
 partner arises from some degree of licentiousness with the sex. 
 They affirmed that they knew from experience that the potency 
 of the love of the sex is greater than the potency of conjugial 
 love." To this decision was subscribed the letter I. On hear- 
 ing it, there was a cry from the table, "Bemove this paper 
 and take another out of the urn." 
 
 107. And instantly he drew out a fourth, from which he 
 read as follows : " We, natives of the same country, under our 
 window have come to this conclusion, that the origin of conjugial 
 love and of the love of the sex is the same, the former being de- 
 rived from the latter ; only that the love of the sex is unlimited, 
 indeterminate, loose, promiscuous, and roving; whereas conjugial 
 love is limited, determinate, fixed, regular, and constant; and 
 that this love therefore has been sanctioned and established by 
 the prudence of human wisdom as necessary to the existence of 
 every empire, kingdom, commonwealth, and even society ; for 
 without it men would wander like droves of cattle in fields and 
 forests, with harlots and ravished females, and would fly from 
 one habitation to another to avoid the bloody murders, violations, 
 and depredations, whereby the whole human race would be in 
 danger of being extirpated. This is our opinion concerning the 
 origin of conjugial love. But the virtue or potency of conjugial 
 love we deduce from an uninterrupted state of bodily health con- 
 tinuing from infancy to old age ; for the man who always retains 
 a sound constitution and enjoys a continual freedom from sick- 
 ness, feels his vigor unabated, while his fibres, nerves, muscles, 
 and sinews, are neither torpid, relaxed, nor feeble, but retain the 
 full strength of their powers ; farewell." To this decision was 
 subscribed the letter E. 
 
 108. Fifthly, he drew a paper out of the urn, from which 
 he read as follows : " We, natives of the same country, at our 
 table, from the rationality of our minds, have examined into the 
 origin of conjugial love and of its virtue or potency ; and from 
 all the considerations which have presented themselves, we have 
 seen and concluded upon no other origin of conjugial love than 
 
 102 
 
AND ITS CHASTE DELIGHTS. 108, 109 
 
 this; that every man, from incentives and consequent incitements 
 which are concealed in the interiors of his mind and body, after 
 indulging in various desires of his eyes, at length fixes his mind 
 and inclination on one of the female sex, until his passion is deter- 
 mined entirely to her : from this moment his warmth is enkindled 
 more and more, until at length it becomes a flame ; in this state 
 the inordinate love of the sex is banished, and conjugial love 
 takes its place. A youthful bridegroom under the influence of 
 this flame, knows no other than that the virtue or potency of 
 this love will never cease ; for he wants experience and therefore 
 knowledge respecting a state of the failure of his powers, and of 
 the coldness of love which then succeeds to delights : conjugial 
 love therefore has its origin in this first ardor before the nuptial 
 ceremony, and from the same source it derives its virtue or 
 potency ; but this virtue or potency changes its aspect after the 
 nuptial ceremony, and decreases and increases ; yet still it con- 
 tinues with regular changes, or with decrease and increase, even 
 to old age, by means of prudent moderation, and by restraining 
 the libidinous desires which burst forth from the lurking places 
 of the mind not yet thoroughly purified : for libidinous desire 
 precedes wisdom. This is our judgement concerning the origin 
 and continuance of conjugial virtue or potency." To this deci- 
 sion was subscribed the letter P. 
 
 109. Sixthly, he drew out a paper, from which he read as 
 follows: "We, natives of the same country, from the fellowship 
 subsisting among us, have attentively considered the causes of 
 the origin of conjugial love, and have agreed in assigning two; 
 one of which is the right education of children, and the other 
 the distinct possession of inheritances. We have assigned these 
 two, because they aim at and regard the same end, which is the 
 public good : and this end is obtained, because infants conceived 
 and born from conjugial love become proper and true children; 
 and these in consequence of the natural love of the parents, 
 exalted by the consideration of their oflspring being legitimate, 
 are educated to be heirs of all their parents' possessions both 
 spiritual and natural. That the public good is founded on a 
 right education of children and on a distinct possession of 
 inheritances, is obvious to reason. Of the love of the sex 
 and conjugial love, the latter appears as if it were one with 
 the former, but it is distinctly different ; neither is the one love 
 near to the other, but within it ; and what is within is more 
 excellent than what is without : and we have seen that conjugial 
 love from creation is within, and lies hid in the love of the sex, 
 just as an almond does in its shell ; therefore when conjugial love 
 comes out of its shell, which is the love of the sex, it glitters 
 before the angels like a gem, a beryl, and astroites. The reason 
 of this is, because on conjugial love is inscribed the safety of the 
 whole human race, which we conceive to be understood by the 
 
 103 
 
109 111 CONJCGIAL LOVE 
 
 pnblic orood. This is onr judgement respecting the origin of this 
 love. With respect to the origin of its virtue or potency, from a 
 consideration of itscanses, we have concluded it to he the deve- 
 lopment and separation of conjugial love from the love of the 
 sex, which is effected by wisdom on the man^s part, and by the 
 love of the man's wisdom on the part of the wife : for the love of 
 the sex is common to man and beast ; whereas conjugial love is 
 peculiar to men : therefore so far as conjugial love is developed 
 and separated from tlie love of the sex, so far a man is a man and 
 not a beast; and a man acquires virtue or potency from his love, 
 as a beast does from his." To this decision was snbscribedthe 
 letter G, 
 
 110. Seventhly, he drew out a paper from which he read as 
 follows : " We, natives of the same country, in the chamber nnder 
 the light of onr window, have fonnd our thoughts and thence 
 our judgements exhilarated by meditating on conjugial love; for 
 who is not exhilarated by this love, which, while, it prevails in the 
 mind, prevails also through the whole body? We judge of the 
 origin of this love from its delights ; for who in any case knows 
 or has known the trace of any love except from its delight and 
 pleasurableness ? The delights of conjugial love in their origins 
 are felt as beatitudes, satisfactions, and happinesses, in theii 
 derivations as pleasantnesses and pleasures, and in their nltimates 
 as superlative delights. The love of the sex therefore originates 
 when the interiors of the mind, and thence the interiors of the 
 body, are opened for the influx of those delights ; but conjugial 
 love originated at the time when, from entering into marriage 
 engagements, the primitive sphere of that love ideally promoted 
 those delights. The virtue or potency of this love arises from its 
 passing, with its inmost principles, from the mind into the body ; 
 for the mind, by derivation from the head, is in the body, while 
 it feels and acts, especially when it is delighted from this love : 
 hence we judge of the degrees of its potency and the regularity of 
 its alterations. Moreover w^e also deduce the virtue of potency 
 from the stock whence a man is descended: if tin's be noble on 
 the father's side, it becomes also by transmission noble with his 
 offspring. That such nobility is generated, inherited and de- 
 scends by transmission, is agreeable to the dictates of reason 
 supported by experience." To this decisioii was subscribed the 
 letter F. 
 
 111. From the paper which came forth the eighth in ordei-, 
 he read as follows : "We, natives of the same country, in our 
 place of assembly have not discovered the real origin of conjugial 
 love, because it lies deeply concealed in the sacred repositories 
 of the mind. The most consummate vision cannot, by any intel- 
 lectual effort, reach that love in its origin. We have made many 
 conjectures; but after the vain exertion of subtle inquiry, we 
 liave been in doubt w^iether our conjectures might not be called 
 
 104 
 
AND ITS CHASTE DELIGHTS. Ill, 112 
 
 rather trifling tlian jiidicions ; therefore whoever is desirous to 
 extract the origin of that love from the sacred repositories of his 
 mind, and to exhibit it clearly before his eyes, let him go to 
 Delphos. We have contemplated that love beneath its origin, 
 and have seen tliat in the mind it is spiritual, and as a fountain 
 from which a sweet stream flows, whence it descends into the 
 breast, where it becomes delightful, and is called bosom love, 
 which in itself is full of friendship and confidence, from a full 
 inclination to reciprocal ty; and that when it has passed the 
 breast, it becomes genial love. These and similar considerations, 
 which a young man revolves in his mind while he is determining 
 his choice to one of the sex, kindle in his heart the fire of conju- 
 gial love ; which flie, as it is the primitive of that love is its origin. 
 In respect to the origin of its virtue or potency, we acknowledge 
 no other than that love itself, they being inseparable companions, 
 yet still they are such that sometimes the one precedes and some- 
 times the other. When the love precedes and the virtue or potency 
 follows it, each is noble because in this case potency is the virtue 
 of conjngial love ; but if the potency precedes and the love follows, 
 each is then ignoble ; because in this case the love is subordinate 
 to carnal potency : we therefore judge of the quality of each from 
 the order in which the love descends or ascends, and thus pro- 
 ceeds from its origin to its proposed end." To this decision was 
 subscribed the letter D. 
 
 112. Lastly, or ninthly, he took up a paper, from which he 
 read as follows : "We, natives of the same country, in our council- 
 chamber have exercised our judgement on the two points pro- 
 p0b*jd, viz., the origin of conjugial love, and the origin of its 
 virtue or potenc^y. In the subtleties bf inquiry respecting the 
 origin of conjugial love, in order to avoid obscurity in our rea- 
 sonings, we have distinguished between the love of the sex as 
 being spiritual, natural, and carnal ; and by the spiritual love of 
 the sex we have understood love truly conjugial, because this 
 is spiritual ; and by the natural love of the sex we have under- 
 stood polygamical love, because this is natural ; and by the 
 merely carnal love of the sex we have understood adulterous love 
 because this is nierel}- carnal. In exercising our judgements to 
 examine into love truly conjugial, we have clearly seen that this 
 love exists only between one male and one female, and that from 
 creation it is celestial and inmost, the soul and father of all good 
 loves, being inspired into the first parents, and capable of being 
 inspired into Christians; it is also of such a conjunctive nature 
 that by it two minds may become one mind, and two men 
 {homines) as it were one man {/loj/io)/ which is meant by becom- 
 ing one flesh. Tha this love was inspired at creation, is plain 
 from these words in the book of creation, ^^And a inan shall leave 
 ■^'ather and mother^ and shall cleave to his wife', and they shall he 
 one fleshy Gen. ii. 24. (That it can be inspired into Christians, 
 
 105 
 
112 — 115 CONJUGIAL LOVE 
 
 is evident from these words, ^ Jesus said^ Have ye not read^ that 
 he who made them from the heginning^ made them male and 
 female^ and said^ For this cause shall a man leave father and 
 mother^ and shall cleave to his wife / and they two shall he one 
 flesh? Wherefore they are no longer two hut one fleshy Matt, 
 xix. 4 — 6. So far in regard to the origin of conjugial love: but 
 as to the origin of the virtue or potency of love truly conjugial, 
 we conceive it to proceed from a similitude of minds and una- 
 nimity ; for when two minds are conjugially united, their 
 thoughts spiritually kiss each other, and these inspire into the 
 body their virtue or potency." To this decision was subscribed 
 the letter S. 
 
 113. There were standing behind an oblong stage in the 
 palace, erected before the doors, some strangers from Africa, who 
 cried out to the natives of Europe, "Permit one of us to deliver 
 his sentiments respecting the origin of conjugial love, and respect- 
 ing its virtue or potency." And immediately all the tables gave 
 signs of assent with their hands. Then one of them entered 
 and stood at the table on which the turban was placed, and said, 
 *' You Christians deduce the origin of conjugial love from 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 principled therein ? Is not the whole 
 human race, and thence the whole angelic heaven, the seed of 
 that love? And can such super-eminent principle derive its 
 existence from any other source than from God himself, the 
 Creator and Preserver of the universe? You Christians deduce 
 conjugial virtue or potency from various causes rational and 
 natural ; but we African^ deduce it from the state of man's con- 
 junction with the God of the universe. This state we call a state 
 of religion ; but you call it a state of the church : for when the 
 love is derived from that state, and is fixed and permanent, it 
 must needs produce its own virtue, which resembles it, and thus 
 also is fixed and permanent. Love truly conjugial is known only 
 to those few who live near to God; consequently the potency of 
 that love is known to none else. This potency is described by 
 the angels in the heavens as the delight of a perpetual spring." 
 
 114. As he said these word, the whole assembly arose, and 
 lo ! behind the golden table on which lay the turban, there ap- 
 peared a window that had not before been seen ; and through it 
 was heard a voice, saying, " The Afbioaj^ is to have the 
 TURBAN." The angel then gave it into his hand, but did not 
 place it upon his head ; and he went home with it. The inha- 
 bitants of the kingdoms of Europe then left the assembly and 
 entered their chariots, in which they returned to their respec- 
 tive societies. 
 
 115. The second memorable relation. Awaking from 
 sleep at midnight, I saw at some elevation towards the east ar; 
 
 106 
 
AND ITS CHASTE DELIGHTS. 116 
 
 angel holding in his right hand apaper, which appeared extremely 
 bright, being illuniiniited by the light flowing from the sun. 
 In the middle of the paper there was written in golden letters, 
 THE MARRIAGE OF GOOD AND TRUTH. From the Writing there 
 darted forth a splendor which formed a wide circle about the 
 paper. This circle or encompassing splendor appeared like the 
 early dawn in spring. After this I saw the angel descending 
 with the paper in his hand ; and as he descended the paper be- 
 came less and less lucid, and the writing, which was the mar- 
 riage OF good and truth, changed from a golden into a sil,ver 
 color, afterwards into a copper color, next into an iron color, and 
 at length into the color of iron and copper rust : finally, I saw 
 the angel enter an obscure mist, and through the mist descend 
 upon the ground ; and here I did not see the paper, although he 
 still held it in his hand. This happened in the world of spirits, 
 in which all men first assemble after their decease. The angel 
 then said to me, " Ask those who come hither whether they see 
 me, or anything in my hand." There came a great number ; 
 one company from the east, another from the south, another 
 from the west, and another from the north ; and I asked those 
 who came from the east and from the south, who in the world had 
 applied themselves to literary pursuits, " Do you see any one 
 here with me, and anything in his hand?" They all said, 
 " No." I then put the same question to those who came from 
 the west and from the north, who in the world had believed in 
 the words of the learned ; and these gave the same answer : 
 nevertheless the. last of them, who in the world had been prin- 
 cipled in simple faith grounded in charity, or in some degree of 
 truth grounded in good, when the rest were gone away, said, 
 that they saw a man with a paper, the man in a graceful dresSj, 
 and the paper with letters written upon it ; and when they 
 applied their eyes nearer to it, they said that they could read 
 tliese words. The marriage of good and truth ^ and they addressed 
 the angel, intreating him to explain to them the meaning of the 
 writing. He said, " All things in the whole heaven and in the 
 whole world, are a marriage of good and truth; for all things 
 whatever, both those which live and communicate life and those 
 which do not live and do not communicate life, were created 
 from and into the marriage of good and truth. There does not 
 exist anything which was created into truth alone, or any thing 
 which was created into good alone : solitary good or solitary 
 truth is no' any thing ; but by marriage they exist and become 
 something which derives its nature and quality from that of the 
 marriage. In the Lord the Creator are divine good and divine 
 truth in their very substance: the esseoi\)S.% substance is divine 
 good, and its existere is divine truth : in him also they are in 
 their very essential union ; for in him they infinitely make a one : 
 and since these two in the Creator himself are a one, therefore 
 
 107 
 
lldl CK)NJUGIAL LOVE 
 
 also they are a one in all things created , fronc. him ; hereby also 
 the Creator is conjoined in an eternal covenant as of marriage 
 with all things created from himself." 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 since the church, which is formed by the truth of 
 doctrine, and religion, which is formed by the good of life 
 agreeable to the truth of doctrine, are with Christians derived 
 solely from the Sacred Scripture, therefore it may manifestly 
 appear, that the church in general and in particular is a mar- 
 riage of good and truth ; (that this is the case, may be seen in 
 the Apocalypse Revealed, n. 373, 483.) What has just been 
 said concerning the marriage of good and truth, is applicable 
 also to the marriage of charity and faith ; for good relates to 
 charity, and truth to faith. Some of the spirits above-mentioned 
 who did not see the angel and the writing, bein^ still near, and 
 hearing these things, said in an under tone, " Yes^ we also com- 
 freJiend what has been spoken j'^'^ but the angel then said to them, 
 ''Turn aside a little from me and speak in like manner." They 
 turned aside, and then said aloud, " It is not so.^^ After this the 
 angel spoke concerning the marriage of good and troth with 
 married pairs, saying, that if their minds were in that marriage, 
 the husband being truth, and the wife the good thereof, they 
 would both be in the delights of the blessedness and innocence, 
 and thence in the happiness which the angels of heaven enjoy; 
 and in this state the prolific principle of the husband would be 
 in a continual spring, and thereby in the endeavour and vigor of 
 propagating its truth, and the wife would be in a continual re- 
 ception thereof from a principle of love. The wisdom which 
 husbands derive from the Lord, is sensible of no greater delight 
 than to propagate its truths ; and the love of wisdom which wives 
 Lave from the Lord is sensible of no higher gratification than to 
 receive those truths as it were in the womb, and thus to conceive 
 tliem, to carry them in the womb, and to bring them forth. 
 Spiritual prolifications with the angels of heaven are of this sort ; 
 and if you are disposed to believe it, natural prolifications are 
 also from the same origin. The angel, after a salutation of 
 peace, raised himself from the ground, and passing through tho 
 mist 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 of day, descended and dispelled 
 the mist which caused darkness on the ground, and a bright 
 sunshine succeeded. 
 
 108 
 
AND ITS CHASTE DELIGHTS. 116 
 
 ON THE MAKRIAGE OF THE LORD AND THE CHURCH, 
 AND ITS CORRESPONDENCE. 
 
 116. The reason why the marriage of the Lord and the 
 church, together with its correspondence, is here also treated of, 
 is, because without knowledge and intelligence on this subject, 
 scarcely any one can know, that conjugial love in its origin is 
 holy, spiritual, and celestial, and that it is from the Lord. It is 
 said indeed by some in the church, that marriages have relation 
 to the marriage of the Lord with the church ; but the nature 
 and quality of this relationship is unknown , in order therefore 
 that this relationship may be exhibited to the understanding so 
 as to be seen in some degree of light, it is necessary to treat par- 
 ticularly of that holy marriage which has place with and in those 
 who are the Lord's church. These also, and no others, are 
 principled in love truly conjugial. But for the better elu- 
 cidation of this arcanum, it may be expedient to consider tho 
 subject distinctly, as arranged under the following articles : 
 I. The Lord in the Word is called the Bridegroomj and 
 Husband^ and the church the hride and wife / and the con- 
 junction of the Lord with the churchy and the reciprocal conjunc- 
 tion of the church with the Lord^ is called a marriage. II. 
 The Lord is also called a Father^ and the churchy a mother. 
 III. The offspviiig derived from the Lord as a husband and father^ 
 and from the church as a wife and mother^ are all spiritttal i 
 and in the spiritual sense of the Word are understood hg sons 
 and daughters^ brothers and sisters^ so7is-in-law and daughters- 
 in-law^ and by other names of relations. lY. The sjpiritual off- 
 Sfring^ which are born from the Lordh marriage with the church 
 are truths and goods j truths^ from which are derived understand- 
 ing^ perception^ and all thought i and goods^ from which are 
 derived love^ charity^ and all affection. Y. From the marriage 
 of good and truths to hich proceeds from the Lord in the way of 
 infi/ux^ man (homo) receives truths and the Lord conjoins good 
 thereto ; and thus the church is formed by the Lord with man. 
 YI. The husband does not represent the Lord and the wife the 
 church • because both together^ the husband and the loife^ consti 
 tute the cfiurch. YII. Therefore there is not a correspondence of 
 the husband with the Lord and of the wife with tlie churchy in 
 the marriages of the angels in the heavens and of men on earth. 
 YIII. But there is a correspondence with conjugial love^ semina- 
 tion^ prolification^ the love of infants^ and similar things which 
 exist in marriages., and are derived from them. IX. The Word 
 is the medium of conjunction., because it is from the Lord., and 
 therefore is the Lord. X. The church is from the Lord., and exists 
 with those who come to him., and live according to his precepts. 
 XL Conjugial love is according to the state of the churchybecause 
 
 109 
 
116 — 118 CONJUGIAL LOVE 
 
 it is according to the state of wisdom with man (homo). XII. And 
 as the church is from the Lord^ conjugial love is also from, him,. 
 We proceed to the explanation of each article. 
 
 117. I. The Lord in the Word is called the bride- 
 groom AND HUSIiAND, AND THE CHURCH THE BRIDE AND WIFE ; 
 AND THE CONJUNCTION OF THE LoRD WITH THE CHURCH, AND 
 THE RECIPROCAL CONJUNCTION OF THE CHURCH WITH THE LoRD, 
 
 IS CALLED A MARRIAGE. That the Lord in the Word is called 
 the Bridegroom and Husband, and the church the bride and 
 wife, may appear from the following passages : " He that hath 
 the BRIDE is the bridegroom ; hut the friend of the bridegroom, 
 who standeth and heareth him^ rejoiceth with joy hecause of the 
 bridegroom's voice^'^ John iii. 29 : this was spoken by John the 
 Baptist concerning the Lord. " Jesus said^ So long as the bride- 
 groom is with the7n, the songs of the nuptials cannot fast: the 
 days will come when the bridegroom will be taken away from 
 them, and then will they 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. The Kew 
 Jerusalem signifies the New Church of the Lord, as may be seen 
 in the Apocalypse Bevealed, n. 880, 881. " The angel said to 
 John, Come, and I will shew thee the bride, the lamb's wife : 
 and he shewed him the holy city. New Jerusalem^'' Rev. xxi. 9, 
 10. '* The time of the marriage of the lamb is come, and his 
 wife hath made herself ready . Blessed are those who are called 
 to the supper of the marriage of the lamb," Rev. xix. 7, 9. 
 The bridegroom, whom the five prepared virgins went forth to 
 meet, and with whom they entered in to the marriage. Matt. 
 XXV. 1 — 10, denotes the Lord ; as is evident from verse 13, where 
 it is said, '* Watch, therefore ; because ye know neither the da}^ 
 nor the hour in which the Son of Man will come :" not to 
 mention mairv passages in the prophets. 
 
 118. II. The Lord is also called a father, and the 
 church, a mother. The Lord is called a Fatlier, as ap- 
 pears from the following passages : " Unto us a child is horn ; 
 unto us a son is given / and his name shall he called. Wonderful, 
 Counsellor, God, the Father of Eternity, the Prince of 
 Peace,^'^ Isaiah ix. 6. " Thou, Jehovah, art our Father, our 
 Redeemer ; thy name is from an age^'' Isaiah Ixiii. 16. Again, 
 ^' Jesas said, He that seeth me, seeth the Father that sent me," 
 John xii. 45. " If ye have known me, ye have known my Father 
 ^dso j and henceforth ye have known him, and have seen himP 
 
 Tuhn xiv. 7. ''^Philip said. Shew us the Father: Jesus said 
 unto him. He that seeth me, seeth the Father ; how say est tlwu 
 then. Shew us the Father?" John xiv. 8, 9. ^^ Jesus said, The 
 Father and I are one^^ John x. 30. ^'' All things that the 
 Father hath are mine," John xvi. 15 ; chap. xvii. 10. '' The 
 Father is in me, and I in the Father,'^ John x. 38 ; chap. xiv. 
 110 
 
l^^-fVjCRSJTY ( 
 
 AND ITS CHASTE DELIGHTS. 
 
 ''Wj^ia 
 
 10, 11, 20. That the Lord and his Father f.re one, as the soul 
 and the body are one, and that God the Father descended from 
 heaven, and assumed the human (nature or principle), to redeem 
 and save men, and that his human nature is what is called the 
 Son, and is said to be sent into the world, has been fully shewn 
 in the Apocalypse Revealed. 
 
 119. The church is called a mother, as appears from the 
 following passages : " Jehovah said, Contend with your mother : 
 she is not my wife, and I am not her husband," Hosea ii. 2, 5. 
 " Thou art thy mother's daughter, that loatheth her husband," 
 Ezek. xvi. 45. " Where is the hill of thy mother's divorcement, 
 whom, I have put away V Isaiah 1. 1. " Thy mother was like a 
 vine planted by the waters, hearing fruit ^'' Ezek. xix. 10 ; speak- 
 ing of the Jewish church. " Jesus stretching out his hand to the 
 disciples, said, My mother and my brethren are those who hear 
 the Word of God, and do it,^^ Luke viii. 21 ; Matt. xii. 49, 50 ; 
 Mark iii. 33 — 35 : the Lord's disciples means the church. " There 
 was standing at the cross of Jesus his mother : and Jesus seeing 
 his mother and the disciple whom he loved, standing by, he saith 
 unto his mother. Woman, behold thy son / and he saith to the dis- 
 ciple, Behold thy mother : wherefore from that hour the disciple 
 took her unto his own,^'* John xix. 25 — 27. This implies, that 
 the Lord did not acknowledge Mary as a mother, but the church ; 
 therefore he calls her Woman, and the disciple's mother. The 
 reason why the Lord called her the mother of this disciple, or ot 
 John, was, because John represented the church as to the goods 
 of charity, which are the church in real effect ; therefore it is 
 said. He took her unto his own. Peter represented truth and 
 faith, James charity, and John the works of charity, as may be 
 seen in the Apocalypse Revealed, n. 5, 6, 790, 798, 879 ; and 
 the twelve disciples together represented the church as to all its 
 constituent principles, as may be seen, n. 233, 790, 903, 915. 
 
 120. HI. The offspring derived from the Lord as a 
 husband and father, and from the church as a wife and 
 mother, are all spiritual; and in the spiritual sense of 
 the Word ark understood by sons and daughters, brothers 
 and sisters, sons-in-law, and daughters-in-law, and by 
 OTHER NAMES OF RELATIONS. That HO Other than spiritual off- 
 spring are born of the Lord by the church, is a proposition 
 which wants no demonstration, because reason sees it to be self- 
 evident ; for it is the Lord from whom every good and truth 
 proceeds, and it is the church which receives them and brings 
 them into effect; and all the spiritual things of heaven and the 
 church relate to good and truth. Hence it is that sons and 
 daughters in the Word, in its spiriitual sense, signify truths and 
 goods ; sons, truths conceived in the spiritual man, and born in 
 the natural; and daughters, g(3ods in like manner: therefore 
 those who are regenerated by the Lord, are called in the Word 
 
 111 
 
120 122 CONJUGIAL LOVE 
 
 sons of God, sons of the kingdom, born of him ; and the Lord 
 called the disciples sons : the male child, that the woman brought 
 fortl], and that was caught up to God, Rev. xii. 5, has a similar 
 signification ; see Apocalypse Revealed, n. 543. Since daugh- 
 ters signify goods of the church, therefore in the Word mention 
 is so frequently made of the daughter of Zion, the daughter of 
 Jerusalem, the daughter of Israel, and the daughter of Judah ; 
 by whom is signified not any daughter, but the affection of 
 good, which is an affection of the church ; see also Apocalypse 
 Revealed, n. 612. The Lord also calls those who are of his 
 church, brethren and sisters ; see Matt. xii. 49, 50 ; chap. xxv. 
 40; chap, xxviii. 10; Mark iii. 35; Luke viii. 21. 
 
 121. lY. The spierruAL offspring, which are born 
 FROM the Lord's marriage with the church, are truths 
 AND goods ; truths, from which are derived understand- 
 ing, perception, and all thought ; and goods, from which 
 
 ARE derived love, CHARITY, AND ALL AFFECTION. TliC rcaSOU 
 
 why truths and goods are the spiritual offspring, which are born 
 of the Lord by the church, is, because the Lord is essential 
 good and essejitial truth, and these in him are not two but one ; 
 also, because nothing can proceed from the Lord but what is in 
 him, and what he is. That the marriage of truth and good pro- 
 ceeds from the Lord, and flows in with men, and is received 
 according to the state of the mind and life of those who are of 
 the church, was shewn in the foregoing section on the marriage 
 OF GOOD AND TRUTH. The rcasou why by means of truths a 
 man has understanding, perception, and all thought, and by 
 means of goods has love, charity, and all affection, is, because all 
 things of man relate to truth and good ; and there are two con- 
 stituents of man — the will and the understanding ; the will being 
 the receptacle of good, and the understanding of truth. That 
 love, charity and affection, belong to the will, and that perception 
 and thought belong to the understanding, may appear without 
 'the aid of light arising from demonstration ; for there is a light 
 derived from the understanding itself by which these proposi- 
 tions are seen to be self-evident. 
 
 122. Y. From the marriage of good and truth, which 
 
 PROCEEDS from THE LoRD IN THfi WAY OF INFLUX, MAN (JlOmo) 
 RECEIVES TRUTH, AND THE LoRD CONJOINS GOOD THERETO ; AND 
 THUS THE CHURCH IS FORMED BY THE LoRD WITH MAN. The 
 
 reason why a man receives truth by virtue of the good and 
 truth whicli proceed as a one from the Lord, is, because he 
 receives this as his own, and appropriates- it to himself as his 
 own ; for he thinks what is true as from himself, and in like 
 manner speaks from what is true ; and this takes place because 
 truth is in the light of the understanding, and hence he sees it: 
 and whatever he sees in himseU', or in his mind, he knows not 
 whence it is ; for he does not see the influx, as he sees those 
 112 
 
AND ITS CHASTE DELIGHTS. 122 125 
 
 objects which strike upon the bodily vision ; hence he supposes 
 that it is himself. That it should appear thus, is granted hy 
 the Lord to him, in order that he may be a man (horno)^ and 
 rliat he may have a reciprocal principle of conjunction: add to 
 this, that every man is born a faculty of knowing, understanding,: 
 and growing wise ; and this faculty receives truths, whereby it 
 has knowledges, intelligence, and wisdom. And since the female 
 was created through the truth of the male, and is formed into 
 the love thereof more and more after marriage, it follows, that 
 she also receives the husband's truth in herself, and conjoins it 
 with her own good. 
 
 123. The Lord adjoins and conjoins good to the truths 
 which a man receives, because he cannot take good as of himself, 
 it being no object of his sight, as it does not relate to light, but 
 to heat, which is felt and not seen ; therefore when a man sees 
 truth in his thought, he seldom reflects upon the good which 
 flows into it from the love of the will, and which gives it life: 
 neither does a wife reflect upon the good belonging to her, but 
 upon the husband's inclination towards her, which is according 
 to the assent of his understanding to wisdom: the. good which 
 belongs to her from the Lord, she applies, without the husband's 
 knowing any thing respecting such application. From these 
 considerations then it plainly appears, that a man receives truth 
 from the Lord, and that the Lord adjoins good to that truth, 
 according to the application of truth to use ; consequently as the 
 man is desirous to think, and thence to live, wisely. 
 
 124. The church is thus formed with a man by the Lord, 
 because in such case he is in conjunction with the Lord, in good 
 from Him, and in truth as from himself; thus he is in the 
 Lord, and the Lord in him, according to the Lord's words in 
 John XV. 4, 5. The case is the same, if instead of good we say 
 charity, and instead of truth faith; because good is of charity, 
 and truth is of faith. 
 
 125. yi. The husband does not represent the Lord,. 
 
 AND the wife the CHURCH ; BECAUSE BOTH TOGETHER, THE HUS- 
 BAND AND THE WIFE, CONSTITUTE THE CHURCH. It is a COmmOH 
 
 saying in the church, that as the Lord is the Head of the church, 
 so the husband is the head of the wife ; whence it should 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 the woman, are the church ; and still more the 
 husband and wife together. With these the church is first im- 
 planted in the man, and through him in the wife ; because the 
 man with his understanding receives the truth of the church, and 
 the wife from the man ; but if it be vice versa, it is not according 
 to order : sometimes, however, this is the case ; but then it u 
 with men, who either are not lovers of wisdom, and consequently 
 are not of the church, or who are in a servile dependence on the 
 
 8 '113 
 
125 127 CONJUGIAL LOVE 
 
 will of their wives. Something on this subject may be seen in 
 the preliminary relations, n. 21. 
 
 126. VII. Therefore there is not a correspondence 
 OF the husband with the Lord and of the wife with the 
 
 CHURCH, IN THE MARRIAGES OF THE ANGELS IN THE HEAVENS 
 
 AND OF MEN ON EARTH. This follows as a coHsequence from 
 what has just been said ; to which, nevertheless, it may be ex- 
 pedient to add, that it appears as if truth was the primary con- 
 stituent of the church, because it is first in respect to time: from 
 this appearance, the prelates of the church have exalted faith, 
 which is of truth, above charity, whch is of good ; in like manner 
 the learned have exalted thought, which is of the understanding, 
 above aifection, which is of the will ; therefore the knowledge of 
 what the good of charity and the affection of the will are, lies 
 deeply buried as in a tomb, while some even cast earth upon 
 them, as upon the dead, to prevent their rising again. That the 
 good of charity, notwithstanding, is the primary constituent of 
 the church, may be plainly seen by those who have not closed 
 the way from heaven to their understandings, by confirmations 
 in favor of faith, as the sole constituent of the church, and in 
 favor of thought, as the sole constituent of man. Kow as the 
 good of charity is from the Lord, and the truth of faith is 
 with a man as from himself, and these two principles cause con- 
 junction of the Lord with man, and of man with the Lord, such 
 as is understood hy the Lord's words, that He is in them, and 
 they in Him, John xv. 4, 5, it is evident that this conjunction 
 constitutes the church. 
 
 127. VIII. But there is a correspondence with conju- 
 
 OIAL LOVE, SEMINATION, PROLIFIC ATION, THE LOVE OF INFANTS, AND 
 SIMILAR THINGS WHICH EXIST IN MARRIAGES AND ARE DERIVED 
 
 B-ROM THEM. These, however, are arcana of too deep a nature to 
 etnter the understanding with any degree of light, unless preceded 
 by knowledge concerning correspondence ; nor is it possible, if 
 this knowledge be wanting, so to explain them as to make them 
 comprehensible. But what correspondence is, and that it exists 
 between natural things and spiritual, is abundantly shown in the 
 Apocalypse Revealed, also in the Arcana Ggelestia, and spe- 
 cifically in the Doctrine of the New Jerusalem concerning 
 THE Sacred Scripture, and particularly in a memorable 
 RELATION respecting it in the following pages. Before some 
 knowledge on this subject is acquired, we will only present to the 
 intellectual view, as in a shade, these few particulars : conjugial 
 love corresponds to the affection of genuine truth, its chastity, 
 purity, and sanctity; semination corresponds to the potency of 
 truth ; prolification corresponds to the propagation of truth ; and 
 the love of infants corresponds to the defence of truth and good. 
 "N^ow as truth with a man (homo) appears as his own, and good 
 is adjoined thereto from the Lora,itis evident that these corre- 
 lU* 
 
A.ND ITS CHASTE DELIGHTS. 127 129 
 
 Bpondences are those of the natural or external man with tlie spi- 
 ritual or internal man : but some degree of light will be reflected 
 on this subject from the memorable relations which follow 
 
 128. IX. The Word is the medium of conjunction, 
 because it is from the Lord, and therefore is the Lord. 
 The Word is the medium of conjunction of the Lord with man 
 {homo), and of man with the Lord, because in its essence it is 
 divine truth united to divine good, and divine good united to 
 divine truth : that this union exists in every part of the Word in 
 its celestial and spiritual sense, may be seen in the Apocalypse 
 Revealed, n. 373, 483, 689, 881 ; whence it follows, that the 
 Word is the perfect marriage of good and truth ; and as it is from 
 the Lord, and what is from him is also himself, it follows, that 
 while a man reads the Word, and collects truths out of it, the 
 Lord adjoins good. For a man does not see the goods which 
 affect him in reading ; because he reads the Word from the un- 
 derstanding, and the understanding acquires thence only such 
 things as are of its own nature, that is, truths. That good is 
 adjoined thereto from the Lord, is made sensible to the under- 
 standing from the delight which flows in during a state of illus- 
 tration ; but this takes place interiorly with those only who read 
 the Word to the end that they may become wise ; and such per- 
 sons are desirous of learning the genuine truths contained in the 
 Word, and thereby of forming the church in themselves ; whereas 
 those who read the Word only with a view to gain the reputation 
 of learning, and those also who read it from an opinion that the 
 mere reading or hearing it inspires faith and conduces to salva- 
 tion, do not receive any good from the Lord ; for the end pro- 
 posed by the latter is to save themselves by the mere expressions 
 contained in the Word, in which there is nothing of truth ; and 
 the end proposed by the former is to be distinguished for their 
 learning; which end has no conjunction with any spiritual 
 good, but only with the natural delight arising from worldly 
 glory. As the Word is the medium of conjunction, it is there- 
 fore called the old and the new Covenant : a covenant signifies 
 conjunction. 
 
 129. X. The church is from the Lord, and exists 
 
 WITH those who come TO HIM AND LIVE ACCORDING TO HIS 
 
 PRECEPTS. It is not denied at this day that the church is the 
 Lord's, and consequently that it is from the Lord. The reason 
 why it exists with those who come to him, is, because his church 
 in that part of the globe which is called Christian, is derived 
 from the Word; and the Word is from him, and in such a man- 
 ner from him, that it is himself, the divine truth being therein 
 united to the divine good, and this also is the Lord. This is 
 meant by the Word, ** which was with God, andwhiohwas God, 
 froTYh which men have life and light, and which was made Jlesh^'* 
 John i. 1 — 14. Moreover, tlie reason why the church exists with 
 
 115 
 
129, 130 CONJUGIAL LOVE 
 
 those who come to him, is, because it exists with those who 
 believe in him ; and to believe that he is God the Saviour and 
 Redeemer, that he is Jehovah our justice, that he is the door by 
 which we are to enter into the sheepfold, that is, into the church, 
 that he is the way, the truth, and the life, and that no one comes 
 to the Father but by him, that the Father and he are one, besides 
 many other particulars which he himself teaches * to believe these 
 things, I say, is impossible for any one, except by influence from 
 him ; and the reason why this is impossible unless he be ap- 
 proached, is, because he is the God of heaven and earth, as he 
 also teaches. Who else is to be approached, and who else can 
 be ? The reason why the church exists with those who live ac- 
 cording to his precepts, is, because there is conjunction with none 
 else; for he says, " He that hath my precepts^ and doeth them^ he 
 it is that loveth me/ and Twill love him^ and 'unll mahe my abode 
 with him, : hut he that doth not love me, doth not keep my pre- 
 cepts,^'' John xiv. 21 — %^. Love is conjunction; and conjunc- 
 tion with the Lord is the church, 
 
 180. XL CJONJUGIAL LOVE IS ACCORDING TO THE STATE OF 
 THE CHURCH, BECAUSE IT IS ACCORDING TO THE STATE OF WIS- 
 DOM WITH MAN (homo). That conjugial love is according to the 
 state of wisdom with man, has been often said above, and will be 
 often repeated in the following pages : at present therefore we 
 will shew what wisdom is, and that it makes one with the church. 
 "There are belonging to man knowledge, intelligence, and wis- 
 dom. Knowledge relates to information ; intelligence, to reason ; 
 and wisdom to life. Wisdom considered in its fulness relates at 
 the same time to information, to reason, and to life : information 
 precedes, reason is formed by it, and wisdom by both ; as is the 
 case when a man lives rationally according to the truths which 
 be knows. Wisdom therefore relates to both reason and life at 
 once ; and it becomes (or is making) wisdom while it is a prin- 
 ciple of reason and thence of life ; but it is wisdom when it is made 
 a principle of life and thence of reason. The most ancient people 
 in this world acknowledged no other wisdom than the wisdom of 
 life ; which was the wisdom of those who were formerly called 
 goPHi : but the ancient people, who succeeded the most ancient, 
 acknowledged the wisdom of reason as wisdom; and these were 
 called PHILOSOPHERS. At this day, however, many call even 
 knowledge, wisdom ; for the learned, the erudite, and the mere 
 sciolists, are called wise ; thus wisdom has declined from its 
 mountain-top to its valley. But it may be expedient briefly to 
 shew what wisdom is in its rise, in its progress, and thence in its 
 full state. The things relating to the church, which are called 
 spiritual, reside in the inmostprinciples with man ; those relating 
 to the public weal, which are called things of a civil nature, hold 
 a place below these ; and those relating to science, to experience, 
 and to art, which are called natural things, constitute their seat 
 xl6 
 
AND ITS CHASTE DELIGHTS. 130, 181 
 
 or I)asi8. The reason why the things relating to the church, 
 which are called spiritual, reside in the inmost principles with 
 man, is, because they conjoin themselves with heaven, and by 
 heaven with the Lord ; for no other things enter from the Lord 
 through heaven with man. The reason why the things relating 
 to the public weal, which are called things of a civil nature, hold 
 a place beneath spiritual things, is, because they have relation to 
 the world, and conjoin themselves with it ; for statutes, laws, and 
 rules, are what bind men, so that a civil society and state may be 
 composed of them in a well-connected order. The reason why 
 the things relating to science, to experience, and to art, which are 
 called natural, constitute their seat or basis, is, because they con- 
 join themselves closely with the five bodily senses ; and these 
 senses are the ultimates on which the interior principles of the 
 mind and the inmost principles of the soul, as it were sit or rest. 
 Now as the things relating to the church, which are called spi- 
 ritual, reside in the inmost principles, and as the things residing 
 in the inmost principles constitute the head, and the succeeding 
 things beneath them, which are called things of a civil nature, 
 constitute the body, and the ultimate things, which are called 
 natural, constitute the feet ; it is evident, that while these three 
 kinds of things follow in their order, a man is a perfect man ; for 
 in such case there is an influx like that of the things of the head 
 into those of the body, and through the body into the feet ; thus 
 spiritual things flow into things of a civil nature, and through 
 them into natural things. Now as spiritual things are in the 
 light of heaven, it is evident that by their light they illustrate the 
 things which succeed in order, and by their heat, which is love, 
 animate them ; and when this is the case the man has wisdom. 
 As wisdom is a principle of life, and thence of reason, as was said 
 above, it may be asked, What is wisdom as a principle of lifel 
 In a summary view, it is to shun evils, because they are hurtful 
 to the soul, to the public weal, and to the body ; and it is to do 
 goods, because they are profitable to the soul, to the public weal, 
 and to the body. This is the wisdom which is meant by the 
 wisdom to which conjugial love binds itself; for it binds itself 
 thereto by shunning the evil of adultery as the pest of the soul, 
 of the public weal, and of the body : and as this wisdom origi- 
 nates in spiritual things relating to 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 men. Hereby also is 
 understood what has been frequently said above, that so far as a 
 man becomes spiritual, so far he is principled in love truly conju- 
 gial ; for a man becomes spiritual by means of the spiritual 
 things of the church." More observations respecting the wisdom 
 with which conjugial love conjoins itself, may be seen below, n. 
 163—165. 
 
 131. XII. And as the church is from the Lord, cox- 
 
 lii 
 
131, 132 CONJUGIAL LOVE 
 
 JTJGIAL LOVE IS ALSO FROM HIM. As tllis folloWS aS a COllSC- 
 
 qiience from what has been said above, it is needless to dwell 
 
 upon the confirmation of it. Moreover, that love truly conjugial 
 
 is from the Lord, all the angels of heaven testify ; and also that 
 
 this love is according to their state of wisdom, and that their 
 
 state of wisdom is according to the state of the church with 
 
 them. That the angels of heaven thus testify, is evident from 
 
 the MEMORABLE RELATIONS annexed to the chapters, containing 
 
 an account of what was seen and heard in the spiritual world. 
 ******** 
 
 132. To the above I shall add two memorable relations. 
 First. I was conversing on a time with two angels, one from the 
 eastern heaven and the other from the southern ; who perceiving 
 me engaged in meditation on the arcana of wisdom relating to 
 conjugial love, said, '* Are you at all acquainted with the schools 
 OP wisdom in our world ?" I replied, " I^Tot as yet." And they 
 said, " There are several ; and those who love truths from spi- 
 ritual aflTection, or because they are truths, and because they are 
 the means of attaining wisdom, meet together on a given signal, 
 and investigate and decide upon such questions as require deeper 
 consideration than common. They then took me by the hand, 
 saying, " Follow us ; and you shall see and hear : to-day the sig- 
 nal for meeting is given." I was led across a plain to a hill ; 
 and lo! at the foot of the hill was an avenue of palms continued 
 even to its summit, which we entered and ascended : on the sum- 
 mit or top of the hill was a grove, the trees of which, on an 
 elevated plot of ground, formed as it were a theatre, within which 
 was a court paved with various colored stones : around it in a 
 square form were placed seats, on which the lovers of wisdom 
 were seated ; and in the middle of the theatre was a table, on 
 which was laid a sealed paper. Those v/ho sat on the seats in- 
 vited us to sit down where there was room : and I replied, " I 
 was led here by two angels to see and hear, and not to sit down." 
 Then those two angels went into the middle of the court to the 
 table, and broke the seal of the paper, and read in the presence 
 of those who were seated the arcana of wisdom written on the 
 paper, which were now to be investigated and explained. They 
 were written by angels of the third heaven, and let down upon 
 the table. There were three arcana. First, What is the image 
 of God, and what the likeness of God, into which man {homo) 
 was created ? Second, Why is not a man born into the know- 
 ledge of any love, when yet beasts and birds, from the highest to 
 the lowest, are born into the knowledge of all their loves ? 
 Third, What is signified by the tree of life, and what by the tree 
 of the knowledge of good and evil, and what by eating thereof? 
 Underneath was written. Collect your opinions on these three 
 questions into one decision, and write it on a new piece of paper, 
 and lay it on this table, and we shall see it: if the decision, on 
 118 
 
AND ITS CHASTE DELIGHTS. 133 
 
 examination, appear jnst and reasonable, each of you shall receive 
 a prize of wisdom. Having read the contents of the paper, the 
 two angels withdrew, and were carried up into their respective 
 heavens. 
 
 Then those who sat on the seats began to investigate and 
 explain the arcana proposed to them, and delivered their senti 
 ments in order; first those who sat on the north, next those on 
 the west, afterwards those on the south, and lastly those on the 
 east. They began. with the first subject of inquiry, What is 
 
 THE IMAGE OF GoD, AND WHAT THE LIKENESS Cr GoD, INTO 
 
 WHICH MAN WAS CREATED ? But bcforc they proceeded, these 
 words were read in the presence of them all out of the book 
 of creation, " God said, Let us make man into our image, 
 according to our likeness : and God created m.an into his 
 IMAGE ; into the image of God created he him^'' Gen. i. 26, 27. 
 " In the day that God created man, irwto the likeness of God 
 m^ade he him^'* Gen. v. 1. Those who sat on the north spoke 
 first, saying, "The image of God and the likeness of God are the 
 two lives breathed into man by God, w^hich are the life of the 
 understanding; for it is written, ''Jehovah God hreathed into 
 Adam^s nostril the soul o/iayy.?, ; and man became a living soul. 
 Gen. ii. T ; into the nostrils denotes into the perception, that the 
 will of good and the understanding of truth, and thereby the 
 soul of lives, was in him ; and since life from God was breathed 
 into him, the image and likeness of God signify integrity de- 
 rived from wisdom and love, and from justice and judgment in 
 him." These sentiments were favored by those who sat to the 
 west ; only they added, that the state of integrity then breathed 
 in from God is continually breathed into every man since ; but 
 that it is a man as in a receptacle ; and a man, as he is a 
 receptacle, is an image and likeness of God. After this, the 
 third in order, who were those who were seated on the south, 
 delivered their sentiments as follows : " An image of God and a 
 likeness of God are tw^o distinct things ; but in man they are 
 united from creation ; and we see, as from an interior light, that 
 the image of God may be destroyed by man, but not the likeness 
 of God. This appears as clear as the day from this considera- 
 tion, that Adam retained the likeness of God after that he had 
 lost the image of God ; for it is written after the curse, ' Behold 
 the m^an is as one of us, knowing good and evil^ Gen. iii. 22 ; and 
 afterwards he is called a likeness of God, and not an image of 
 God, Gen. v. 1. But we will leave to our associates who sit on 
 the east, and are thence in superior light, to say what is properly 
 meant by an image of God, and what by a likeness of God. 
 And then, after silence was obtained, those who sat on the east 
 jirose from their seats, and looked np to the Lord, and afterwards 
 !-at down ai^ain, and thus beocan : " An imacje of God is a re- 
 ceptacle of God ; and since God is love itself and wisdom itself, 
 
 119 
 
132, 133 CONJUGIAL LOVE 
 
 an image of God is a receptacle of love and wisdom from God in 
 it; but a likeness of God is a perfect likeness and full appearance, 
 as if love and wisdom are in a man, and tlience altogether as his ; 
 for a man has no other sensation than that he loves and is wise 
 from himself, or that he wills good and nnderstands truth from 
 himself; when nevertheless nothing of all this 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 like- 
 ness or appearance that love and wisdom, or good and truth, are 
 in a man as his, causes a man to be a mau, and makes him 
 capable of being conjoined to God, and thereby of living to 
 eternity : from which consideration it follows, that a man is a 
 man from this circumstance, that he can will good and under- 
 stand truth altogether as from himself, and yet know and believe 
 that it is from God ; for as he knows and believes this, God places 
 his image in him, which could not be if he believed it was from 
 himself and not from God." As they said this, being over- 
 powered with zeal derived from the love of truth, they thus 
 continued : " How can a man receive any thing of love and 
 wisdom, and retain it, and reproduce it, unless he feel it as his 
 own ? And how can there be conjunction with God by love and 
 wisdom, unless a man have some reciprocity of conjunction ? 
 For without such a reciprocity conjunction is impossible ; and 
 the reciprocity of conjunction is, that a man should love God, 
 and enjoy the things which are of God, as from himself, and yet 
 believe that it is from God. Also, how can a man live eternally, 
 unless he be conjoined to an eternal God ? Consequently how 
 can a man be a man without such a likeness of God in him?'' 
 These words met with the approbation of the whole assembly ; 
 and they said, Let this conclusive decision be made from them, 
 *' A man is a recipient of God, and a recipient of God is an image 
 of God; and since God is love itself and wisdom itself, a man 
 is a recipient of those principles ; and a recipient becomes an 
 image of God in proportion to reception ; and a man is a like- 
 ness of God from this circumstance, that he feels in himself that 
 the things which are of God are in him as his own ; but still 
 from that likeness he is only so far an image of God, as he ac- 
 knowledges that lov<3 and wisdom, or good and truth, are not his 
 own in him, and consequently are not from him, but are only in 
 God, and consequently from God." 
 
 133. After this, they entered upon the next subject of dis- 
 cussion. Why is not a man born into the knowledge of 
 
 ANY love, when YET BEASTS AND BIRDS, FROM THE HIGH]^:ST TO 
 THE LOWEST, ARE BORN INTO THE KNOWLEDGE OF ALL THEIR 
 
 LOVES? They first coniirmed the truth of the proposition by 
 various considerations ; as in regard to a man, that he is born 
 into no knowledge, not even into the knowledge of conjugial 
 love ; and they inquired, and were informed by attentive ex- 
 120 
 
AND ITS CHASTE DELIGHTS. 133, 134 
 
 aminers, that an infant from connate knowledge cannot even 
 move itself to the mother's breast, but must be moved thereto 
 b}^ the mother or nurse ; and that it knows only how to suck, 
 and this in consequence of habit acquired by continual suction 
 in the womb ; and that afterwards it does not know how to walk, 
 or to articulate any human expression; no, nor even to express by 
 its tone of voice the affection of its love, as the beasts do : and 
 further, that it does not know what is salutary for it in the way 
 of food, as all the beasts do, but catches at whatever falls in its 
 waj^, whether it be clean or unclean, and puts it into its mouth. 
 The examiners further declared, that a man without instruction 
 is an utter stranger to every thing relating to the sexes and their 
 connection ; and that neither virgins nor young men have any 
 knowledge thereof without instruction from others, notwith- 
 standing their being educated in various sciences : in a word, 
 a man is born corporeal as a worm ; and he remains such, unless 
 he learns to know, to understand, and to be wise, from others. 
 After this, they gave abundant proofs that beasts, from the 
 highest to the lowest, as the animals of the earth, the fowls of 
 the air, reptiles, fishes, the small creatures called insects, are 
 born into all the knowledges of the loves of their life, as into the 
 knowledge of all things relating to nourishment, to habitation, 
 to the love of the sex and prolification, and to the rearing of 
 their young. This they confirmed by many wonderful things 
 which they recollected to have seen, heard, and read, in the 
 natural world, (so they called our world, in which they had 
 formerly lived), in which not representative but real beasts 
 exist. When the truth of the proposition was thus fully proved 
 they applied all the powers of their minds to search out and 
 discover the ends and causes which might serve to unfold and 
 explain this arcanum ; and they all said, that the divine wisdom 
 must needs have ordained these things, to the end that a man 
 may be a man, and a beast a beast; and thus, that the imper- 
 fection of a man at his birth becomes his perfection, and the 
 perfection of a beast at his birth is his imperfection. 
 
 134. Those on the north then began to decl?ire their senti- 
 ments, and said, " A man is born without knowledges, to the 
 end that he may receive them all ; whereas supposing him to be 
 born into knowledges, he could not receive any but those into 
 which he was born, and in this case neither could he appropriate 
 any to himself; which they illustrated by this comparison; a 
 man at his first birth is like ground in which no seeds are im- 
 planted, but which nevertheless is capable of receiving all seeds, 
 and of bringing them forth and fructifying them ; whereas a 
 beast is like ground already sown, and tilled with grasses and 
 herbs, which receives no other seeds than what are sown in it, or 
 if it received any it would choke them. Hence it is, that a man 
 requires many years to bring him to maturity of growth ; during 
 
 121 
 
134 
 
 CONJTTGIAL LOVE 
 
 which time he is capable of being cultivated like ground, and of 
 bringing forth as it were grain, flowers, and trees of every kind ; 
 whereas a beast arrives at maturity in a few years, during which 
 no cultivation can produce any thing in him but what is born 
 with him." Afterwards, those on the west delivered their senti- 
 ments, and said, '^ A man is not born knowledge, as a beast is ', 
 but he is born faculty and inclination ; faculty to know, and in 
 clination to love ; and he is born faculty not only to know but 
 also to understand and be wise ; he is likewise born the most 
 perfect inclination to love not only the things relating to self 
 and the world, but also those relating to God and heaven ; con- 
 sequently a man, by birth from his parents, is an organ which 
 lives merely by the external senses, and at first by no internal 
 senses, to the end that he may successively become a man, first 
 natural, afterwards rational, and lastly spiritual ; which could 
 not be the case if he was born into knowledges and loves, as the 
 beasts are : for connate knowledges and affections set bounds to 
 that progression ; whereas connate faculty and inclination set no 
 such bounds ; therefore a man is capable of being perfected in 
 knowledge, intelligence, and wisdom to eternity." Those on the 
 SOUTH next took up the debate, and expressed their sentiments 
 as follows : " It is impossible for a man to take any knowledge 
 from himself, since he has no connate knowledge ; but he may 
 take it from otheis ; and as he cannot take any knowledge from 
 himself, so neither can he take any love ; for where there is no 
 knowledge there is no love ; knowledge and love being undivided 
 companions, and no more capable of separation than will and 
 understanding, or affection and thought; ye% no more than 
 essence and form : therefore in proportion as a man takes know- 
 ledge from others, so love joins itself thereto as its companion. 
 The universal love which joins itself is the love of knowing, of 
 understanding, and of growing wise ; this love is peculiar to man 
 alone, and not to any beast, and flows in from God. We agree 
 with our companions from the west, that a man is not born into 
 any love, and consequently not into any knowledge; but that he 
 is only born into an inclination to love, and thence into a faculty 
 to receive knowledges, not from himself but from others, that is, 
 by others : we say, by others, because neither have these received 
 any thing of knowledge from themselves, but from God. We 
 agree also with our companions to the north, that a man is first 
 born as ground, in which no seeds are sown, but which is capable 
 of receiving all seeds, both useful and hurtful. To these con- 
 siderations we add, that beasts are born into natural loves, and 
 thereby into knowledges corresponding to them ; and that still 
 they do not know, think, understand, and enjoy any knowledges, 
 but are led through them by their loves, almost as blind perbuiis 
 are led through the streets by dogs, for as to understanding they 
 are blind; or rather like people walking in their sleep, who uci 
 122 
 
AND ITS CHASTE DELIGHTS. 134r, 135 
 
 from the impulse of blind knowledge, the understanding being 
 asleep." Lastly, those on the east declared their sentiments, 
 and said, " We agree with our brethren in the opinions they 
 have delivered, that a man knows nothing from himself, but from 
 and by others, to the end that he may know and acknowledge 
 that all knowledge, understanding, and wisdom, is from God ; 
 and that a man cannot otherwise be conceived, born, and gene- 
 rated of the Lord, and become an image and likeness of him ; for 
 he becomes an image of the Lord by acknowledging and believ- 
 ing, that he lias received and does receive from the Lord all the 
 good of love and charity, and all the truth of wisdom and faith, 
 and not the least portion thereof from himself; and he becomes 
 a likeness of the Lord by his being sensible of those principles 
 in himself, as if they were from himself. This he is sensible of, 
 because he is not born into knowledges, but receives them ; and 
 what he receives, appears to him as if it was from himself. This 
 sensation is given him by the Lord, to the end that he may be 
 a man and not a beast ; since by willing, thinking, loving, know- 
 ing, understanding, and growing wise, as from himself, he re- 
 ceives knowledges, and exalts them into intelligence, and by the 
 use thereof into wisdom ; thus the Lord conjoins man to himself, 
 and man conjoins himself to the Lord. This could not have 
 been the case, unless it had been provided by the Lord, that man 
 should be born in total ignorance." When they had finished 
 speaking, it was the desire of all present, that a conclusion should 
 be formed from the sentiments which had been expressed ; and 
 they agreed upon the following : " That a man is born into no 
 knowledge, to the end that he may come into all knowledge, 
 and may advance into intelligence, and thereby into wisdom, and 
 that he is born into no love, to the intent that he may come into 
 all love, by application of the knowledges from intelligence, and 
 into love to the Lord by love towards his neighbour, and may 
 thereby be conjoined to the Lord, and by such conjunction be 
 made a man, and live for ever." 
 
 135. After this they took the paper, and read the third sub- 
 ject of investigation, which was, What is signified by the 
 
 TREE OF LIFE, WHAT BY THE TREE OF THE KNOWLEDGE OF GOOD 
 AND EVIL, AND WHAT BY EATING THEREOF? and all the OtherS 
 
 ntreated as a favor, that those who were from the east would 
 unfold this arcanum, because it required a more than ordinary 
 depth of understanding, and because those who were from tlie 
 east are in flaming light, that is,* in the wisdom of love, this 
 wisdom being understood by the garden of Eden, in which those 
 two trees were placed. They said, " We will declare our senti- 
 ments ; but as man does not take any thing from himself, but 
 from the Lord, therefore we will speak from him ; but yet from 
 ourselves as of ourselves :" and then they continued, ^' A tree 
 signifies a man, and the fruit thereof the good of life ; hence 
 
 123 
 
135, 136 OONJTJGIAL LOVE 
 
 the tree of life signifies a man living from God, or God living 
 in man; and since love and wisdom, and charity and faith, or 
 good and truth, constitute the life of God in man, therefore these 
 are signified by the tree of life, and hence man has eternal life : 
 the like is signified by the tree of life, of which it will be given 
 to eat, Rev. ii. 7 ; chap xxii. 2, 14. The tree of the knowledge 
 of good and evil signifies a man believing that he lives from 
 himself and not from God ; thus that in man love and wisdom, 
 charity and faith, that is, good and truth, are his and not God's ; 
 believing this, because he thinks and wills, and speaks and acts 
 to all appearance, as from himself: and as a man from this faith 
 
 Eersuades himself, that God has implanted himself, or infused 
 is divine into him, therefore the serpent said, " God doth hnow, 
 m the day that ye eat of the fruit of that tree^ your eyes will be 
 opened^ andye will be as God^ Tcnowing good and evil^'' Gen. iii. 5. 
 Eating of those trees signifies reception and appropriation ; eating 
 of the tree of life, the reception of life eternal, and eating of the 
 tree of the knowledge of good and evil, the reception of damna- 
 tion ; therefore also both Adam and his wife, together with the 
 serpent, were cursed : the serpent means the devil as to self-love 
 and the conceit of his own intelligence. This love is the pos- 
 sessor of that tree ; and the men who are in conceit, grounded in 
 that love, are those trees. Those persons, therefore, are griev- 
 ously mistaken 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 by reason of that belief; for this is 
 signified by eating of the tree of the knowledge of good and evil ; 
 therefore he then fell from the state of integrity in which he had 
 liieen, in consequence of believing that he was wise and did good 
 from God and not at all from himself; for this is meant by 
 mating of the tree of life. The Lord alone, when he was in the 
 world, was wise and did good from himself ; because the essen- 
 tial divine from birth was in him and was his; therefore also 
 from his own ability he was made the Redeemer and Saviour." 
 From all these considerations they came to this conclusion, 
 " That by the tree of life, and the tree of the knowledge of good 
 and evil, and eating thereof, is signified that life for man is God 
 in him, and that in this case he has heaven and eternal life; but 
 that death for man is the persuasion and belief, that life for him 
 is not God but self; whence he has hell and eternal death, which 
 is condemnation." 
 
 136. After this they looked into the paper left by the angels 
 upon the table, and saw written underneath. Collect your 
 
 OPINIONS ON THESE THREE QUESTIONS INTO ONE DECISION. 
 
 Then 'they collected them, and saw that they cohered in one 
 series, and that the series or decision was this, *'That man is 
 created to receive love and wisdom from God, and yet to all 
 appearance as from himself; and this for the sake of reception 
 121 
 
AND ITS CHASTE DELIGHTS. 136, 13t 
 
 and conjunction : and that thei*efore a man is not born into any 
 love, or into any knowledge, and also not into any ability of lov- 
 ing and growing wise from himself; therefore if lie 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 words they wrote on a new piece of paper, 
 and placed it on the table : and lo I on a sudden the angels ap- 
 peared in bright light, and carried the paper away into heaven ; 
 and after it was read there, those who sat on the seats heard 
 these words from thence, " Well, well ;" and instantly there 
 appeared a single angel as it were flying from heaven, with two 
 wings about his feet, and two about his temples, having in his 
 hand prizes, consisting of robes, caps, and wreaths of laurel ; 
 and he alighted on the ground, and gave those who sat on the 
 north robes of an opaline color; those who sat on the west 
 robes of scarlet color ; those who sat on the south caps whose 
 borders were ornamented with bindings of gold and pearls, and 
 which on the left side upwards were set with diamonds cut in 
 the form of flowers ; but to those who sat to the east he gave 
 wreaths of laurel, intermixed with rubies and sapphires. Then 
 all of them, adorned with their respective prizes, went home 
 from the school of wisdom ; and when they shewed themselves to 
 their wives, their wives came to meet them, being distinguished 
 also with ornaments presented to them from heaven ; at which 
 the husbands wondered. 
 
 137. The second memorable relation. On a time when 
 I was meditating on conjugial love, lo! there appeared at a dis- 
 tance two naked infants with baskets in their hands, and turtle- 
 doves flying around them ; and on a nearer view, they seemed 
 as if they were naked, handsomely ornamented with garlands ; 
 chaplets of flowers decorated their heads, and wreaths of liles 
 and roses of a hyacinthine blue, hanging obliquely from the 
 shoulders to the loins, adorned -their bosoms ; and round about 
 both of them there was as it were a common band woven of small 
 leaves interspersed with olives. But when they came nearer, 
 they did not appear as infants, or naked, but as two persons in 
 the prime of their age, wearing cloaks and tunics of shining silk, 
 embroidered with the most beautiful flowei*s : and when they 
 were near me, there bi'eathed forth from heaven through them 
 a vernal warmth, attended with an odoriferous fragrance, like 
 what arises from gardens and flelds in the time of spriiig. They 
 were two married partners from heaven, and they accosted me; 
 and because I was musing on what I had just seen, they in- 
 quired, *' What did you see ?" And when 1 told them that at 
 fl/st they appeared to me as naked infants, afterwardjj as infants 
 decorated with garlands, and lastly as grown up persons in em- 
 broidered garments, and that instantly I experienced a vernal 
 waT'mth with its delights, they smiled pleasantly, and said, *' In 
 
 125 
 
13T CON.nJGIAL LOVE 
 
 the way we did not seem to ourselves as infants, or naked, or 
 adorned with garlands, but constantly in the same appearance 
 which we nowliave : thus at a distance was represented our con- 
 jugial love ; its state of innocence by our seeming like naked 
 infants, its delights by garlands, and the same delights now by 
 our cloaks and tunics being embroidered with flowers ; and as 
 you said that, as we approached, a vernal warmth breathed on 
 you, attended with its pleasant fragrance as from a garden, we 
 will explain to you the reason of all this." They said, "We have 
 now been married partners for ages, and constantly in the prime 
 of our age in which you now see us : our first state was like the 
 first state of a virgin and a youth, when they enter into consoci- 
 ation by marriage ; and we then believed, that this state was 
 the very essential blessedness of our life ; but we were informed 
 by others in our heaven, and have since perceived ourselves, that 
 this was a state of heat not tempered by light ; and that it is 
 successively tempered, in proportion as the husband is perfected 
 in wisdom, and the wife loves that wisdom in the husband; and 
 that this is effected by and according to the uses which each, by 
 mutual aid, afifords to society ; also that delights succeed accord- 
 ing to the temperature of heat and light ; or of wisdom and its 
 love. The reason why on our approach there breathed on you as 
 it were a vernal warmth, is, because conjugial love and that 
 warmth in our heaven act in unity; for warmth with us is love; 
 and the light, wherewith warmth is united, is wisdom ; and use 
 is as it were the atmosphere which contains each in its bosom. 
 What are heat and light without that which contains them ? In 
 like manner, what are love and wisdom without their use ? In 
 Buch case there is nothing conjugial in them, because the subject 
 is wanting in which they should exist to produce it. In heaven 
 where there is vernal warmth, there is love truly conjugial; 
 because the vernal principle exists only where warmth is equally 
 united to light, or where warmth and light are in equal propor- 
 tions; and it is our opinion, that as warmth is delighted with 
 light, and vice versa, so love is delighted with wisdom, and wis- 
 dom in its turn with love." He further added, " With us in 
 heaven there is perpetual light, and on no occasion do the shades 
 of evening prevail, still less is there darkness ; because our sun 
 does not set and rise like yours, but remains constantly in a 
 middle altitude between the zenith and the horizon, which, as 
 you express it, is at an elevation of 45 degrees. Hence, the heat 
 and light proceeding from our sun cause perpetual spring, and a 
 perpetual vernal warmth inspires those with whom love is united 
 with wisdom in just proportion ; and our Lord, by the eternal 
 union of heat and light, breathes nothing but uses: hence also 
 come the germinations of your earth, and the connubial associa- 
 tions of your birds and animals in the spring; for the vernal 
 warmth opens their interiors even to the inmost, which are called 
 126 
 
ANn ITS CHASTE DELIGHTS. 137, 138 
 
 their souls, and affects them, and communicates to them its con* 
 jugial principle, and causes their principle ofprolification to come 
 into its delights, in consequence of a continual tendency to pro- 
 duce fruits of use, which use is the propagation of their kind. 
 But with men {homines) there is a perpetual influx of vernal 
 warmth from the Lord ; wherefore they are capable of enjoying 
 marriage delights at all times, even in the midst of winter ; for 
 the males of the human race were created to be recipients of 
 light, that is, of wisdom from the Lord, and the females to be 
 recipients of heat, that is, of the love of the wisdom of the male 
 from the Lord. Hence then it is, that, as we approached, there 
 breathed on you a vernal warmth attended with an odoriferous 
 fragrance, like what arises from gardens and fields in the spring." 
 As he said this, he gave me his right hand, and conducted me to 
 houses inhabited by married partners in a like prime of their age 
 with himself and his partner; and said, "These wives, who now 
 seem like young virgins, were in the world infirm old women ; 
 and their husbands, who now seem in the spring of youth, were 
 in the world decrepit old men ; and all of them were restored by 
 the Lord to this prime of their age, because they mutually loved 
 each other, and from religious motives shunned adulteries as 
 enormous sins:" and he added, "No one knows the blessed 
 delights of conjugial love, unless he rejects the horrid delights of 
 adultery ; and no one can reject these delights, unless he is under 
 the influence of wisdom from the Lord ; and no one is under the 
 influence of wisdom from the Lord, unless he performs uses from 
 the love of uses." I also saw on this occasion their house uten- 
 sils, which were all in celestial forms, and glittered with gold, 
 which had a flaming appearance from the rubies with which it 
 was studded. 
 
 ON THE CHASTE PRINCIPLE AND THE NON-CHASTE. 
 
 138. As we are yet only at the entrance of our subject re- 
 specting conjugial love specifically considered, and as conjugial 
 love cannot be known specifically, except in a very indistinct and 
 obscure manner, unless its opposite, which is the unchaste prin- 
 ciple, also in some measure appear; and as this unchaste prin- 
 ciple appears in some measure, or in a shade, when the chaste 
 principle is described together with the non chaste, non-chastity 
 being only a removal of what is unchaste from what is chaste ; 
 therefore we will now proceed to treat of the chaste principle and 
 the non-chaste. But the unchaste principle, which is altogether 
 opposite to the chaste, is treated of in the latter part of this 
 
 127 
 
138 — 140 CONJUGIAL LOVE 
 
 work, entitled Adulterous Love and its Sinful Pleasures, 
 where it is fully described with all its varieties. But what the 
 unchaste principle is, and what the non-chaste, and with what 
 persons each of them prevails, shall be illustrated in the follow- 
 ing order; I. The chaste pi'inci^le and the non-ohasie are predi- 
 cated only of marriages and of such things as relate to marriages. 
 II. The chaste principle is predicated only of monogamical mar- 
 riages^ or of the r)%arriage of one man with one wvfe. III. The 
 Christian conjiigial principle alone is chaste. I V . Love truly 
 conjugial is essential chastity, Y. All the delights of love truly 
 coiyjugial^ even the ultimate^ are chaste. YI. With those who are 
 made spiritual hy the Lord, conjugial love is more and morepuri- 
 '^ed and rendered chaste. Yll. The chastity of tnarriage exists 
 •y a total renunciation of whoredoms from a principle of religion. 
 YIII. Chastity cannot be predicated of infants., or of hoys and 
 girls, or of young men and virgins before they feel in themselves 
 the love of the sex. IX. Chastity cannot hepredicated of eunuchs 
 so horn, or of eunuchs so made. X. Chastity cannot hepredicated 
 of those who do not helieve adulteries to he evils in regard to re- 
 ligion J and still less of those who do not helieve them to he hurt- 
 ful to society. XL Chastity cannot he predicated of those who 
 abstain from adulteries only for various external reasons. XIL 
 Chastity cannot be predicated of those who believe marriages to 
 he unchaste. XIII. Chastity cannot be predicated of those who 
 have renounced marriage by vows of perpetual celibacy, unless 
 there he and remain in them the love of a life truly conjugial. 
 XI Y. A state of marriage i$ to be preferred to a state of celibacy. 
 We will now proceed to an explanation of each article. 
 
 139. I. The chaste principle and the non-chaste are 
 predicated only of marriages and of such things as re- 
 late TO marriages. The reason of this is, because, as will be 
 shewn presently, love truly conjugial is essential chastity ; and 
 the love opposite to it, which is called adulterous, is essential 
 iinchastity ; so far therefore as any one is purified from the latter 
 love, so lar he is chaste ; for so far the opposite, which is des- 
 tructive of chastity, is taken away ; whence it is evident that the 
 purity of conjngial love is what is called chastity. Nevertheless 
 there is a conjugial love which is not chaste, and yet it is not un- 
 chastity ; as is the case with married partners, who, for various 
 external reasons, abstain from the effects of lasciviousness so as 
 not to think about them ; howbeit, if that love is not purified in 
 their spirits, it is still not chaste ; its form is chaste, but it has 
 not in it a chaste essence. 
 
 140. The reason why the chaste principle and the non-chaste 
 are predicated of such things as relate to marriages, is, because 
 the conjugial principle is inscribed on both sexes from inmost 
 principles» to ultimates; and a man's quality as to his thoughts 
 and affections, and consequently as to his bodily actions and 
 
 128 
 
AND ITS CHASTE DELIGHTS. 14:0 142 
 
 behaviour, is according thereto. That this is the case, appears 
 more evidently from such as are unchaste. The unchaste prin* 
 cipie abiding in their minds is heard from the tone of their voice 
 in conversation, and from their applying whatever is said, even 
 though it be chaste, to wanton and loose ends ; (the tone of the 
 voice in conversation is grounded in the will-affection, and the 
 conversation itself is grounded in the thought of the understand- 
 ing ;) which is a proof that the will and the understanding, with 
 everything belonging to them, consequently the whole mind, and 
 thence everything belonging to the body, from inmost principles 
 to ultimates, abound with what is unchaste. I have been in- 
 formed by the angels, that, with the greatest hypocrites, the 
 unchaste principle is perceivable from hearing their conversa- 
 tion, however chastely they ma}^ talk, and also is made sensible 
 from the sphere that issues from them ; which is a further proof 
 that unchastity resides in the inmost principles of their minds, 
 and thence in the inmost principles of their bodies, and that the 
 latter principles are exteriorly covered like a shell painted with 
 figures of various colors. That a sphere of lasciviousness issues 
 forth from the unchaste, is manifest from the statutes prescribed 
 to the sons of Israel, ordaining that everything should be unclean 
 that was touched even by the hand of those who were defiled by 
 such unchaste persons. From these considerations it may be 
 concluded that the case is similar in regard to the chaste, viz., 
 that with them everything is chaste from inmost principles to 
 ultimates, and that this is an effect of the chastity of conjugial 
 love. Plence it is, that in the world it is said, "To the pure all 
 things are pure, and to the defiled all things are defiled." 
 
 144. The chaste pkinciple is predicated only of mono- 
 gamical marriages, or of the marriage of one man with 
 ONE WIFE. The reason of this is, because with them conjugial 
 love does not reside in the natural man, but enters into the spi- 
 ritual man, and successively opens to itself a way to the essential 
 spiritual marriage, or the marriage of good and truth, which is 
 its origin, and conjoins itself therewith ; for that love enters 
 according to the incret,,^e of wisdom, which is according to 
 the implantation of the church from the Lord, as has been 
 abundantly shewn above. This cannot be effected with polyga- 
 mists ; for they divide conjugial love ; and this love when divided, 
 is not unlike the love of the sex, which in itself is natural ; but 
 on this subject something worthy of attention may be seen in 
 the section on Polygamy. 
 
 142. III. The Christian conjugial principle alone is 
 CHASTE. This is, because love truly conjugial keeps pace with 
 the state of the church in man {liomo\ and because the state of 
 the church is from the Lord, as has been shewn in the foregoing 
 section, n. 130, 131, and elsewhere; also because the church in 
 its genuine truths is in the Word, and the Lord is there present 
 
 9 129 
 
142 — IM CONJTJGIAL LOVE 
 
 in those truths. From these considerations it follows, that the 
 chaste conjugial principle exists nowhere but in the Christian 
 world, and still that there is a possibility of its existing elsewhere. 
 Bj the Christian conjugial principle we mean the marriage of one 
 man with one wife. That this conjugial principle is capable of 
 being ingrafted into Christians, and of being transplanted heredi- 
 tarily into the offspring from parents who are principled in love 
 truly conjugial, and that hence both the faculty and the inclina- 
 tion to grow wise in the things of the church and of heaven may 
 become connate, will be seen in its proper place. Christians, if 
 they marry more wives than one, commit not only natural but 
 also spiritual adultery : this will be shewn in the section on 
 
 POLYGAMY. 
 
 143. lY. Love truly conjugial is essential chastity. 
 The reaso*ns for this are, 1. Because it is from the Lord, and 
 corresponds 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, in proportion as the church exists with 
 man {homo). 4. Because it is the foundation and head of all 
 celestial and spiritual loves. 5. Because it is the orderly 
 seminary of the human race, and thereby of the angelic heaven. 
 6. Because on this account it also exists with the angels of hea- 
 ven, and gives birth with them to spiritual offspring, which 
 are love and wisdom. 7. And because its uses are thus more 
 excellent than the other uses of creation. From these conside- 
 rations it follows, that love truly conjugial, viewed from its 
 origin and in its essence, is pure and holy, so that it may be 
 called purity and holiness, consequent|,y essential chastity : but 
 that nevertheless it is not altogether pure, either with men or 
 angels, may be seen below in article YL, n. 146. 
 
 144. Y. All the delights of love truly conjugial, 
 EVEN the ultimate, ARE CHASTE. Tliis follows from what 
 has been above explained, that love truly conjugial is essential 
 chastity, and from the considerations that delights constitute its 
 life. That the delights of this love ascend and enter heaven, 
 and in the way pass through the delights of the heavenly loves, 
 in which the angels of heaven are principled ; also, that they 
 conjoin themselves with the delights of the conjugial love of the 
 angels, has been mentioned above. Moreover, 1 have heard it 
 declared by the angels, that they perceive those delights with 
 themselves to be exalted and filled, while they ascend from chaste 
 marriages on the earths : and when some by-standers, who were 
 unchaste, inquired concerning the ultimate delights whether 
 they were chaste, they assented and said, " How should it be 
 otherwise ? Are not these the delights of true conjugial love in 
 their fulness?" The origin, nature, and quality of the delights 
 of this love, may be seen above, n. 69: and also in the memo- 
 rable BELATioNS, especially those which follow. 
 
 130 
 
AND ITS CHAST.^ DELIGHIS. 145, 146 
 
 145. yi. "With those who are made spiritual by the 
 Lord, conjugial love is more and more purified and 
 RENDERED CHASTE, The reasoDs for this are, 1. Because the 
 first love, by which is meant the love previous to the nuptials 
 and immediately after them, partakes somewhat of the love of 
 the sex, and thus of the ardor belonging to the body not as yet 
 moderated by the love of the spirit. 2. Because a man {homo) 
 from natural is successively macs spiritual ; for he becomes spi- 
 ritual in proportion as his rational principle, which is the medium 
 between heaven and the world, begins to drive a soul from influx 
 out of heaven, which is the case so far as it is affected and de- 
 lighted with wisdom ; concerning which wisdom see above, n. 
 130 ; and in proportion as this is effected, in the same propor- 
 tion his mind is elevated into a superior aura^ which is the con- 
 tinent of celestial light and heat, or, what is the same, of the 
 wisdom and love in which the angels are principled ; for hea- 
 venly light acts in unity with wisdom, and heavenly heat with 
 love ; and in proportion as wisdom and the love thereof increase 
 with married pairs, in the same proportion conjugiallove is puri- 
 fied with th6m ; and as this is effected successively, it follows 
 that conjugial love is rendered more and more chaste. This 
 spiritual purification may be compared with the purification 
 of natural spirits, which is effected by the chemists, and is 
 called defecation, rectification, castigation, acution, decanta- 
 tion, and sublimation ; and wisdom purified may be compared 
 with alcohol, which is a highly rectified spirit. 3. Now as spi- 
 ritual wisdom in itself is of such a nature that it becomes more 
 and more warmed with the love of growing wise, and by virtue 
 of this love increases to eternity ; and as this is effected in pro- 
 portion as it is perfected by a kind of defecation, castigation, 
 rectification, acution, decantation, and sublimation, and this 
 by elevating and abstracting the intellect from the fallacies 
 of the senses, and the will from the allurements of the body; 
 it is evident that conjugial love, whose parent is wisdom, is in 
 like manner rendered successively more and more pure, and 
 thereby chaste. That the first state of love between married 
 partners is a state of heat not yet tempered by light ; but that 
 it is successively tempered in proportion as the husband is per- 
 fected in wisdom, and the wife loves it in her husband, may be 
 seen in the memorable relation, n. 137. 
 
 146. It is however to be observed, that there is no conjugial 
 love altogether chaste or pure either with men (homines) or with 
 angels; ther«e is still somewhat not chaste or not pure which 
 adjoins or subjoins itself thereto ; but this has a different origin 
 from that which gives birth to what is unchaste: for with the 
 angels the chaste principle is above and the non-chaste beneath , 
 and there is as it were a door with a hinge interposed by the 
 Lord, which is opened by determination, and is carefully pre- 
 
 131 
 
146 148 CON.TUGIAf. LOTE 
 
 vented from standing open, lest the one principle slioiild pass 
 into the other, and they should mix together : for the natural 
 principle of man from his birth is defiled and franght with evils ; 
 whereas his spiritual principle is not so, because its birth is from 
 the Lord, for it is regeneration; and regeneration is a successive 
 separation from the evils to which a man is naturally inclined. 
 Tliat no love with either men or angels is altogether pure, or 
 can be pure ; but that the end, purpose, or intention of the 
 will, is principally regarded by the Loi*d : and that therefore so 
 far as a man is principled in a good end, purpose, or intention, 
 and perseveres therein, so far he is initiated into purity, and so 
 far he advances and approaches towards purity, may be seen 
 above, n. 71. 
 
 147. YII. The cHA&TriY of maeriage exists by a total 
 
 KENUNCIATION OF WHOREDOMS FROM A PRINCIPLE OF RELIGION, 
 
 The reason of this is, because chastity is the removal of unchas- 
 tity ; it being a universal law, that so far as any one removes 
 evil, so far a capacity is given for good to succeed in its place ; 
 and further, so far as evil is hated, so far good is loved ; and 
 also vicQ versa ^ consequently, so far as whoredom is renounced, 
 so far the chastity of marriage enters. That conjugial love is 
 purified and rectified according to the renunciation of whore- 
 doms, every one sees from common perception as soon as it is 
 mentioned and heard ; thus before confirmation ; but as all have 
 not common perception, it is of importance that the subject 
 should al&o be illustrated in the way of proof by such conside- 
 rations as may tend to confirm it. These considerations are, 
 that conjugial love grows cold as soon as it is divided, and this 
 coldness causes it to perish ; for the heat of unchaste love ex- 
 tinguishes it, as two opposite heats cannot exist together, but 
 one must needs reject the other and deprive it of its potency. 
 Whenever therefore the heat of conjugial love begins to acquire 
 a pleasant warmth, and from a sensation of its delights to bud 
 and flourish, like an orchard and garden in spring; the latter 
 from the vernal temperament of light and heat from the sun of 
 the natural world, but the former from the vernal temperament 
 of light and heat from the sun of the spiritual world. 
 
 148. There is implanted in every man {homo) from creation, 
 and consequently from his birth, an internal and an external 
 conjugial principle; the internal is spiritual, and the external 
 natural : a man comes first into the latter, and as he becomes 
 spiritual, he comes into the former. If therefore he ren}ains 
 in the external or natural conjugial principle, the internal or 
 spiritual conjugial principle is veiled or covered, until he knows 
 nothing respecting it; yea, until he calls it an ideal shadow 
 without a substance : but if a man becomes spiritual, he then 
 begins to know something respecting it, and afterwards to por- 
 
 132 
 
AND ITS CHASTE DELIGHTS. 148 150 
 
 ceive something of its quality, and successively to be made 
 sensible of its pleasantness, agreeableness, and delights ; and 
 in proportion as this is the case, the veil or covering between 
 the external and internal, spoken of above, ^begins to be at- 
 tenuated, and afterwards as it were to melt, and lastly to be 
 dissolved and dissipated. When this effect takes place, the ex- 
 ternal conjugial principle remains indeed ; but it is continually 
 purged and purified from its dregs by the internal ; and this 
 until the external becomes as it were the face of the internal, 
 and derives its delight from the blessedness which is in the 
 internal, and at the same time its life, and the delights of its 
 potency. Such is the renunciation. of whoredoms, by which 
 the chastity of marriage exists. It may be imagined, that 
 the external conjugial principle, which remains after the in- 
 ternal has separated itself from it, or it from itself, resembles 
 the external principle not separated : but I have heard from 
 the angels that they are altogether unlike ; for that the external 
 principle in conjunction with the internal, which they called the 
 external of the internal, was void of all lasciviousness, because 
 the internal cannot be lascivious, but only be delighted chastely ; 
 and that it imparts the same disposition to its external, wherein 
 it is made sensible of its own delights: the case is altogether 
 otherwise with the external separated from the internal ; this 
 they said, was lascivious in the whole and in every part. 
 They compared the external conjugial principle derived from 
 the internal to excellent fruit, whose pleasant taste and flavor 
 insinuate themselves into its outward rind, and form this into 
 correspondence with themselves ; they compared it also to a 
 granary, whose store is never diminished, but is continually re- 
 cruited according to its consumption ; whereas they compared 
 the external principle, separate from the internal, to wheat in a 
 winnowing machine, when it is put in motion about its axis; in 
 which case the chaff only remains, which is dispersed by the 
 wind; so it is with the conjugial principle, unless the adulterous 
 principle be renounced. 
 
 149. The reason why the chastity of marriage does not exist 
 by the renunciation of whoredoms, unless it be made from a 
 principle of religion, is, because a man {homo) without religion 
 is not 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 he is chaste by such 
 renunciation, yet nevertheless unchastity lies inwardly concealed 
 like corrupt matter in a wound only outwardly healed. That 
 conjugial love is according to the state of the church with man, 
 may be seen above n. 130. More on this subject may be seen 
 in the exposition of article XL 
 
 150. VIII. CHASTirY CANNOT BE PREDICATED OF IN- 
 FANTS, OB OF BOYS AND GIRLS, OR OF YOUNG MEN AND YIV> 
 
 133 
 
150 125 CONJUGIAL LOVE 
 
 GINS BEFORE THEY FEEL IN THEMSELVES THE LOVE OF THB 
 
 feEx. This is because the chaste principle and the unchaste are 
 predicated only of marriages, and of such things as relate to mar- 
 riages, as may be seen above, n. 139 ; and of those who know- 
 nothing of the things relating to marriage, chastity is not pre- 
 dicate ; for it is as it were nothing relating to them ; and no 
 thing cannot be an object either of affection or thought : but after 
 this nothing there arises something, when the first motion to- 
 wards marriage is felt, which is the love of the sex. That virgins 
 and young men, before they feel in themselves the love of the sex, 
 are commonly called chaste, is owing to ignorance of what chas- 
 tity is. 
 
 151. XI. Chastity cannot be predicated of eunuchs 
 so BORN, OR of EUNUCHS SO MADE. EuHuchs SO bom are those 
 more especially with whom the ultimate of love is wanting from 
 birth ; and as in such case the first and middle principles are 
 without a foundation on which to stand, they have therefore no 
 existence ; and if they exist, the pei*sons in whom they exist 
 have no concern to distinguish between the chaste principle and 
 the unchaste, each being indifferent to them ; but of these 
 persons there are several distinctions. The case is nearly the 
 same with eunuchs so made as with some eunuchs so born ; but 
 eunuchs so made, as they are both men and women, cannot 
 possibly regard conjugial love any otherwise than as a phantasy, 
 and the delights thereof as idle stories. If they have any incli- 
 nation, it is rendered mute, which is neither chaste nor unchaste: 
 and what is neither chaste nor unchaste, derives no quality from 
 either the one or the other. 
 
 152. X. Chastity cannot be predicated of those who 
 
 DO NOT believe ADULTERIES TO 2E EVILS IN REGARD TO RELI- 
 GION ; AND STILL LESS OF THOSE WHO DO NOT BELIEVE THEM 
 
 TO BE HURTFUL TO SOCIETY. The rcasou why chastity cannot be 
 predicated of such is, because they neither know what chastity is 
 nor even that it exists ; for chastity relates to marriage, as was 
 shewn in the first article of this section. Those who do not 
 i)elieve adulteries be evil in regard to religion, regard even 
 marriages as unchaste ; whereas religion with married pairs con- 
 stitutes their chastity ; thus such persons have nothing chaste in 
 them, and therefore it is in vain to talk to them of chastity ; 
 these are confirmed adulterers : but those who do not believe 
 adulteries to be hurtful to society, know still less than the others, 
 either what chastity is or even that it exists ; for they are adul- 
 terers from a determined purpose : if they say that marriages arc 
 less unchaste than adulteries, they say so merely with the mouth, 
 but not with the heart, because marriages with them are cold, 
 and those who speak from such cold concerning chaste heat, 
 cannot have an idea of chaste heat in regard to conjugial love. 
 The nature and quality of such persons, and of the ideas of their 
 thought, and hence of the interior principles of their conversation, 
 
AND ITS CHASTE DELIGHTS. 152 154 
 
 will be seen in tlie second part of this work, — Adulterous Love 
 AND its Sinful Pleasures. 
 
 153. XL Chastity cannot be predicated of those who 
 
 ABSTAIN FROM ADULTERIES ONLY FOR VARIOUS EXTERNAL REA- 
 SONS. Many believe that the mere abstaining from adulteries in 
 the body is chastity ; yet this is not chastity, unless at the same 
 time there is an abstaining in spirit. The spirit of man (homo), 
 by which is here meant his mind as to affections and thoughts, 
 constitutes the chaste principle and the unchaste, for hence it 
 flows into the body, the body being in all cases such as the mind 
 or spirit is. Hence it follows, that those who abstain from adul- 
 teries in the body, without being influenced from the spirit are 
 not chaste ; neither are those chaste who abstain from them in 
 spirit as influenced from the body. There are many assignable 
 causes which make a man desist from adulteries in the body, and 
 also in the spirit as influenced from the body ; but still, he that 
 does not desist from them in the body as influenced from the 
 spirit, is unchaste ; for the Lord says, " That whosoever looheth 
 upon another^ s woman^ so as to lust after her^ hath already com- 
 mitted adultery with her in his heart^^ Matt. v. 28. It is im- 
 possible to enumerate all the causes of abstinence from adulteries 
 in the body only, they being various according to states of mar-» 
 riage, and also according to states of the body ; for there are 
 some persons who abstain from them from fear of the civil law 
 and its perudties ; some from fear of the loss of reputation and 
 thereby of honor; some from fear of diseases which may be 
 thereby contracted ; some from fear of domestic quarrels on the 
 part of the wife, whereby the quiet of their lives may be dis- 
 turbed ; some from fear of revenge on thf» part of the husband or 
 relations; some from fear of chastisement from the servants of 
 the family ; some also abstain from motives of poverty, avarice, 
 or imbecility, arising either from disease, from abuse, from age, 
 or from impotence. Of these there are some also, who, because 
 they cannot or dare not commit adultery in the body, condenm 
 adulteries in the spirit; and thus they speak morally against 
 adulteries, ana in favor of marriages ; but such person, unless in 
 spirit they call adulteries accursed, and this from a religious 
 principle in the spirit, are still adulterers ; for although they do 
 not commit them in the body, yet they do in the spirit; where- 
 fore after death, when they become spirits, they speak openly in 
 favor of them. From these considerations it is manifest, that 
 even a wicked person may shun adulteries as hurtful ; but that 
 none but a Christian can shun them as sins. Hence then the 
 truth of the proposition is evident, that chastity cannot be pre- 
 dicated of those who abstain from adulteries merely for various 
 external reasons. 
 
 154. XII. Chastity cannot be predicated of those who 
 BELIEVE MARRIAGES TO BE UNCHASTE. These, like the pei-sous 
 
 135 
 
154, 155 CONJUGIAL LOVE 
 
 spoken of jnst above, n. 152, do not know either what chastit} 
 is, or even tliat it exists ; and in this respect they are like those 
 who make chastity to consist merely in celibacy, of whom we 
 shall speak presently. 
 
 155. XIII. Chastity cannot be predicated of those who 
 
 HAVE renounced MARRIAGE BY V0W3 OF PERPETUAL CELIBACY, 
 UNLESS THERE BE AND REMAIN IN THEM THE LOVE OF A LIFE 
 
 TRULY CONJUGIAL. The reason why chastity cannot be pre- 
 dicated of these, is, because after a vow of perpetual celibacy, 
 conjugial love is renounced ; and yet it is of this love alone 
 that chastity can be predicated : nevertheless there still remains 
 an inclination to the sex implanted from creation, and conse- 
 quently innate by birth ; and when this inclination is restrained 
 and subdued, it must needs pass away into heat, and in some 
 cases into a violent burning, which, in rising from the body 
 into the spirit, infests it, and with some persons defiles it ; and 
 there may be instances where the spirit thus defiled may defile 
 also the principles of religion, casting them down from their 
 internal abode, where they are in holiness, into things external, 
 where they become mere matters of talk and gesture ; therefore 
 it was provided by the Lord, that celibacy should have place 
 only with those who are in external worship, as is the case with 
 all who do not address themselves to the Lord, or read the 
 Word. With such, eternal life is not so much endangered by 
 vows of celibacy attended with engagements to chastity, as it is 
 with those who are principled in internal worship: moreover, in 
 many instances that state of life is not entered upon from any 
 freedom of the will, many being engaged therein before they 
 attain to freedom grounded in reason, and some in consequence 
 of alluring worldly motives. Of those who adopt that state with 
 a view to have their minds disengaged from the world, that 
 they may be more at leisure to apply themselves to divine things, 
 those only are chaste with whom the love of a life truly con- 
 jugial either preceded that state or followed it, and with whom 
 it remains; for the love of a life truly conjugial is that alone 
 of which chastity is predicated. Wherefore also, after death, 
 all who have lived in monasteries are at length freed from their 
 vows and set at liberty, that, according to the interior vows and 
 desires of their love, they may be led to choose a life either con- 
 jugial or extra-conjugial : if in such case they enter into con- 
 jugial life, those who have loved also the spiritual things of 
 divine worship are given in marriage in heaven ; but those who 
 enter into extra-conjugial life are sent to their like, who dwell 
 on the confines of heaven. I have inquired of the angels, 
 whether those who have devoted themselves to works of piety, 
 and given themselves up entirely to divine worship, and who thus 
 have withdrawn themselves from the snares of the world and the 
 concupiscences of the flesh, and with this view have vowed per- 
 136 
 
AND ITS CHASTE DELIGHTS. 155 151* 
 
 petiial virginity, are received into heaven, and there admitted 
 among the blessed to enjoy an especial portion of happiness 
 according to their faith. To this the angels replied, that such 
 are indeed received into heaven ; but when they are made 
 sensible of tlie sphere of conjugial love there, they become sad 
 and fretful, and then, some of their own accord, some by asking 
 Ifeave, and some from being commanded, depart and are dis- 
 missed, and when they are out of that heaven, a way is opened 
 for them to their consociates, who had been in a similar state of 
 life in the world ; and then from being fretful they become 
 cheerful, and rejoice together. 
 
 156. XI Y. A STATE OF MARRIAGE IS TO BE PREFERRED TO A 
 
 STATE OF CELIBACY. This is evident from what has been said 
 above respecting marriage and celibacy. A state of marriage is 
 to be preferred because it is a state ordained from creation ; 
 because it originates in the marriage of good and truth ; because 
 it corresponds with the marriage of the Lord and the church ; 
 because the church and conjugial love are constant companions ; 
 because its use is more excellent than all the other uses of the 
 things of creation, for thence according to order is derived the 
 increase of the human race, and also of the angelic heaven, 
 which is formed from the human race : moreover, marriage con- 
 stitutes the completeness of a man {homo) ; for by it he becomes 
 a complete man, as will be shewn in the following chapter. All 
 these things are wanting in celibacy. But if the proposition be 
 taken for granted, that a state of celibacy is preferable to a state 
 of marriage, and if this proposition be left to the mind's ex- 
 amination, to be assented to and established by confirming 
 proofs, then the conclusion must be, that marriages are not holy, 
 neither can they be chaste ; yea, that chastity in the female sex 
 belongs only to those, who abstain from marriage and vow per- 
 petual virginity : and moreover, that those who have vowed per- 
 petual celioacy are understood by the eunuchs who make them' 
 selves eunuchs for the kingdom of heaven's sake^ Matt. xix. 12 ; 
 not to mention other conclusions of a like nature ; which, being 
 grounded in a proposition that is not true, are also not true. 
 The eunuchs who make themselves eunuchs for the kingdom of 
 heaven's sake, are spiritual eunuchs, who are such as in mar- 
 riages abstain from the evils of whoredoms : that Italian eunuchs 
 
 are not meant, is evident. 
 
 * * * * * * 
 
 151.* To the above I shall add two memorable relations. 
 First. As I was going home from the school of wisdom (con- 
 cerning which, see above, n. 132), I saw in the w^ay an angel 
 dressed in blue. He joined me and walked by my side, and 
 said, *' I see that you aVe come from the school of wisdom, and 
 are made glad by what you heard there ; and as I perceive that you 
 are not a full inhabitant of this world, because you are at the 
 
 137 
 
151* CONJUGIAL LOVE 
 
 Bame time in the natural world, and therefore know nothing 
 of our Olympic gymnasia, where the ancient sophi meet together, 
 and by the information they collect from every new comer, learn 
 what changes and successions wisdom has undergone and is still 
 undergoing in your world ; if you are willing I will conduct you 
 to the place where several of those ancient sophi and their sons, 
 that is, their disciples, dwell." So he led me to the confines 
 between the north and east ; and while I was looking that way 
 from a rising ground, lo ! I saw a city, and on one side of it two 
 small hills ; that which was nearer to the city being lower than 
 the other. " That city," said he, is called Athens, the lower 
 hill Parnassus, and the higher Helicon. They are so called, 
 because in the city and around it dwell the wise men who for- 
 merly lived in Greece, as Pythagoras, Socrates, Aristippus, 
 Xenophon, with their disciples and scholars." On my asking 
 him concerning Plato and Aristotle, he said, "They and their 
 followers dwell in another region, because they taught principles 
 of rationality which relate to the understanding ; whereas the 
 former taught morality which relates to the life." He further 
 informed me, that it was customary at times to depute from the 
 city of Athens some of the students to learn from the literati of 
 the Christians, what sentiments they entertain at this day re- 
 specting God, the creation of the universe, the immortality of the 
 soul, the relative state of men and beasts, and other subjects of 
 interior wisdom ; and he added, that a herald had that day an- 
 nounced an assembly, which was a token that the emissaries had 
 met with some strangers newly arrived from the earth, who had 
 communicated some curious information. We then saw several 
 persons going from the city and its suburbs, some having their 
 heads decked with wreaths of laurel, some holding palms in their 
 hands, some with books under their arms, and some with pens 
 under the hair of the left temple. We mixed with the company, 
 and ascended the hill with them ; and lo ! on the top was an 
 octagonal palace, which they called the Palladium, into which we 
 entered : within there were eight hexangular recesses, in each of 
 which was a book-case and a table : at these recesses were seated 
 the laureled sophi^ and in the Palladium itself there were seats 
 cut out of the rock, on which the r^st were seated. A door on 
 the left was then opened, through which the two strangers newly 
 arrived from the earth were introduced ; and after the compli- 
 ments of salutation were paid, one of the laureled sophi asked 
 them, "What news from the earth?" They replied, "This 
 is news, that in forests there have been found men like beasts, or 
 beasts like men : from their face and body they were known to 
 have been born men, and to have been lost or left in the forests 
 when they were two or three years old ; they were not able to 
 give utterance to any thought, nor could they learn to articulate 
 the voice into any distinct expression ; neither did they know the 
 138 
 
AND ITS CHASTE DELIGHTS. 151*, 152* 
 
 food suitable for them as the beasts do, but put greedily into 
 their mouths whatever they found in the forest, whether it was 
 clean or unclean ; besides many other particulars of a like nature : 
 from which some of the learned among us have formed several 
 conjectures and conclusions concerning the relative state of men 
 and beasts." On hearing this account, some of the ancient sophi 
 asked, " What were the conjectures and conclusions formed from 
 the circumstances you have related?" The two strangers re- 
 plied, " There were several : but they may all be comprised under 
 the following : 1. That a man by nature, and also by birth, is 
 more stupid and consequently viler than any beast ; and that he 
 remains so, unless he is instructed. 2. That he is capable of 
 being instructed, because he has learnt to frame articulate 
 sounds, and thence to speak, and thereby has begun to express 
 his thoughts, and this successively more and more perfectly 
 until he has been able to express the laws of civil society ; 
 several of which are nevertheless impressed on beasts from their 
 birth. 3. That beasts have rationality like men. 4. Therefore, 
 that if beasts could speak, they would reason on any subject as 
 acutely as men ; a proof of which is, that they think from reason 
 and prudence just as men do. 5. That the understanding is 
 only a modification of light from the sun ; the heat co-operating 
 by means of ether, so that it is only an activity of interior 
 nature ; and that this activity may be so exalted as to appear like 
 wisdom. 6. That therefore it is ridiculous to believe that a man 
 lives after death any more than a beast ; unless perchance, for 
 some days after his decease, in consequence of an exhalation of 
 the life of the body, he may appear as a mist under the form of 
 a spectre, before he is dissipated into nature ; just as a shrub 
 raised up from its ashes, appears in the likeness of its own form. 
 T. Consequently that religion, which teaches a life after death, is 
 a mere device, in order to keep the simple inwardly in bonds by 
 its laws, as they are kept outwardly in bonds by the laws of the 
 state." To this they added, that " people of mere ingenuity 
 reason in this manner, but not so tne intelligent:" and they 
 were asked, '^ How do the intelligent reason ?" They said they 
 had not been informed ; but they supposed that they must rea- 
 son differently. 
 
 152.* On hearing this relation, all those who were sitting at 
 the tables exclaimed, " Alas ! what times are come on the earth I 
 "What changes has wisdom undergone ? How is she transformed 
 into a false and infatuated ingenuity I The sun is set, and in his 
 station beneath the earth is in direct opposition to his meridian 
 altitude. From the case here adduced respecting such as have 
 been left and found in forests, who cannot see that an unin- 
 structed man is such as here represented ? For is not the nature 
 of his life determined by the nature of the instruction he receives? 
 Is he not born in a state of greater ignorance than the beasts? 
 
 139 
 
152*, 153* CONJUGIAL LOVE 
 
 •V Must he not learn to walk and to speak ? Supposing he nevei 
 learnt to walk, would he ever stand upright? And if he never 
 learnt to speak, would he ever be able to express his thoughts ? 
 Is not every man such as instruction makes him, — insane from 
 false principles, or wise from truths? and is not he that is insane 
 from false principles, entirely possessed with an imagination that 
 he is wiser than he that is wise from truths ? Are there not 
 instances of men who are so wild and foolish, that they are no 
 more like men than those who have been found in forests ? Is 
 not this the case with such as have been deprived of memory ? 
 From all these considerations we conclude, that a man without 
 instruction is neither a man nor a beast ; but that he is a form, 
 which is capable of receiving in itself that which constitutes a 
 man ; and thus that he is not born a man, but that he is made 
 a man ; and that a man is born such a form as to be an organ 
 receptive of life from God, to the end that he may be a subject 
 into which God may introduce all good, and, by union with him- 
 self, may make him eternally blessed. We have perceived from 
 your conversation, that wisdom at this day is so far extinguished 
 or infatuated, that nothing at all is known concerning the relative 
 state of the life of men and of beasts ; and hence it is that the 
 state of the life of man after death is not known : but those who 
 are capable of knowing this, and yet are not willing, and in con- 
 sequence deny it, as many Christians do, may fitly be compared 
 to such as are found in forests: not that they are rendered so 
 stupid from a want of instruction, but that they have rendered 
 themselves so by the fallacies of the senses, which are the dark- 
 ness of truths." 
 
 153.* At that instant a certain person standing in the middle 
 of the Palladium, and holding in his hand a palm, said, "'Explain, 
 I pray, this arcanum. How a man, created a form of God, could 
 be changed into a form of the devil. I know that the angels of 
 lieaven are forms of God and that the angels of hell are forms of 
 the devil, and that the two forms are opposite to each other, the 
 latter being insanities, the former wisdoms. Tell me, therefore, 
 how a man, created a form of God, could pass from day into such 
 night, as to be capable of denying God and life eternal." To 
 this the several teachers replied in order ; first the Pythagoreans, 
 next the Socratics, and afterwards the rest : but among them 
 there was a certain Platonist, who spoke last ; and his opinion 
 prevailed, which was to this effect; That tiie men of the satur- 
 nine or golden age knew and acknowledged that they were forms 
 receptive of life from God ; and that on this account wisdom was 
 inscribed on their souls and hearts, and hence they saw truth 
 from the light of truth, and by truths perceived good from the 
 delight of the love thereof: but as mankind in the following ages 
 receded from the acknowledgement that all the truth of wisdom 
 ^nd the consequent good of love belonging to them, continually 
 140 
 
AND ITS CHASTE DELIGHTS. 153* — 155* 
 
 flowed in from God, they ceased to be habitations of God ; and 
 then also discourse with God, and consociation with angels 
 ceased : for the interiors of their minds were bent from their 
 direction, which had been elevated upwards to God from God, into 
 a direction more and more oblique, outwardly into the world, 
 and thereby to God from God through the world, and at length 
 inverted into an opposite direction, which is downwards to self ; 
 and as God cannot be looked at by a man interiorly inverted, and 
 thereby averted, men separated themselves from God, and were 
 made forms of hell or devils. From these considerations it 
 follows, that in the first ages they acknowledged in heart and 
 soul, that all the good of love and the consequent true wisdom, 
 were derived to them from God, and also that they were God's 
 in them : and thus that they were mere recipients of life from 
 God, and hence were called images of God, sons of God, and 
 born of God : but that in succeeding ages they did not acknow- 
 ledge this in heart and soul, but by a certain persuasive faith, 
 next by an historical faith, and lastly only with the mouth; and 
 this last kind of acknowledgement is no acknowledgement at all ; 
 yea, it is in fact a denial at heart. From these considerations it 
 may be seen what is the quality of the wisdom which prevails at 
 this day on the earth among Christians, while they do not know 
 the distinction between a man and a beast, notwithstanding theii 
 being in possession of a written revelation, whereby they may be 
 inspired by God : and hence many believe, that in case a man 
 lives after death, a beast must live also; or because a beast is not 
 to live after death, neither will a man. Is not our spiritual light, 
 which enlightens the sight of the mind, become thick darkneiss 
 with them ? and is not their natural light, which only enlightens 
 the bodily sight, become brightness to them? 
 
 IS^."^ After this they all turned towards the two strangers, 
 and thanked them for their visit, and for the relation they had 
 given, and entreated them to go and communicate to iheir breth- 
 ren what they had heard. The strangers replied that they would 
 endeavor to confirm their brethren in this truth, that so far as 
 they ascribe all the good of charity and the truth of faith to the 
 Lord, and not to themselves, so far they are men, and solar they 
 become angels of heaven. 
 
 155.* The second memoeable relation. One morning I 
 was awoke by some delightful singing which I heard at a height 
 above me, and in consequence, during the first watch, which is 
 internal, pacific, and sweet, more than the succeeding part of the 
 day, I was in a capacity of being kept for some time in the spirit 
 as it were out of the body, and of attending carefully to the 
 affection which was sung. The singing of heaven is an affection 
 of the mind, sent forth through the mouth as a tune : for the 
 tone of the voice in speaking, separate from the discourse of the 
 speaking, and grounded in the affection of love, is what gives life 
 
 141 
 
156* CONJUGIAL LOVP 
 
 to the speech. In that state I perceived that it was the affection 
 of the delights of conjugial love, which was made musical by 
 wives in heaven : that this was the case, I observed from the 
 sound of the song, in which those delights were varied in a 
 wonderful manner. After this I arose, and looked into the 
 spiritual world; and lo! in the east, beneath the sun, there 
 appeared as it were a golden shower. It was the morning dew 
 descending in great abundance, which, catching the sun's rays, 
 exhibited to my eyes the appearance of a golden shower. In 
 consequence of this I became fnlly awake, and went forth in 
 the spirit, and asked an angel who then happened to meet me, 
 whether he saw a golden shower descending from the sun ? He 
 replied, that he saw one whenever he was meditating on conjugial 
 love ; and at the same time turning his eyes towards the sun, he 
 added, "That shower falls over a hall, in which are three hus- 
 bands with their wives, who dwell in the midst of an eastern 
 Earadise. Such a shower is seen falling from the sun over that 
 all, because with those husbands and wives there resides wisdom 
 respecting conjugial love and its delights; with the husbands 
 respecting conjugial love, and with the wives respecting its 
 delights. But I perceive that you are engaged in meditating on 
 the delights of conjugial love: 1 will therefore conduct you there, 
 and introduce you to them." He led me through paradisiacal 
 scenery to houses built of olive wood, having two cedar columns 
 before the gate, and introduced me to the husbands, and asked 
 their permission for me to converse with them in the presence of 
 the wives. They consented, and called their wives. These looked 
 into my eyes most shrewdly; upon which I asked them, " Why 
 do you do so ?" They said, " We can thereby discover exqui- 
 sitely what is your inclination and consequent affection, and your 
 thought grounded in affection, respecting the love of the sex ; 
 and we see that you are meditating intensely, but still chastely, 
 concerning it." And they added, "What do you wish us to tell 
 you on the subject?" I replied, "Tell me, I pray, something 
 respecting the delights of conjugial love." The husbands as- 
 sented, saying, "If you are so disposed, give them some infor- 
 mation in regard to those delights: their ears are chaste." They 
 asked me, " Who taught you to question us respecting the 
 delights of that love ? Why did you not question our husbands?" 
 I replied, " This angel, who accompanies me, informed me, that 
 wives are the recipients and sensories of those delight», because 
 they are born loves ; and all delights are of love." To this 
 they replied with a smile, " Be prudent, and declare nothing of 
 this sort except ambiguously ; because it is a wisdom deeply 
 seated in the hearts of our sex, and is not discovered to any hus- 
 band, unless he be principled in love truly conjugial. There are 
 several reasons for this, which we keep entirely to ourselves." 
 Then the husbands said, " Our wives know all the states of our 
 U2 
 
AND ITS CHASTE DELIGHTS. 155* 
 
 minds, none of which are hid from them : thej see, perceive, and 
 are sensible of whatever proceeds from our will. We, on the 
 other hand, know nothing of what passes with our wives. This 
 faculty is given to wives, because they are most tender loves, and 
 as it were burning zeals for the preservation of friendship and 
 conjugial confidence, and thereby of all the happiness of life, 
 which they carefully attend to, both in regard to their husbands 
 and themselves, by virtue of a wisdom implanted in their love, 
 which is so full of prudence, that they are unwilling to say, and 
 consequently cannot say, that they love, but that they are loved." 
 I asked the wives, "Why are you unwilling, and consequently 
 cannot say so?" They replied, "If the least hint of the kind 
 were to escape from the mouth of a wife, the husband would be 
 seized with coolness, which would entirely separate him from all 
 communication with his wife, so that he could not even bear to 
 look upon her ; but this is the case only with those husbands 
 who do not hold marriages to be holy, and therefore do not love 
 their wives from spiritual love : it is otherwise with those who dq. 
 In the minds of the latter this love is spiritual, and by derivation 
 thence in the body is natural. We in this hall are principled in 
 the latter love by derivation from the former ; therefore we trust 
 our husbands with our secrets respecting our delights of conjugial 
 love." Then I courteously asked them to disclose to me some 
 of those secrets : they then looked towards a window on the 
 southern quarter, and lo I there appeared a white dove, whose; 
 wings shone as if they were of silver, and its head was crested 
 with a crown as of gold : it stood upon a bough, from which 
 there went forth an olive ; and while it was in the attempt to 
 spread out its wings, the wives said, " We will communicate 
 something : the appearing of that dove is a token that we may. 
 "Every man (mr)," they continued, "has five senses, seeing, 
 hearing, smelling, taste, and touch ; but we have likewise 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 of our 
 hands, while we touch the breasts, arms, hands, or cheeks, of our 
 husbands, especially their breasts; and also while we are touched 
 by them. All the gladness and pleasantness of the thoughts of 
 their minds {nientium), all the joys and delights of their minds 
 (animomcm), and ail the festive and cheerful principles of their 
 bosoms, pass from them to us, and become perceptible, sensible, 
 and tangible: we discern them as exquisitely and distinctly as 
 the ear does the tune of a song, and the torjgue the taste of 
 dainties ; in a word, the spiritual delights of our husbands put 
 on with us a kind of natural embodiment ; therefore they call us 
 the sensory organs of chaste conjugial love, and thence its de- 
 lights. But this sixth sense of ours exists, subsists, persists, and 
 is exalted in the degree in which our husbands love us from wis- 
 dom and iudgement, and in which we in our turn love them from 
 
155,* 156* CONJUGIAL LOVE 
 
 the same principles in them. This sense in our sex is called .in 
 the heavens the sport of wisdom with its love, and of love with 
 its wisdom." From this information I became desirous of asking 
 further questions concerning the variety of their delights. They 
 said, " It is infinite ; but we are unwilling and therefore unable 
 to say more ; for the dove at our window, with the olive branch 
 under his feet, is flown away." I waited for its return, but in 
 vain. In the meantime I asked the husbands, "Have you a 
 like sense of conjugial love?" They replied, "We have a like 
 sense in general, but not in particular. We enjoy a general 
 blessedness, delight, and pleasantness, arising from the particu- 
 lars of our wives; and this general principle, which we derive 
 from them, is serenely peaceful." As they said this, lo! through 
 the window there appeared a swan standing on a branch of a fig- 
 tree, which spread out his wings and flew away. On seeing this, 
 the husbands said, "This is a sign for us to be silent respecting 
 conjugial love: come again some other time, and perhaps you 
 may hear more." They then withdrew, and we tooK our leave. 
 
 ON THE CONJUNCTION OF SOULS AND MINDS BY MARRIAGE, 
 WHICH IS MEANT BY THE LORD'S WORDS,— THEY ARE NO 
 LONGER TWO, BUT ONE FLESH. 
 
 156.* That at creation there was implanted in the man and 
 the woman an inclination and also a faculty of conjunction as 
 into a one, and that this inclination and this faculty are still in 
 man and woman, is evident from the book of creation, and at 
 the same time from the Lord's words. In the book of creation, 
 called Genesis, it is written, ''''Jehovah God huilded the rih^ 
 which he had taken from the man^ into a woman^ and brought 
 her to the man. And the man said^ This now is hone of my hones^ 
 and fitsh of my flesh. She shall he called Woman^ hecause she 
 was taken out of man / for this cause shall a ma7i leave his father 
 and his mother^ and shall cleave to his wifej and they shall he one 
 flesh^'' chap. ii. 22 — 24. The Lord also says in Matthew, 
 " Have ye not read^ that he that made them from the beginning^ 
 made them a male and a female^ and said^ For this cause shall a 
 m,an leave father and mother^ and shall cleave to his wife / arid 
 they TWO shall become one flesh? Wherefore they are 
 NO longer TWO, BUT ONE FLESH," chap. xix. 4 — 6. From this 
 it is evident, that the woman was created out of the man {vir)^ 
 and that each has an inclination and faculty to reunite them- 
 selves into a one. That such reunion means into one man 
 144 
 
AND ITS CHASTE DELIGHTS. 
 
 (homo), is also evident from the book of creation, where both 
 together are called man (homo) ; for it is written, '* In the day 
 that God created man (homo), he created them a male and a 
 female, and called their name Man (homo)," chap. v. 2. It is 
 there written, he called their name Adam ; but Adam and maii 
 are one expression in the Hebrew tongue : moreover, both toge- 
 ther are called man in the same book, chap. i. 27 ; chap. iii. 22 
 — 24. One flesh also signifies one man ; as is evident from the 
 passages in the Word where mention is made of all flesh, whicli 
 signifies every man, as Gen. chap. vi. 12, 13, 17, 19 ; Isaiah xl. 5, 6 ; 
 chap. xlix. 26; chap. Ixvi. 16, 23, 24; Jer. xxv. 31; chap, xxxii. 
 27 ; chap. xlv. 5 ; Ezek. xx. 48 ; chap. xxi. 4, 5 ; and other pas- 
 sages. But what is meant by the man's rib, which was builded 
 into a woman ; what by the flesh, which was closed up in the 
 place thereof, and thus what by bone of my bones, and flesh of my 
 flesh ; and what by a father and a mother, whom a man (w'r) 
 shall leave after marriage ; and what by cleaving to a wife, has 
 been shewn in the Arcana Ccelestia; in which work the two 
 books, Genesis and Exodus, are explained as to the spiritual 
 sense. It is there proved that a rib does not mean a rib, — 
 nor flesh, flesh, — nor a bone, a bone, — nor cleaving to, cleaving 
 to; but that they signify spiritual things, which correspond 
 thereto, and consequently are signified thereby. That spiritual 
 things are understood, which from two make one man {lioino), is 
 evident from this consideration, that conjngial love conjoins 
 them, and this love is spiritual. That the love of the man's wis- 
 dom is transferred into the wife, has been occasionally observed 
 above, and will be more fully proved in the following sections: 
 at this time it is not allowable to digress from the subject pro- 
 posed, which is concerning the conjunction of two married part- 
 ners into one flesh by a union of souls and minds. This union 
 we will elucidate by treating of it in the following order. I. 
 From creation there' is irnplanted in each sex a faculty and incli- 
 nation, wherehy they ai^e able and willing to he conjoined together 
 as it were into a one, II. Conjugiailove conjoins two souls, and 
 thence two minds into a one. III. Thewillof the wife conjoins 
 itself with the understanding of the rnan, arid thence the under- 
 standing of the m.an conjoins itself with the will of the vnfe. lY. 
 The inclination to unite the man to herself is constant and per- 
 petual with the wife / hut is inconstant and alternate with the 
 man. Y. Conjunction is inspired into the man from the wife 
 according to her love, and is receioed hy the man according to his 
 wisdom,. YI. This conjunction is effected successively f rom the 
 first days of marriage; and with those who are principled in love 
 truly conjugial, is effected more and more thoroughly to eternity, 
 YII. The conjunction of the wife with the, rational wisdom of the 
 husband is effected fi'otn. within, hut with this moral wisdomjrom 
 without. YTII. For the sake of this conjunction as an end, tlie 
 
 10 145 
 
156"^, 157 CONJUGIAL LOVE 
 
 wife has a percepticn of the affections of the husband,, and also 
 the utmost pricdence in moderating them. IX. Wives conceal 
 this perception with themselves^ and hide it from their husbands^ 
 for reasons of necessity^ in order that conjugial love ^friendships 
 and coiifidence^ and thereby the blessedness of dwelling together ^ 
 and the happiness of life may be secured. X. This perception is 
 the wisdom of the wife^ and is not commicnicable to the m,an ; 
 neither is the rationed wisdom of the man communicable to the 
 wife. XI. The wife^from a principle of love., is continually think- 
 ing about the man^s inclination to her^ with the purpose of joining 
 him to herself : it is otherwise with the man. XII. The wife 
 conjoins herself to the man^ by applications to the desires of his 
 will. XIII. The loife is conjoined to her husband by the sphere 
 of her life flowing from the love of him. XIV. The wife is con- 
 joined to the husband by the appropriation of the powers of his 
 virtue / which however is effected according to their mutual spi- 
 ritual love. XY. Thus the wife receives in herself the image of 
 her husband., and thence perceives^ sees^ and is sensible of his 
 affections. XYI. There are duties proper to the husband^ and 
 others proper to the vnfe ; and the wife cannot enter into the 
 duties proper to the husband^ nor the husband into the duties pro- 
 per to the wife., so as to perform them aright. XYII. These 
 duties^ also., according to mutual aid. conjoin the two into a one., 
 and at the same time constitute one house. XYIII. Married 
 partners., according to these conjimctions, become one man (homo) 
 m.ore and more. XlX. Those who are principled i7i love truly 
 conjugial, are sensible of their being a united man., and o.s it were 
 one flesh. XX. Love truly conjugial^ considered in itself is a 
 union of souls., a conjunction of minds., and an endeavor towards 
 conjunction in the bosoms and thence in the body. XXI. The 
 eta/tes of this love are innocence^ peace ^ tranquillity, inmost friend- 
 ship, f%dl confidence, and a midual desire of mind and heart to do 
 <:very good to each other ; and the states derived from these are 
 blessedness, satisfaction, delight, and pleasure / and fro'm the 
 eternal enjoyment of these is derived heavenly felicity. XXII. 
 These things can only exist in the marriage of one man with one 
 wife. We proceed now to the explanation of these articles. 
 157. I. From creation there is implanted in each sex 
 
 A FACULTY AND INCLINATION, WHEREBY THEY ARE ABLE AND 
 WILLING TO BE JOINED TOGETHER, AS IT WERE INTO A ONE. 
 
 TJiat the woman was taken out of the man,- was shewn just 
 above from the book of creation ; hence it follows, that there is 
 in each sex a faculty and inclination to join themselves together 
 into a one; for that which is taken out of anything, derives 
 and retains its constituent principle, from the principle proper to 
 the thing whence it was, taken ; and as this derived principle is of 
 a similar nature with that from which it was derived, it seeks 
 after a reunion ; and when it is reunited, it is as in itself when it 
 146 
 
AND ITS CHASTE DELIGHTS. 157 159 
 
 is in that from whence it came, and vice versa. That there is a 
 faculty of conjunction of the one sex with the other, or that they 
 are capable of being united, is universally allowed ; and also that 
 there is an inclination to join themselves the one with the other; 
 for experience supplies sufficient confirmation in both cases. 
 
 158. II. CONJUGIAL LOVE CONJOINS TWO SOULS, AND THENCE 
 
 TWO MINDS, INTO A ONE. Evcry man consists of a soul, a mind, 
 and a body. The soul is his inmost, the mind his middle, and 
 the body his ultimate constituent. As the soul is a man's inmost 
 principle, it is, from its origin, celestial ; as the mind is his mid- 
 dle principle, it is, from its origin, spiritual ; and as the body is 
 his ultimate principle, it is, from its origin, natural. Those 
 things, which, from their origin, are celestial and spiritual, are 
 not in space, but in the appearance of space. This also is well 
 known in the word; therefore it is said, that neither extension 
 nor place can be predicated of spiritual things. Since therefore 
 spaces are appearances, distances also and presences are appear- 
 ances. That the appearances of distances and presences in the 
 spiritual world are according to proximities, relationships, and 
 affinities of love, has been frequently pointed out and confirmed 
 in small treatises respecting that world. These observations are 
 made, 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, from their origin, are celestial and spiriti^al ; and 
 as they are not in space, they may be joined togetner as into a 
 one, although their bodies at the same time are not so joined. 
 This is the case especially with married partners, who love each 
 other intimately: but as the woman is from the man, and this 
 conjunction is a species of reunion, it may be seen from reason, 
 that it is not a conjunction into a one, but an adjunction, close 
 and near according to the love, and approaching to contact with 
 those who are principled in love truly conjugial. This adjunc- 
 tion may be called spiritual dwelling together ; which takes place 
 with married partners who love each other tenderly, however 
 distant their bodies may be from each other. Many experimental 
 proofs exist, even in the natural world, in confirmation of these 
 observations. Hence it is evident, that conjugial love conjoins 
 two souls and minds into a one. 
 
 159. III. The will of the wife conjoins itself witk 
 
 THE IJNDEESTANDING OF THE MAN, AND THENCE THE UNDEB- 
 BTANDING OF THE MAN WITH THE WILL OF THE WIFE. Tl)e 
 
 reason of this is, because the male is born to become undei- 
 standing, and the female to become will, loving the understand- 
 ing of 'the male; from which consideration it follows, that 
 conjugial conjunction is that of the will of the wife with the 
 understanding of the man, and the reciprocal 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 
 
 147 
 
X59 161 CONJUGIAL LOVE 
 
 of the most intimate kind ; and that it is such, that the one 
 faculty can enter into the other, and be delighted from and 
 in the conjunction. 
 
 160. lY. The inclination to unite the man to her- 
 self IS constant and perpetual with the wife, but in- 
 constant AND ALTERNATE WITH THE MAN. The reaSOU of this 
 
 is, because love cannot do otherwise than love and unite itself, 
 in order that it may be loved in return, this being its very essence 
 and life ; and women are born loves ; whereas men, with whom 
 they unite themselves in order that they may be loved in return, 
 are receptions. Moreover love is continually efficient ; being like 
 heat, flame, and fire, which perish if their efficiency is checked. 
 Hence the inclination to unite the man to herself is constant and 
 perpetual with the wife : but a similar inclination does not ope- 
 rate with the man towards the wife, because the man is not love, 
 but only a recipient of love ; and as a state of reception is absent 
 or present according to intruding cares, and to the varying 
 presence or absence of heat in the mind, as derived from various 
 causes, and also according to the increase and decrease of the 
 bodily powers, which do not return regularly and at stated 
 periods, it follows, that the inclination to conjunction is incon- 
 stant and alternate with men. 
 
 161. Y. Conjunction is inspired into the man from 
 
 THE wife according TO HER LOVE, AND IS RECEIVED BY THE 
 
 MAN ACCORDING TO HIS WISDOM. That love and consequent 
 conjunction is inspired into the man by the wife, is at this day 
 concealed from the men ; yea, it is universally denied by them ; 
 because wives insinuate that the men alone love, and that they 
 themselves receive; or that the men are loves, and themselves 
 obediences : they rejoice also in heart when the men believe it 
 to be so. There are several reasons why they endeavour to per- 
 suade the men of this, which are all grounded in their prudence 
 and circumspection ; respecting which, something shall be said in 
 a future part of this work, particularly in the' chapter on the 
 
 CAUSES of coldness, SEPARATIONS, AND DIVORCES BETWEEN 
 
 MARRIED PARTNERS. The rcasou why men receive from their 
 wives the inspiration or insinuation of love, is, because nothing 
 of conjugial love, or even of the love of the sex, is with the men, 
 but only with wives and females. That this is the case, has been 
 clearly shewn me in the spiritual world. I was once engaged in 
 conversation there on this subject ; and the men, in consequence 
 of a persuasion infused from their wives, insisted that they loved 
 and not the wives; but that the wives received love from them. 
 In order to settle the dispute respecting this arcanum, all the 
 females, married and unmarried, were withdrawn from the men, 
 and at the same time the sphere of the love of the sex was 
 removed with them. On the removal of this sphere, tlie men 
 "^^ere reduced to a very unusual state, such as they had never 
 148 
 
AND ITS CHASTE DELIGHTS. 161—163 
 
 before perceived, at which they greatly complained. Then, while 
 they were in this state, the females were brought to them, and 
 the wives to the husbands; and both the wives and the other 
 females addressed them 'in the tenderest and most engaging 
 manner ; but they were cold to their tenderness, and turned 
 away, and said one to another, " What is all this ? what is a 
 female?" And when some of the women said that they wei-e 
 their wives, they replied, " What is a wife? we do not know 
 you." But when the wives began to be grieved at this absolutely 
 cold indifference of the men, and some of them to shed tears, the 
 sphere of the love of the female sex, and the coiijugial sphere, 
 which had for a time been withdrawn from the men, was re- 
 stored ; and then the men instantly returned into their former 
 state, the lovers of marriage into their state, and the lovers of 
 the sex into theirs. Thus the men were convinced, that nothing 
 of conjugial love, or even of the love of the sex, resides with 
 them, but only with the wives and females. Nevertheless, tl;e 
 wives afterwards from their prudence induced the men to believe, 
 that love resides with the men, and that some small spark of it 
 may pass from them into the wives. This experimental evidence 
 is here adduced, in order that it may be known, that wives are 
 loves and men recipients. That men are recipients according to 
 their wisdom, especially according to this wisdom grounded in 
 religion, that the wife only is to be loved, is evident from this 
 consideration, that so long as the wife only is loved, the love is 
 concentrated ; and because it is also ennobled, it remains in its 
 strength, and is lixed and permanent ; and that in any other case 
 it would be as Avhen wheat from the granary is cast to the dogs, 
 whereby there is scarcity at home. 
 
 162. VI. This* conjunction is effected successively 
 
 FROM THE FIRST DAYS OF MARRIAGE ; AND WITH THOSE WHO ARE 
 PRINCIPLED IN LOVE TRULY CONJUGIAL, IT IS EFFECTED MORE 
 
 AND MORE THOROUGHLY TO ETERNITY. The first heat of mar- 
 riage does not conjoin ; for it partakes of the love of the sex, 
 which is the love of the body and thence of the spirit ; and what 
 is in the spirit, as derived from the body, does not long continue ; 
 but the love which is in the body, and is derived from the spirit, 
 does continue. The love of the spirit, and of the body from the 
 spirit, is insinuated into the souls and minds of married partners, 
 together with friendship and confidence. When these two 
 [friendship and confidence] conjoin themselves with the first love 
 of marriage, there is efiected conjugial love, w^hich opens the 
 bosoms, and inspires the sweets of that love ; and this more and 
 more thoroughly, in proportion as those two principles adjoin 
 themselves to the primitive love, and that love enters into them, 
 and vice versa, 
 
 163. YII. The conjunction of the wife with the ra 
 
 TIOKAL WISDOM OF THE HUSBAND IS EFFECTED FROM WITHIN, 
 
 J49 
 
163 — 165 CX)N,TIJGIAL LOVE 
 
 BUT WITH HIS MOKAL WISDOM FKOM WITHOUT . That Wlsdom 
 
 with men is two-fold, rational and moral, and that their rational 
 wnsdom is of the understanding alone, and their moral wisdom is 
 of the understanding and the life together, may be concluded and 
 seen from mere intuition and examination. But in order that it 
 may be known what we mean by the rational wisdom of men, and 
 what by their moral wisdom, we will enumerate some of the 
 specific distinctions. The principles constituent of their rational 
 wisdom are called by various names ; in general they are called 
 knowledge, intelligence, and wisdom ; but in particular they are 
 called rationality, judgement, capacity, erudition, and sagacity ; 
 but as every one has knowledge peculiar to his office, therefore 
 they are multifarious ; for the clergy, magistrates, public officers, 
 judges, physicians and chemists, soldiers and sailors, artificers and 
 laborers, husbandmen, &c., have each their peculiar knowledge. 
 To rational wisdom also appertain all the knowledge into which 
 young men are initiated in the schools, and by which they are 
 afterwards initiated into intelligence, which also are called by 
 various names, as philosophy, physics, geometry, mechanics, 
 chemistry, astronomy, jurisprudence, politics, ethics, history, and 
 several others, by which, as by doors, an entrance is made into 
 things rational, which are the ground of rational wisdom. 
 
 164. But the constituents of moral wisdom with men are all 
 the moral virtues, which have respect to life, and enter into it, 
 and also all the spiritual virtues, which flow from love to God 
 and love towards our neighbour, and centre in those loves. The 
 virtues which appertain to the moral wisdom of men are also of 
 various kinds, and are called temperance, sobriety, probity, bene- 
 volence, friendship, modesty, sincerity, courtesy, civility, also 
 carefulness, industry, quickness of wit, alacrity, munificence, 
 liberality, generosity, activity, intrepidity, prudence and many 
 others. Spiritual virtues with men are the love of religion, 
 charity, truth, conscience, innocence, and many more. The 
 latter virtues and also the former, may in general be referred to 
 love and zeal for religion, for the public good, for a man's 
 country, for his fellow-citizens, for his parents, for his married 
 partner, and for his children. In all these, justice and judge- 
 ment have dominion ; justice having relation to moral, and 
 judgement to rational wisdom. 
 
 165. The reason why the conjunction of the wife with the 
 man's rational wisdom is from within, is, because this wisdom 
 belongs to the man's understanding, and ascends into the light 
 in which women are not ^ and this is the reason why women do 
 not speak from that wisdom ; but, when the conversation of the 
 men turns on subjects proper thereto, they remain silent and 
 listen. That nevertheless such subjects have place with the wives 
 from within, is evident from their listening thereto, and from 
 their inwardly recollecting what had been said, and favoring 
 
 150 
 
AND rrS CHASTE DELIGHTS. 165— 167 
 
 those things which they had heard from tlieir husbands. But 
 the reason why the conjunction of the wife with the moral wis- 
 dom of the man is from without, is, because the virrues of that 
 wisdom for the most part are aldn to simihir virtues with the 
 women, and partake of the man's intellectual will, with which 
 the will of the wife unites and constitutes a marriage ; andsincu 
 the wife knows those virtues appertaining to the man more than 
 the man himself does, it is said that the conjunction of the wife 
 with those virtues is from without. 
 
 166. VIII. For the sake of this conjunction as an 
 
 END, the wife has A PERCEPTION OF THE AFFECTIONS OF THE 
 HUSBAND, AND ALSO THE UTMOST PRUDENCE IN MODERATING 
 
 THEM. That wives know the affections of their husbands, and 
 prudently moderate them, is among the arcana of conjugial love 
 which lie concealed with wives. They know those affections by 
 three senses, the sight, the hearing, and the touch, and moderate 
 them while their husbands are not at all aware of it. Now qa 
 the reasons of this are among the arcana of wives, it does not 
 become me to disclose them circumstantially ; but as it is bo- 
 coming for the wives themselves to do so, therefore four memo- 
 rable RELATIONS are added to this chapter, in which those rea- 
 sons are disclosed by the wives : two of the relations are taken 
 from the three wives that dwelt in the hall, over which was seen 
 falling as it were a golden shower ; and two from the seven wives 
 that were sitting in the garden of roses. A perusal of these 
 relations will unfold this arcanum. 
 
 167. IX. Wives conceal this p1':rception with them- 
 selves AND hide it from THEIR HUSBANDS, FOR REASONS OF 
 necessity, in ORDER THAT CONJUGIAL LOVE, FRIENDSHIP, AND 
 CONFIDENCE, AND THERP:BY THE BLESSEDNESS OF DWELLING TO- 
 GETHER AND THE HAPPINESS OF LIFE MAY BE SECURED. The 
 
 concealing and hiding of the perception of the affections of the 
 husband by the wives, are said to be of necessity ; because if 
 they should reveal them, they would cause a complete alienation 
 of their husbands, both in mind and body. The reason of this 
 is, because there resides deep in the minds of many men a con- 
 jugial coldness, originating in several causes, which will be enu- 
 merated in the chapter on the causes of coldnesses, separa- 
 tion, AND DIVORCES BETWEEN MARRIED PARTNERS. Tllis CoUl- 
 
 ness, in case the wives should discover the affections and 
 inclinations of their husbands, would burst forth from its hiding 
 places, and communicate its cold, first to the interiors of the 
 mind, afterwards to the breast, and thence to the ultimates of 
 love which are appropriated to generation ; and these being 
 affected with cold, conjugial love would be banished to such a 
 degree, that there would not remain any hope of friendship, of 
 confidence, of the blessedness of dwelling together, and thence 
 of the happiness of life ; when nevertheless wives are continually 
 
 151 
 
167 — 171 CONJUGIAL LOVK 
 
 feeding on this hope. To make tliis open declaration, that thev 
 know their luisbands' affections and inclinations of love, carries 
 with it a declaration and publication of their own Lwe: and it is 
 well known, that so far as wives make such a declaration, so far 
 the men grow cold and desire a separation. From these consi- 
 derations the truth of this proposition is manifest, that tlie i-ea- 
 sons why wives conceal their perception with themselves, and 
 hide it from their husbands, are reasons of necessity. 
 
 168. X. This perception is the wisdom of the wife, 
 
 AND IS NOT communicable TO THE MAN; NEITHER IS THE RA- 
 TIONAL WISDOM OF THE MAN COMMUNICABLE TO THE WIFE. Tllis 
 
 follows from the distinction subsisting between the male prin- 
 ciple and the female. The male principle consists in perceiving 
 from the understanding, and the female in perceiving from love: 
 and the understanding perceives also those things which are 
 above the body and are out of the world; for the rational and 
 spiritual sight reaches to such objects ; whereas love reaches no 
 further than to what it feels ; when it reaches further, it is in 
 consequence of conjunction with the understanding of the man 
 established from creation : for the understanding has relation to 
 light, and love to heat ; and those things which have relation to 
 light, are seen, and those which have relation to heat, are felt. 
 From these considerations it is evident, that from the universal 
 distinction subsisting between the male principle and the female, 
 the wisdom of the wife is not communicable to the man, neither 
 is the wisdom of the man communicable to the wife : nor, fur- 
 ther, is the moral wisdom of the man communicable to women, 
 80 far as it partakes of his rational wisdom. 
 
 169. XL The wife fkom a peinciple of love is contin- 
 ually THINKING about THE MAn's INCLINATION TO HER, WITH 
 T]HE purpose of joining him TO HERSELF : IT IS OTHERWISE 
 
 WITH THE MAN. This agrccs with what was explained above ; 
 iiiamely, that the inclination to unite the man to herself is con- 
 stant and perpetual with the wife, but inconstant and alternate 
 with the man ; see n. 160 : hence it follows, that the wife's 
 thoughts are continually employed about her husband's inclina- 
 tion to her, with the purpose of joining him to herself. Her 
 thoughts concerning her husband are interrupted indeed by 
 domestic concerns ; but still they remain in the affection of her 
 love ; and this affection does not separate itself from the thoughts 
 with women, as it does with men : these things, however, I 
 relate from hearsay ; see the two memorable relations from 
 the seven wives sitting in the rose-garden, which are annexed to 
 some of the following chapters. 
 
 170. XII. The wife conjoins herself to the man by 
 applications to the desires of his will. This being gene- 
 rally known and admitted, it is needless to explain it. 
 
 171. XIII. The wife is conjoined to her husband bi* 
 152 
 
AND rrS CHASTE DELIGHTS. 171 
 
 THE SPHERE OF HER LIFE FLOWING FROM THE LOVE OP HIM. 
 
 There flows, yea there overflows, from every man {homo) a spi- 
 ritual sphere, derived from the affections of his love, which en- 
 compasses him, and infuses itself into the natural sphere derived 
 from the body, so that the two spheres are conjoined. That 
 a natural sphere is continually flowing, not only from men, but 
 a.so from beasts, yea from trees, fruits, flowers, and also from 
 metals, is generally known. The case is the same in the spiritual 
 world ; but the spheres flowing from subjects in that world are 
 spiritual, and those which emanate from spirits and angels are 
 altogether spiritual ; because there appertain thereto affections 
 of love, and thence interior perceptions and thoughts. This is 
 the origin of all sympathy and antipathy, and likewise of all 
 conjunction and disjunction, and, according thereto, of presence 
 and absence in the spiritual world : for what is of a similar 
 nature or concordant causes conjunction and presence, and what 
 is of a dissimilar nature and discordant causes disjunction and 
 absence ; therefore those spheres cause distances in that world. 
 What effects those spiritual spheres produce in the natural 
 world, is also known to some. The inclinations of married 
 partners towards each other are from no other origin. They are 
 united b}^ unanimous and concordant spheres, and disunited by 
 adverse and discordant spheres ; for concordant spheres are 
 delightful and grateful, whereas discordant spheres are unde- 
 lightful and ungrateful. I have been informed by the angels, 
 who are in a clear perception of those spheres, that every part of 
 a man, both interior and exterior, renews itself; which is effected 
 by solutions and reparations ; and that hence arises the sphere 
 which continually issues forth. I have also been informed that 
 this sphere encompasses a man on the back and on the breast, 
 lightly on the back, but more densely on the breast, and that 
 the sphere issuing from the breast conjoins itself with the respi- 
 ration ; and that this is the reason why two married partners, 
 who are of different minds and discordant affections, lie in bed 
 back to back, and. dh the other hand, why those who agree in 
 minds and affections, mutually turn towards each other. I have 
 been further informed by the angels, that these spheres, because 
 they flow from every part of a man (homo), and are abundantly 
 continued around him, conjoin and disjoin two married part- 
 ners not only externally, but also internally ; and that hence 
 come all the differences and varieties of conjugial love. Lastly, 
 i have been informed, that the sphere of love, flowing from a 
 wife who is tenderly loved, is perceived in heaven as sweetly 
 fragrant, by far more pleasant than it is perceived in the world 
 by a newly married man during the first days after marriage. 
 From these considerations is manifested the truth of the asser- 
 tion, that a wife is conjoined to a man by the sphere of her life 
 flowing from the love of him. 
 
 153 
 
172, 1Y3 CONJTTGIAL LOVE 
 
 172. XIY. The Wife is conjoined to the husband by 
 
 THE APPBOPKIATION OF THE POWERS OF HIS VIRTUE ; WHICH 
 HOWEVER IS EFFECTED ACCORDING TO THEIR MUTUAL SPIRITUAL 
 
 LOVE. That this is the case, I have also gathered from the 
 mouth of angels. They have declared that the prolific principles 
 imparted from the husbands are received universally by the wives 
 and add themselves to their life ; and that thus the wives lead a 
 life unanimous, and successively more unanimous with their hus- 
 bands ; and that hence is effectively produced a union of souls 
 and a conjunction of minds. They declared the reason of this 
 was, because in the prolific principle of the husband is his soul, 
 and also his mind as to its interiors, which are conjoined to the 
 soul. They added, that this was provided from creation^ in order 
 that the wisdom of the man, which constitutes his soul, may be 
 appropriated to the wife, and that thus they may become, accord- 
 ing to the Lord's words, one flesh : and further, that this was pro- 
 vided, lest the husband {homovir) from some caprice should leave 
 the wife after conception. But they added farther, that applica- 
 tions and appropriations of the life of the husband with the wife are 
 effected according to conj ugial love, because 1 ove which is spiri tual 
 union, coiijoins ; and that this also is provided for several reasons 
 
 173. XV. Thus the wife receives in herself the image 
 OF her husband, and thence perceives, sees, and is sensible 
 OF, his affections. From the reasons above adduced it follows 
 as an established fact, that wives receive in themselves those 
 things which appertain to the wisdom of their husbands, thus 
 which are proper to the souls and minds of their husbands, and 
 thereby from virgins make themselves wives. The reasons from 
 which this follows, are, 1. That the woman was created out of 
 the man. 2. That hence she has an inclination to unite, and as 
 it were to reunite herself with the man. 3. That by virtue of 
 this 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 in this case the love is continually 
 employing its thoughts to conjoin the man to itself. 4. That 
 the woman is conjoined to her only one {unico suo) by applica- 
 tion to the desires of his life. 5. That they are conjoined by 
 the spheres which encompass them, and which unite themselves 
 universally and particularly according to the quality of the con- 
 ]* ugial love with the wives, and at the same time according to the 
 quality of the wisdom recipient thereof with the husbands. 6. 
 xhat they are also conjoined by appropriations of the powers of 
 the husbands by the wives. 7. From which reasons itis evident, 
 that there is continually somewhat of the husband being trans- 
 ferred to the wife, and inscribed on her as her own. From all 
 these considerations it follows, that the image of the husband 
 is formed in the wife ; by virtue of which image the wife per- 
 ceives, sees, and is sensible of, the things which are in her hus 
 
 154 
 
AND ITS CHASTE DELIGHTS. 173 — 175 
 
 band, in herself, and tlience as it were herself in him. She per- 
 ceives from communication, she sees from aspect, and she is 
 made sensible from the touch. That she is made sensible of the 
 reception of her love by the husband from the touch in the palms 
 of the hands, on the cheeks, the shoulders, the hands, and the 
 breasts, I learnt from the three wives in the hall, and the seven 
 wives in the rose garden, spoken of in the memorable rela- 
 tions which follow. 
 
 174. XVI. There are duties proper to the husband 
 
 AND others proper TO THE WIFE ; AND THE WIFE CANNOT 
 ENTER INTO THE DUTIES PROPER TO THE HUSBAND, NOR THE 
 HUSBAND INTO THE DUTIES PROPER TO THE WIFE, SO AS TO 
 
 PERFORM THEM ARIGHT. That there are duties proper to the 
 husband, and others proper to the wife, needs not to be illustra- 
 ted by an enumeration of them ; for they are many and various : 
 and QYnrj one that chooses to do so can arrange them numerically 
 according to their genera and species. The duties by which wives 
 principally conjoin themselves with their husbands, are those 
 which relate to the education of the children of each sex, and 
 of the girls till they are marriageable. 
 
 175. The wife cannot enter into the duties proper to the hus- 
 band, nor on the other hand the husband into the duties proper 
 to the wife, because they differ like wisdom and the love thereof, 
 or like thought and the affection thereof, or like understanding 
 and the will thereof. In the duties proper to husbands, the pri- 
 mary agent is understanding, thought, and wisdom ; whereas in 
 the duties proper to wives, the primary agent is will, affection, 
 and love ; and the wife from the latter performs her duties, and 
 the husband from the former performs his ; wherefore their 
 duties are naturally different, but still conjunctive in a successive 
 series. Many believe that women can perform the duties of men, 
 if they are initiated therein at an early age, as boys are. They 
 may indeed be initiated into the practice of such duties, but not 
 into the judgement on which the propriety of duties interiorly 
 depends ; wherefore such women as have been initiated into the 
 duties of men, are bound in matters of judgement to consult 
 men, and then, if they are left to their own disposal, they select 
 from the counsels of men that which suits their own inclination. 
 Some also suppose that women are equally capable with men oi 
 elevating their intellectual vision, and into the same sphere of 
 light, and of viewing things with the same depth ; and they have 
 been led into this opinion by the writings of certain learned au- 
 thoresses : but these writings, when examined in the spiritual 
 world in the presence of the authoresses, were found to be the 
 productions, not of judgement and wisdom, but of ingenuity 
 and wit; and what proceeds from these on account of the 
 elegance and neatness of the style in which it is written, has 
 the appearance of sublimity and erudition ; yet only in the eyon 
 
 155 
 
175 177 CONJUGIAL LOVE 
 
 of those who dignify all ingenuity by the name of wisdom. In 
 like manner men cannot enter into the duties proper to women, 
 and perform them aright, because they are not in the affections 
 of women, which are altogether distinct from the affections of 
 men. As the affections and perceptions of the male [and of the 
 female] sex are thus distinct by creation and consequently by 
 nature, therefore among the statutes given to the sons of Israel 
 this also was ordained, " A woman shall notpid on the garment 
 of a man, neither shall a man put on the garment of a woman ^ 
 hecause this is an abomination. Deut. xxii. 5. This was, because, 
 all in the spiritual world are clothed according to their affec- 
 tions ; and the two affections, of the woman and of the man, 
 cannot be united except [as subsisting] between two, and in no 
 case [as subsisting] in one. 
 
 176. XVII. These duties also, according to mutual 
 
 AID, CONJOIN THE TWO INTO A ONE, AND AT THE SAMHE TIME 
 
 CONSTITUTE ONE HOUSE. It is wcll knowu in the world 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 
 themselves to the duties of the husband, and that these conjunc- 
 tions and adjunctions are a mutual aid, and according thereto: 
 but the primary duties, which confederate, consociate, and gather 
 into one the souls and lives of two married partners, relate to the 
 common care of educating their children ; in relation to which 
 care, the duties of the husband and of the wife are distinct, and 
 yet join themselves together. They are distinct ; for the care of 
 suckling and nursing the infants of each sex, and also the care of 
 instructing the girls till they become marriageable, is properly 
 the duty of the wife; whereas the care of instructing the boys, 
 from childhood to youth, and from youth till they become capa- 
 ])le of governing themselves, is prooerly the duty of the husband : 
 nevertheless the duties, of both tlie husband and the wife, are 
 ])lended by means of counsel and support,, and several other 
 mutual aids. That these duties, both conjoined and distinct, or 
 both common and peculiar, comtjine the minds of conjugial part- 
 ners into one ; and that this is effected by the love called storge^ 
 is well known. It is also well known, that these duties, re- 
 garded in their distinction and conjunction, constitute one house. 
 
 177. XYIII. Married partners, according' to these 
 
 CONJUNCTIONS, BECOME ONE MAN {hoTTtO) MORE AND MORE. This 
 
 coincides with what is contained in article YI. ; where it was ob- 
 «erved, that conjunction is effected successively from the first 
 days of marriage and that with those who are principled in love 
 truly conjugial, it is effected more and more thoroughly to eter- 
 nity ; see above. They become one man in proportion as 
 conjugial love increases ; and as this love in the neavens is 
 genuine by virtue of the celestial and spiritual life of the angels, 
 therefore two married partners are there called two, when they 
 156 
 
AND ITS CHASTE DELIGHTS. 177 179 
 
 are regarded as husband and wife, but one, when they are re- 
 garded as ano^els. 
 
 178. XIX. Those who are principled in love truly 
 
 CONJUGIAL, ARE SENSIBLE OF THEIR BEING A UNITED MAN, AND 
 
 aS IT WERE ONE FLESH. That this is the case, must be con- 
 firmed not from the testimony of any inhabitant of the earth, but 
 from the testimony of tlie inhabitants of heaven ; for there is no 
 love truly conjugial at this day with men on earth; and more- 
 over, men on earth are encompassed with a gross body, which 
 deadens and absorbs the sensation that two married partners are 
 a united man, and as it were one flesh ; and besides, those in the 
 world who love their married partners only exteriorly, and not 
 interiorly, do not wish to hear of such a thing : they think also 
 on the subject lasciviously under the influence of the flesh. It is 
 otherwise with the angels of heaven, who are principled in spi- 
 ritual and celestial conjugial love, and are not encompassed with 
 so gross a body as men on earth. From those among them who 
 have lived for ages with their conjugial partners in heaven, I 
 have heard it testified, that they are sensible of their being so 
 united, the husband with the wife, and the wife with the hu?.- 
 band, and each in the other mutually and interchangeably, as 
 also in the flesh, although they are separate. The reason why 
 this phenomenon is so rare on earth, they have declared to be 
 this ; because the union of the souls and minds of married part- 
 ners on earth is made sensible in their flesh ; for the soul con- 
 stitutes the inmost principles not only of the head, but also of the 
 body : in like manner the mind, which is intermediate between 
 the soul and the body, and which, although it appears to be in 
 the head, is yet also actually in the whole body : and they have 
 declared, that this is the reason why the acts, wliich the soul 
 and mind intend, flow forth instantly from the body ; and that 
 hence also it is, that they themselves, after the rejection of the 
 body in the former world, are perfect men. Now, since the soul 
 and the mind join themselves closely to the flesh of the body, in 
 order that they may operate and produce their effects, it follows 
 that the union of soul and mind with a married partner is made 
 sensible also in the body as one flesh. As the angels made these 
 declarations, I heard it asserted by the spirits who were present, 
 that such subjects belong to angelic wisdom, being above ordi- 
 nary apprehension ; but these spirits were rational-natural, and 
 not rational-spiritual. 
 
 179. XX. Love truly conjugial, considered in itself, 
 
 IS A UNION OF SOULS, A CONJUNCTION OF MINDS, AND AN EN- 
 DEAVOUR TOWARDS CONJUNCTION IN THE BOSOMS AND THENCE IN 
 
 THE BODY. That it is a union of souls and a conjunction of 
 minds, may be seen above, n. 158. The reason why it is an 
 endeavour towards conjunction in the bosoms is, because the 
 bosom (or breast) is as it were a place of public assembly, and a 
 
 157 
 
179, 180 CONJTJGIAL LOVE 
 
 royal council-chamber, while the body is as a populous city 
 around it. The reason why the bosom is as it were a place of 
 public assembly, is, because all things, which by derivation frorr. 
 the soul and mind have their determination in the body, first 
 flow into the bosom ; and the reason why it is as it were a royal 
 council-chamber, is, because in the bosom there is dominion over 
 all things of the body ; for in the bosom are contained the heart 
 and lungs ;. and the heart rules by the blood, and the lungs by 
 the respiration, in every part. That the body is as a populous 
 city around it, is evident. When therefore the souls and minds 
 of married partners are united, and love truly conjngial unites 
 them, it follows that this lovely union flows into their bosoms, 
 and through their bosoms into their bodies, and causes an endea- 
 vour towards conjunction; and so much the more, because con- 
 jugial love determines the endeavour to its ultimates, in order to 
 complete its satisfactions ; and as the bosom is intermediate 
 between the body and the mind, it is evident on what account 
 conjngial love has fixed therein the seat of its delicate sensation. 
 180. XXI. The states of this love are innocence, 
 
 PEACE, TRANQUILLITY, INMOST FRIENDSHIP, FULL CONFIDENCE, 
 AND A MUTUAL DESIRE OF MIND AND HEART TO DO EVERY 
 GOOD TO EACH OTHER ; AND THE STATES DERIVED FROM THESE 
 ARE BLESSEDNESS, SATISFACTION, DELIGHT AND PLEASURE ; AND 
 FROM THE ETERNAL ENJOYMENT OF THESE IS DERIVED HEA- 
 VENLY FELICITY. All these things are in conjngial love, and 
 thence are derived from it, because its origin is from the marriage 
 of good and truth, and this marriage is from the Lord ; and 
 because love is of such a nature, that it desires to communicate 
 with another, whom it loves from the heart, yea, confer joys 
 upon him, and thence to derive its own joys. This therefore is 
 the case in an infinitely high degree with the divine love, which 
 is in the Lord, in regard to man, whom he created a receptacle 
 of both love and wisdom proceeding from himself; and as he 
 created man {homo) for the reception of those principles, the 
 man (-y^V) for the reception of wisdom, and the woman for the 
 reception of the love of the man's wisdom, therefore from inmost 
 principles he infused into men {homines) conjngial love into 
 which love he might insinuate all things blessed, satisfactory, 
 delightful, and pleasant, which proceed solely from his divine 
 love through his divine wisdom, together with life, and flow into 
 their recipients; consequently, which flow into those who are 
 principled in love truly conjugial ; for these alone are recipients. 
 Mention is made of innocence, peace, tranquillity, inmost friend- 
 ship, full confidence, and the mutual desire of doing every good 
 to each other ; for innocence and peace relate to the soul, tran- 
 quillity to tne mind, inmost friendship to the breast, full conti 
 dence to the heart, ani the mutual desire of doing every good to 
 each other, to the body as derived from the former principles. 
 158 
 
AND ITS CHASTE DELIGHTS. 181, 182 
 
 181. XXII. These things can only exist in the mab- 
 KIAGE OF ONE MAN WITH ONE WIFE. This is a conclusion from 
 all that has been said above, and also from all that remains to be 
 said ; therefore there is no need of any particular comment for 
 its confirmation. 
 
 182. To the above I will add two memorable relations. 
 First. After some weeks, I heard a voice from heaven, saying, 
 " Lo ! there is again an assembly on Parnassus : come hither, and 
 we will shew you the way." I accordingly came ; and as I drew 
 near, I saw a certain person on Helicon with a trumpet, with 
 which he announced and proclaimed the assembly. And I saw 
 the inhabitatits of Athens and its suburbs ascending as before ; 
 and in the midst of them three novitiates from the world. They 
 were of a Christian community ; one a priest, another a politician, 
 and the third a philosopher. These they entertained on the way 
 with conversation on various subjects, especially concerning the 
 wise ancients, whom they named. They inquired whether they 
 should see them, and were answered in the affirmative, and were 
 told, that if they were desirous, they might pay their respects to 
 them, as they were courteous and affable. The novitiates then 
 inquired after Demosthenes, Diogenes, and Epicurus ; and were 
 answered, " Demosthenes is not here, but with Plato ; Diogenes, 
 with his scholars, resides under Helicon, because of his little 
 attention to worldly things, and his being engaged in heavenly 
 contemplations ; Epicurus dwells in a border to the west, and has 
 no intercourse with us ; because we distinguish between good and 
 evil affections, and say, that good affections are one with wisdom, 
 and evil afiections are contrary to it." When they had ascended 
 the hill Parnassus, some guards there brought water in crystal 
 cups from a fountain in the mount, and said, ^' This is water from 
 the fountain which, according to ancient fable, was broken open 
 by the hoof of the horse Pegasus, and was afterwards consecrated 
 to nine virgins : but by the winged horse Pegasus they meant the 
 understanding of truth, by which comes wisdom; by the hoofs of 
 his feet they understood experiences whereby comes natural 
 intelligence ; and by the nine virgins they understood knowledges 
 and sciences of every kind. These things are now called fables ; 
 but they were correspondences, agreeable to the primeval method 
 of speaking." Then those who attended the three strangers said, 
 "Be not surprised; the guards are told thus to speak; but 
 we know that to drink water from the fountain, means to be 
 instructed concerning truths, and by truths concerning goods, 
 and thereby to grow wise." After this, they entered the Palla 
 dium, and with them the three novitiates, the priest, the politi 
 cian, and the philosopher; and immediately the laureled sophi 
 who were seated at the tables, asked, '' What news from thp 
 EAUTH ?" They replied, "Tliis is news; that a certain peisijii 
 
 159 
 
182 CONJUGIAL LOTE 
 
 declares that he coi.verses with angels, and has his sight opened 
 into the spiritual world, equally as into the natural world; and 
 he brings thence much new information, and, among other parti» 
 culars, asserts, that a 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 decked with ornaments, as before 
 in the world ; that he hungers and thirsts, eats and drinks, as 
 before in the world; that he enjoys conjugial delights, as before 
 in the world ; that he sleeps and wakes, as before in the world ; 
 that in the spiritual world there are land and water, mountains 
 and hills, plains and valleys, fountains and rivers, paradises and 
 groves ; also that there are palaces and houses, cities and villages, 
 as in the natural world ; and further, that there are writings and 
 books, employments and trades ; also precious stones, gold and 
 silver ; in a word, that there are all such things there as there 
 are on earth, and that those things in the heavens are infinitely 
 more perfect ; with this difference only, that all things in the 
 spiritual world are from a spiritual origin, and therefore are 
 spiritual, because they are from the sun of that world, which is 
 pure love ; whereas all things in the natural world are from a 
 natural origin, and therefore are natural and material, because 
 they are from the sun of that world, which is pure fire ; in short, 
 that a man after death is perfectly a man, yea more perfectly than 
 before in the world ; for before in the world he was in a material 
 body, but in the spiritual world he is in a spiritual body." 
 Hereupon the ancient sages asked, '^ What do the people on the 
 earth think of such information ?" The three strangers replied, 
 " We know that it is true, because we are here, and have viewed 
 and examined everything ; wherefore we will tell you what has 
 been said and reasoned about it on earth." Then the priest said, 
 " Those of our order, when they first heard such relations, called 
 them visions, then fictions ; afterwards they insisted that the 
 man had seen spectres, and lastly they hesitated, and said, 
 ' Believe them who will ; we have hitherto taught that a man 
 will not be in a body after death until the day of the last judge- 
 ment.' " Then the sages asked, " Are there no intelligent per- 
 sons among those of your order, who can prove and evince the 
 truth, that a man lives a man after death ?" The priest said, 
 "There are indeed some who prove it, but not to the conviction 
 of others. Those who prove it say, that it is conti-ary to 
 sound reason to believe, that a man does not live a man till the 
 day of the last judgement, and that in the mean while he is a soul 
 without a body. What is the soul, or where is it in the interim ? 
 Is it a vapor, or some wind floating in the atmosphere, or some- 
 thing hidden in the bowels of the earth? Have the souls of 
 Adam and Eve, and of all their posterity, now for six thousand 
 y.ears, or sixty ages, been flying about in the universe, or been 
 shut up in the bowels of the earth, waiting for the last judge- 
 160 
 
AND ITS CHASTE DELIGHTS. 182 
 
 ment? What can be more anxious and miserable than snch an 
 expectation ? May not their lot in such a case be compared with 
 that of prisoners bound hand and foot, and lying in a dungeon ? 
 If such be a man's lot after death, would it not be better to be 
 born an ass than a man? Is it not also contrary to reason to 
 believe, that the soul can be re-clothed with its body ? Is not 
 the body eaten up by worms, mice, and fish? And can a bony 
 skeleton that has been parched in the sun, or mouldered into 
 dust, be introduced into a new body ? And how could the cada- 
 verous and putrid materials be collected, and reunited to the 
 souls? When such questions as these are urged, those of our 
 order do not offer any answers grounded in reason, but adhere to 
 their creed, saying, 'We keep reason under obedience to faith.' 
 With respect to collecting all the parts of the human body from 
 the grave at the last day, they say, ' This is a work of omnipo- 
 tence ;' and when they name omnipotence and faith, reason is 
 banished ; and I am free to assert, that in such case sound reason 
 is not appreciated, and by some is regarded as a spectre ; yea, 
 they can say to sound reason, ' Thou art unsound.' " On hearing 
 these things, the Grecian sages said, " Surely such paradoxes 
 vanisli and disperse of themselves, as being full of contradiction ; 
 and yet in the world at this day they cannot be dispersed by 
 sound reason. What can be believed more paradoxical than 
 what is told respecting the last judgement ; that the universe 
 will then be destroyed, and that the stars of heaven will then fall 
 down upon the earth, which is less than the stars ; and that then 
 the bodies of men, whether they be mouldering carcases, or 
 mummies eaten by men, or reduced to mere dust, will meet and 
 be united again with their souls? We, during our abode in the 
 world, from the inductions of reason, believed the immortality of 
 the souls of men ; and we also assigned regions for the blessed, 
 which we call the elysian fields ; and we believed that the soul 
 was a human image or appearance, but of a fine and delicate 
 nature, because spiritual." After this, the assembly turned to 
 the other stranger, who in the world had been a politician. 
 He confessed that he did not believe in a life after death, and 
 that respecting the new information which he had heard about 
 it, he thought it all fable and fiction. " In my meditations on 
 the subject," said he, " I used to say to myself, ' How can souls 
 be bodies ? — does not the whole man lie dead in the grave ? — is 
 not the eye there; how can he see? — is not the ear there, how 
 can he hear? — whence must he have a mouth wherewith to 
 speak? Supposing anything of a man to live after death, must 
 it not resemble a spectre? and how can a spectre eat and 
 drink, or how can it enjoy conjugial delights? whence can it 
 have clothes, houses, meats, &c. ? Besides, spectres, which are 
 mere aerial images, appear as if they really existed ; and yet they 
 do not. These and similar sentiinents I used to entertain in the 
 
 11 lt>l 
 
182, 183 CONJUGIAL LOVE 
 
 world concerning the .ife of men after death ; "but now, since 1 
 have seen all things, and touched them with my hands, I am 
 convinced hj my very senses that I am a man as I was in the 
 world ; so that I know no other than that I live now as I lived 
 formerlj^ ; with only this diiference, that ray reason now is 
 sounder. At times I have been ashamed of my former thoughts.'^ 
 The PHiLosoPHEK gave much the same account of himself as the 
 politician had done ; only differing in this respect, that he con- 
 sidered the new relations which he had heard concerning a life 
 after death, as having reference to opinions and hypotheses which 
 he had collected from the ancients and moderns. When the 
 three strangers had done speaking, the sophi were all in amaze- 
 ment; and those who were of the Socratic school, said, that from 
 the news they had heard from the earth, it was quite evident^ 
 that the interiors of human minds had been successively closed ; 
 and that in the world at this time a belief in what is false shines 
 as truth, and an infatuated ingenuity as wisdom ; and that the 
 light of wisdom, since their times, has descended from the 
 interiors of the brain into the mouth beneath the nose, where it 
 appears to the eyes as a shining of the lip, while the speech of 
 the mouth thence proceeding appears as wisdom. Hereupon 
 one of the young scholars said, "How stupid are the minds of 
 the inhabitants of the earth at this day ! I wish we had here the 
 disciples of Heraclitus, who weep at every thing, and of Demo- 
 critus, who laugh at every thing ; for then we should hear much 
 lamentation and much laughter." AVhen the assembly broke 
 up, they gave the three novitiates the insignia of their authority, 
 which were copper plates, on which were engraved some hiero- 
 glyphic characters ; with which they took their leave and 
 departed. 
 
 183. The second memorable relation. I saw in the 
 eastern quarter a grove of palm-trees and laurels, set in winding 
 rows, which I approached and entered ; and walking in the wind- 
 ing paths I saw at the end a garden, which formed the centre of 
 the grove. Thei^e was a little bridge dividing the grove from the 
 garden, and at the bridge two gates, one on the side next the 
 grove, and the other on the side next the garden. And as I drew 
 near, the keeper opened the gates, and I asked him the name oi 
 the garden. He said, '* Adeamandoni; which is the delight oi 
 conjugial love." I entered, and lol there were olive-trees; and 
 .among them ran pendulous vines, and underneath and among 
 them were shrubs in flower. In the midst of the garden was a 
 , grassy circus, on which were seated husbands and wives, and 
 youths and maidens, in pairs ; and in the midst of the circus, on 
 an elevated piece of ground, there was a little fountain, which, 
 jfrom the strength of its spring, threw its water to a considerable 
 i height. On approaching the circus I saw two angels clad in 
 ipurple and scarlet, in conversation with those who were seated on 
 162 
 
AND nS CI1A8TE DKLleUiTS. 183 
 
 the grass. They were conversing respecting the origin of con- 
 jngial love, and respecting its delights ; and this being the 
 subject of their discourse, the attention was eager, and tlie recep- 
 tion full ; and hence there was an exaltation in the speech of the 
 angels as from the fire of love. I collected the following sum- 
 mary of what was said. They began with the difficulty of inves- 
 tigating and perceiving the origin ofconjugial love; because its 
 origin is divinely celestial, it being divine love, divine wisdom, 
 and divine use , which three proceed as a one from the Lord, and 
 thence flow as a one into the souls of men, and through their 
 souls into their minds, and there into the interior affections and 
 thoughts, and through these into the desires next to ihe body, 
 and from these through the breast into the genital region, where 
 all principles derived from their first origin exist together, and, 
 in union with successive principles, constitute conjugial love. 
 After this the angels said, " Let us communicate together by 
 questions and answers ; since the perception of a thing, imbibed 
 by hearing only, flows in indeed, but does not remain unless the 
 hearer also thinks of it from himself, and asks questions con- 
 cerning it." Then some of that conjugial assembly said to the 
 angels, "We have heard that the origin of conjugial love is 
 divinely celestial ; because it is by virtue of influx from the Lord 
 into the souls of men ; and, as it is from the Lord, that it is love, 
 wisdom, and use, which are three essentials, together constituting 
 one divine essence, and that nothing but what is of the divine 
 essence can proceed from him, and flow into the inmost principle 
 of man {homo), which is called his soul ; and that these three 
 essentials are changed into analogous and corresponding prin- 
 ciples in their descent into the body. We ask therefore now in 
 the first place. What is meant by the third proceeding divine 
 essential, which is called use ?" The angels replied, " Love and 
 wisdom, without use, are only abstract ideas of thought ; which 
 also after some continuance in the mind pass away like the winds ; 
 but in use they are collected together, and therein become one 
 principle, which is called real. Love cannot rest uyless it is as 
 work; for love is the essential active principle of life ; neither 
 can wisdom exist and subsist unless when it is at work from and 
 with love ; and to work is use ; therefore we define use to be the 
 doing good from love by wisdom ; use being essential good. As 
 these three essentials, love, wisdom, and use, flow into the souls 
 of men, it may appear from what ground it is said, that all good 
 is from God ; for every thing done from love by wisdom, is called 
 good ; and use also is something done. What is love without 
 wisdom but a mere infatuation? and what is love with wisdom 
 without use, but a puff of the mind ? Whereas love and wisdom 
 -^fith use not only constitute man (homo), but also are man ; 
 yea, what possibly you will be surprised at, they propagate man ; 
 for in the seed of a man (vir) is his soul in a perfect human form, 
 
 163 
 
183 COnjUGlAL L07E 
 
 covered with substances from the purest principles of nature; 
 whereof a body is formed in the womb of the mother. This is 
 the supreme and ultimate use of the divine love by the divine 
 wisdom." Finally the angels said, " We will hence come to this 
 con elusion y that all fructification, propagation, and prolificatioUy 
 is originally derived from the influx of love, wisdom, and use from 
 the Lord, from an immediate influx into the souls of men, from 
 a mediate influx into the souls of animals, and from an influx 
 still more mediate into the inmost principles of vegetables ; and 
 all these effects are wrought in ultimates from first principles. 
 That fructifications, propagations, and prolifications, are con- 
 tinuations of creation, is evident ; for creation cannot be from 
 any other source, than from divine love by divine wisdom in 
 divine use ; wherefore all things in the universe are procreated 
 and formed from use, in use, and for use.'^ Afterwards those 
 who were seated on the grassy couches, asked the angels 
 " Whence are the innumerable and ineffable delights of conjugia. 
 love?" The angels replied,. " They are from the uses of love and 
 wisdom, as may be plain from this consideration, that so far as 
 any one loves to grow wise, for the sake of genuine use, so far he 
 is in the vein and potency of conjugial love; and so far as he is 
 ill these two, so far he is in the delights thereof. Use eft'ects 
 this ; because love and wisdom are delighted with each other^ 
 and as it were sport together like little children ; and as they 
 grow up, they enter into genial conjunction, which is effected by 
 a kind of betrothing, nuptial solemnity, marriage, and propaga 
 tion, and this with continual variety to eternity. Tliese opera- 
 tions take place between love and wisdom inwardly in use. 
 Those delights in their first principles are imperceptible; but 
 they become more and more perceptible as they descend thence 
 by degrees and enter the body. They enter by degrees fi'om the 
 soul into the interiors of a man's mind, from these into its 
 exteriors, from these into the bosom, and from the bosom into 
 the genital region. Those celestial nuptial sports in the soul are 
 not at all perceived by man ; but they thence insinuate them- 
 selves into the interiors of the mind under a species of peace and 
 innocence, and into the exteriors of the mind under a species of 
 blessedness, satisfaction, and delight; in the bosom under a 
 species of the delights of inmost friendship ; and in the genital 
 region, from continual influx even from the soul with the essen- 
 tial sense of conjugial love, as the delight of delights. These 
 nuptial sports of love and wisdom in use in the- soul, in proceed- 
 ing towards the bosom, become permanent, and present them- 
 selves sensible therein under an infinite variety of delights ; and 
 from the wonderful communication of the bosom with the genital 
 region, the delights therein become the delights of conjugial love, 
 which are superior to all other delights in heaven and in the 
 woiid ; because the use of conjugial love is the most excellent of 
 
AND ITS CHASTE DELIGHTS. 183, 184: 
 
 aJ uses, the procreation of the human race being thence derived, 
 and from the human race the angelic heaven." To this the 
 angels added, that those who are not principled in the love of 
 wisdom for the sake of use from the Lord, do not know anything 
 concerning the variety of the innumerable delights of love truly 
 conjugial; for with those wlio do not love to grow wise from 
 genuine truths, but love to be insane from false principles, and 
 by this insanity perform evil uses from some particular love, the 
 way to the soul is closed : hence the heavenly nuptial sports of 
 love and wisdom in the soul, being more and more intercepted, 
 cease, and together with them conjugial love ceases with its vein, 
 its potency, and its delights." On hearing these statements the 
 audience said, '* We now perceive that conjugial love is according 
 to the love of growing wise for the sake of uses from the Lord." 
 The angels replied that it was so. And instantly upon the 
 heads of some of the audience there appeared wreaths of flowers ; 
 and on their asking, " Why is this ?" the angels said, " Because 
 they have understood more profoundly ;" and immediately they 
 departed from the garden ^ and the latter in the midst of them. 
 
 ON THE CHANGE OF THE STATE OF LIFE WHICH TAKES PLACE 
 WITH MEN AND WOMEN BY MARRIAGE. 
 
 184. What is meant by states of life, and their changes, 
 is very well known to the learned and the wise, but unknown to 
 the unlearned and the simple; wherefore it maybe expedient to 
 premise somewhat on the subject. The state of a man's life is 
 its quality ; and as there are in every man two faculties which 
 constitute his life, and which are called the understanding and 
 the will, the state of a man'e life is its quality as to the under- 
 standing and the will. Hence it is evident, that changes of tlie 
 state of life mean changes of quality as to the things apper- 
 taining to the understanding and the will. That every man 
 is continually changing as to those two principles, but with a 
 distinction of variations before marriage and after it, is the point 
 proposed to be proved in this section ; which shall be done in the 
 following propositions : — I. The state of a raavb si^oxwo) life from 
 infancy even to the end of his life^ and afterwards to eternity^ is 
 continually changing. II. In like manner a man's internal form 
 which is that of his spirit^ is continually changing. IIL These 
 changes differ in the case of men and of women / since men from 
 creation are forms of knowledge., intelligence., and wisdom., and 
 women are forms of the love of those principles as existing with 
 men. TV. With m^en there is an elevation of the mind into 
 superior lights and with women an elevation of the yrdnd intc 
 
 ld5 
 
184, 185 CONJUGIAL LOVE. 
 
 superior heat : mid that the woman is made sensible of the delights 
 of her heat in the man's light. Y. With both men and women, 
 the states of life before mari'iage are differ entfrom^ what they are 
 afterwards. Vl. With married j^artners the states of life after 
 marriage are changed and succeed each other according to the 
 conjunctions of their minds by conjugial love. YII. Marriage 
 also induces other forms in the souls and mjinds of married jpart- 
 ners. YIII. The woman is actually formed into a wife according 
 to the descrijption in the booh of creation. IX. This formation 
 is effected on the part of the wife by secret means / and this is 
 meant by the woman's being created while the man slept. X. 
 This formation on the part of the wife is affected by the con- 
 junction of her own will with the internal will of the man. XI. 
 The end herein is, that the will of both become one, and that thus 
 both unay become one man (homo). XII. This formation on the 
 fart of the wife is effected by an appropriation of the affections 
 of the husband. XIII. This form.ation on the part of the wife is 
 effected by a reception of the propagations of the soul of the hus- 
 band, with the delight arising from her desire to be the love of her 
 husband's wisdom. XIY. Thus a maiden is formed into a wife, 
 and a youth into a husband. XY. In the marriage of one man 
 tiJith one wife, between whom there exists love truly conjugial, 
 the wife becomes m.ore and more a wife, arid the husband more 
 and more a husband. XYI. Thus also their forms ai^e successively 
 perfected and ennobled from within. XYII. Children born of 
 parents who are principled in love truly conjugial, derive from 
 them the conjugial principle of good and truth / whence they have 
 an inclination and faculty, if sons, to perceive the things relating 
 to wisdom, and if daughters, to love those things which wisdom 
 teaches. XYIII. The reason of this is because the soul of the 
 offspring is from the father and its clothing from the mother» We 
 proceed to the explanation of each article. 
 
 185. I. The state of a man's {homo) life, from infancy 
 
 EVEN TO the end OF HIS LIFE, AND AFTERWARDS TO ETERNITY, 
 
 IS coNTiNtJALLY CHANGING. The commoH states of a man's life 
 are called infancy, childhood, youth, manhood, and old age. 
 That every man, whose life is continued in the world, successively 
 passes from one state into another, thus from the first to the last, 
 is well known. The transitions into those ages only become 
 evident by the intervening spaces of time : that nevertheless they 
 are progressive from one moment to another, thus continual, is 
 obvious to reason ; for the case is similar with a man as with a 
 tree, which grows and increases every instant of time, even the 
 most minute, from the casting of the seed 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 a man's internals, are 
 166 
 
AND rrs CHASTE DELIGHTS. 185, 186 
 
 more perfectly contiiiiious than those which take place in his ex- 
 ternals ; because a man's internals, by which we mean the things 
 appertaining to his mind or spirit, are elevated into a superior 
 degree above his externals; and in those priciples which are in 
 a superior degree, a thousand effects take place in the same 
 instant in which one effect is wrought in externals. The changes 
 which take place in internals, are changes of the state of the will 
 as to affections, and of the state of the understanding as to 
 thoughts. The successive changes of state of the latter and of 
 the former are specifically meant in the proposition. The changes 
 of these two lives or faculties are perpetual with every man from 
 infancy even to the end of his life, and afterwards to eternity ; 
 because there is no end to knowledge, still less to intelligence, and 
 least of all to wisdom ; for there is infinity and eternity in the 
 extent of these principles, by virtue of the Infinite and Eternal 
 One, from whom they are derived. Hence comes the philoso- 
 phical tenet of the ancients, that everything is divisible in infi- 
 nitum i to which may be added, that it is multiplicable in like 
 manner. The angels assert, that by wisdom from the Lord they 
 are being perfected to eternit}' ; which also means to infinity ; 
 because eternity is the infinity of time. 
 
 186. II. In like manner a man's (homo)^ internal form 
 
 WHICH IS THAT OF HIS SPIRIT, IS CONTINUALLY CHANGING. 
 
 The reason why this form is continually changing as the state of 
 the man's life is changed, is, because there is nothing that exists 
 but in a form, and state induces that form ; wherefore it is the 
 same whether we say that the state of a man's life is changed, or 
 that its form is changed. All a man's aftections and thoughts 
 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 exist also in skulls without a brain ; which would be 
 the same thing as to suppose sight without an eye, hearing with- 
 out an ear, and taste without a tongue. It is well known that 
 there are subjects of these senses, and that these subjects are 
 forms. The state of life, and thence the form, witii a man, is 
 continually changing; because it is a truth which the wise have 
 taught and still teach, that there does not exist a sameness, or 
 absolute identity of two things, still less of several ; as there 
 are not two human faces the same, and still less several : the case 
 is similar in things successive, in tliat no subsequent state of life 
 is the same as a preceding one ; whence it follows, that there is a 
 perpetual change of the state of life with every man, consequently 
 also a perpetual change of form, especially of his internals. But 
 as these considerations do not teach anything respecting mar- 
 riages, but only prepare the way for knowledges concerning them, 
 and since also they are mere philosophical inquiries of the undei'- 
 standing, which, with some persons, are difficult A apprehension, 
 we will pasK them without further discussion. 
 
 167 
 
187, 188 OONJUGIAL LOVE 
 
 187. III. These changes differ in the case of mb;n 
 
 AND OF WOMf:N ; SINCE MEN FROM CREATION ARE FORMS OF 
 KNOWLEDGE, INTELLIGENCE, AND WISDOM ; AND WOMEN ARE 
 FORMS OF THE LOVE OF THOSE PRINCIPLES AS EXISTING WITH 
 
 MEN. That men were created forms of the nnderstandiiig, and 
 that women were created forms of the love of the understanding 
 of men, may be explained above, n. 90. That the changes 
 of state, which succeed both with men and women from infancy 
 to mature age, are for the perfecting of forms, the intellectual 
 form with men, and the voluntary with women, follows as a con- 
 sequence : hence it is clear, that the changes with men differ 
 from those with women ; nevertheless with both, the external 
 form which is of the body is perfected according to the perfecting 
 of the internal form which is of the mind ; for the mind acts 
 upon the body, and not vice versa. This is the reason why in- 
 fants in heaven become men of stature and comeliness according 
 as they increase in intelligence; it is otherwise with infants on 
 earth, because they are encompassed with a material body like 
 the animals ; nevertheless they agree in this, that they fii-st grow 
 in inclination to such things as allure their bodily senses, and 
 afterwards by little and little to such things as affect the internal 
 thinking sense, and by degrees to such things as tincture the 
 will witii affection ; and when they arrive at an age which is mid- 
 way between mature and immature, the conjugial inclination 
 begins, which is that of a maiden to a youth, and of a youth to a 
 maiden ; and as maidens in the heavens, like those on earth from 
 an innate prudence conceal their inclination to marriage, the 
 youths there know no other than that they affect the maidens with 
 love ; and this also appears to them in consequence of their mas- 
 caline eagerness; which they also derive from an influx of love 
 from the fair sex; concerning which influx we shall speak par- 
 t'cularly elsewhere. From these considerations the truth of the 
 2»roposition is evident, that the changes of state with men differ 
 from those with women ; since men from creation are forms of 
 knowledge, intelligence and wisdom, and w'omen are forms of 
 the love of those principles as existing with men. 
 
 188. lY. With men there is an elevation of the 
 
 MIND INTO SUPERIOR LIGHT, AND WITH WOMEN AN ELEVATION 
 OF THE MIND INTO SUPERIOR HEAT; AND THE WOMAN IS MADE 
 SENSIBLE OF THE DELIGHTS OF HER HEAT IN THE MAn's LIGHT. 
 
 By the light into wdiich men are elevated, we mean intelligence 
 and wisdom ; because spiritual light, which proceeds from the 
 sun of the spiritual world, which sun in its essence is Jove, 
 acts in equality or unity with those two principles ; and by the 
 heat into which women are elevated, we mean conjugial love; 
 because spiritual heat, which proceeds from the sun of that world, 
 in its essence is love, and with >vomen it is iove conjoining itself 
 with intelligence and wisdom in men ; which love in its complex 
 168 
 
AND ITS CHASTE DELIGHTS. 188 190 
 
 is called conjngial love, and by determination becomes that love. 
 It is called elevation into superior light and heat, because it is 
 elevation into the light and heat which the angels of the superior 
 heavens enjoy : it is also an actual elevation, as from a thick mist 
 into pure air, and from an inferior region of the air into a su- 
 perior, and from thence into ether ; therefore elevation into su- 
 perior light with men is elevation into superior intelligence, and 
 thence into wisdom ; in which also there are ascending degrees 
 of elevation ; but elevation into superior heat with women is an 
 elevation into chaster and purer conjugial love, and continually 
 towards the conjugial principle, which from creation lies con- 
 cealed in their inmost principles. These elevations, considered 
 in themselves, are openings of the mind ; for the human mind is 
 distinguished into regions, as the world is distinguished into 
 regions as to the atmosphere ; the lowest of which is the watery, 
 the next above is the aerial, and still higher is the ethereal, 
 above which therie is also the highest : into similar regions the 
 mind of man is elevated as it is opened, with men by wisdom, 
 and with women by love truly conjugial. 
 
 189. We have said, that the woman is made sensible of the 
 delights of her heat in the man's light ; by which we mean that 
 the woman is made sensible of the delights of her love in the 
 man's wisdom, because wisdom is the receptacle ; and wherever 
 love finds such a receptacle corresponding to itself, it is in the 
 enjoyment of its delights : but we do not mean, that heat with 
 its light is delighted out of forms, but within them ; and spiritual 
 heat is delighted with spiritual light in their forms to a greater 
 degree, because those forms by virtue of wisdom and love are 
 vital, and thereby susceptible. This may be illustrated by what 
 are called the sports of heat with light in the vegetable kingdom : 
 out of the vegetable there is only a simple conjunction of heat 
 and light, but within it there is a kind of sport of the one with 
 the other ; because there they are in forms or receptacles ; for 
 they pass through astonishing meandering ducts, and in the 
 inmost principles therein they tend to use in bearing fruit, and 
 also breathe forth their satisfactions far and wide into the atmo- 
 sphere, which they fill with fragrance. The delight of spiritual 
 heat with spiritual light is more vividly perceivable in human 
 forms, in which spiritual heat is conjugial love, and spiritual 
 light is wisdom. 
 
 190. Y. With both men and women, the states of 
 
 LIFE BEFORE MARRIAGE ARE DIFFERENT FROM WHAT THEY ARE 
 
 afterwards. Before marriage, each sex passes through two 
 states, one previous and the other subsequent to the inclination 
 for marriage. The changes of both these states, and the con- 
 sequent formations of minds, proceed in successive order accord- 
 ing to their continual increase ; but we have not leisure now to 
 describe these changes, which are various and different in their 
 
 169 
 
190 192 CONJUGIAL LOVE 
 
 several subjects. The inclination to marriage, previous to mar- 
 riage, are only imaginary in the mind, and become more and 
 more sensible in the body; but the states thereof after marriage 
 are states of conjunction and also of prolification, which, it is 
 evident, differ from the forgoing states as effects differ from 
 intentions. 
 
 191. YI. With married partners the states of life 
 
 AFTER marriage ARE CHANGED AND SUCCEED EACH OTHER 
 ACCORDING TO THE CONJUNCTIONS OF THEIR MINDS BY CONJU- 
 GIAL LOVE. The reason why changes of the state and the suc- 
 cessions thereof after marriage, with both the man and the wife, 
 are according to conjugial love with each, and thus are either 
 conjunctive or disjunctive of their minds, is, because conjugial 
 love is not only various but also different with conjugial pairs: 
 various, with those who love each other interiorly ; for with such 
 it has its intermissions, notwithstanding its being inwardly in its 
 heat regular and permanent ; but it is different with those who love 
 each other only exteriorly ; for with such its intermissions do not 
 proceed from similar causes, but from alternate cold and heat. 
 The true ground of these differences is, that with the latter the 
 body is the principal agent, the ardour of which spreads itself 
 around, and forcibly draws into communion with it the inferior 
 principles of the mind ; whereas, with the former, who love each 
 other interiorly, the mind is the principal agent, and brings 
 the body into communion with it. It appears as if love 
 ascended from the body into the soul ; because as soon as the 
 body catches the allurement, it enters through the eyes, as 
 through doors, into the mind, and thus through the sight, as 
 through an outer court, into the thoughts, and instantly into the 
 love : nevertheless it descends from the mind, and acts upon the 
 inferior principles according to their orderly arrangement ; 
 therefore the lascivious mind acts lasciviously, and the chaste 
 mind chastely ; and the latter arranges the body, whereas the 
 former is arranged by the body. 
 
 192. YII. Marriage also induces other forms in the 
 SOULS AND MINDS OF MARRIED PARTNERS. That marriage has 
 this effect cannot be observed in the natural world ; because in 
 this world souls and minds are encompassed with a material 
 body, through which the mind rarely shines : the men {homines) 
 also of modern times, more than the ancients, are taught from 
 their infancy to assume feigned countenances, whereby they 
 deeply conceal the affections of their minds ; and this is the rea- 
 son why the forms of minds are not known and distinguished 
 according to their different quality, as existing before marriage 
 and after it : nevertheless that the forms of souls and minds 
 differ after marriage from what they were before, is very manifest 
 from their appearance in the spiritual world ; for they are then 
 spirits and angels, who are minds and souls in a human form^ 
 
 170 
 
UNIVERSITY 01 
 
 AND ITS CHASTE DELIGHTS, 192, l^^JXA. 
 
 stripped of their outward coverings, wliich had been composed of 
 watery and earthy elements, and of aerial vapors thence arising ; 
 and when these are cast off, the forms of the minds are plainly 
 seen, such as they had been inwardly in their bodies ; and then 
 it is clearly perceived, that there is a difference in regard to 
 those forms with those who live in marriage, and with those 
 who do not. In general, married partners have an interior 
 beauty of countenance, the man deriving from the wife the 
 ruddy bloom of her love, and the wife from the man the fair 
 splendor of his wisdom ; for two married partnei*s in the spi- 
 ritual world are united as to their souls ; and moreover there 
 appears in each a human fulness. This is the case in heaven, 
 because there are no marriages (ponjugia) in any other place ; 
 beneath heaven there are only nuptial connections (connuhid)^ 
 which are alternately tied and loosed. 
 
 193. YIII. The woman is actually formed into a wife, 
 
 ACCOKDING TO THE DESCRIPTION IN THE BOOK OF CREATION. 
 
 In this book it is said, that the woman was created out of the 
 man's rib, and that the man said, when she was brought to him, 
 ''This is bone of my bones, and flesh of my flesh ; and she shall 
 be called Eve (Ischah)^ because she was taken out of man {Isch) ;" 
 Gen. chap. ii. 21 — 23. A rib of the breast, in the Word, signi- 
 fies, in the spiritual sense, natural truth. This is signified by the 
 ribs which the bear carried between his teeth, Dan. vii. 5 ; for 
 bears signify those who read the Word in the natural sense, and 
 see truths therein without understanding : the man's breast sig- 
 nifies that essential and peculiar principle, which is distinguished 
 from the breast of the woman : that this is wisdom, may be seen 
 above, n. 187 ; for truth supports wisdom as the ribs do the breast. 
 These things are signified, because the breast is that part of a man 
 in which all his principles are as in their centre. From these 
 considerations, it is evident, that the woman was created out of the 
 man by a transfer of his peculiar wisdom, which is the same thing 
 as to be created out of natural truth ; and that the love thereof 
 was transferred from the man into the woman, to the end that 
 conjugial love might exist ; and that this was done in order that 
 the love of the wife and not self-love might be in the man : for the 
 wife, in consequence of her innate disposition, cannot do other- 
 wise than convert self-love, as existing with the man, into his 
 love to herself; and I have been informed, that this is effected 
 by virtue of the wife's love itself, neither the man nor the wife 
 being conscious of it : hence^ no man can possibly love his wife 
 with true conjugial love, who from a principle of self-love is vain 
 and conceited of his own intelligence. When this arcanum 
 relating to the creation of the woman from the man, is under- 
 stood, it may then be seen, that the woman in like manner is as it 
 were created or formed from the man in marriage ; and that this 
 is effected by the wife, or rather through her by the Lord, who 
 
 171 
 
193, 194 CONJUGIAL LOVE 
 
 imparts inclinations to women whereby they produce such an 
 eftect : for the wife receives into herself the image of a man, 
 and thereby appropriates to herself his affections, as may be seen 
 above, n. 183 ; and conjoins the man's internal will with her own, 
 of which we shall treat presently ; and also claims to herself the 
 propagated forms i^rojpagines) of his soul, of which also we shall 
 speak elsewhere. From these considerations it is evident, that, 
 according to the description in the book of Genesis, interiorly 
 understood, a woman is formedinto a wife by such things as she 
 takes out of the husband and his breast, and implants in herself. 
 194. IX. This formation is effected on the part of 
 
 THE WIFE BY SECRET MEANS *, AND THIS IS MEANT BY THE 
 woman's BEING CREATED WHILE THE MAN SLEPT. It is Written 
 
 in the book of Genesis, that Jehovah God caused a deep sleep to 
 fall upon Adam, so that he slept ; and that then he took one of 
 his ribs, and builded it into a woman : chap. ii. 21, 22. That 
 by the man's sleep and sleeping is signified his entire ignorance 
 that the wife is formed and as it were created from him, appears 
 from what was shewn in the preceding chapter, and also from the 
 innate prudence and circumspection of wives, not to divulge 
 anything concerning their love, or their assumption of the affec- 
 tions of the man's life, and thereby of the transfer of his wisdom 
 into themselves. That this is effected on the part of the wife 
 without the husband's knowledge, and while he is as it were 
 sleeping, thus by secret means, is evident from what was ex- 
 plained above, n. 166 — 168 ; where also it is clearly shewn, that 
 the prudence with which women are influenced herein, was 
 implanted in them from creation, and consequently from their 
 birth, for reasons of necessity, so that conjngial love, friendship, 
 and confidence, and thereby the blessedness of dwelling together 
 and a happy life, may be secured : wherefore for the right 
 accomplishing of this, the man is enjoined to leave his father and 
 mother and to cleave to his wife^ Gen. ii. 24 ; Matt. xix. 4, 5. 
 The father and mother, whom "the man is to leave, in a spiritual 
 sense signify hisproj)7'ium of will SLudpropriuni of understanding; 
 and the proprium of a man's {ho7no) will is to love himself, and 
 the projprium of his understanding is to love his own wisdom; 
 and to cleave to his wife signifies to devote himself to the love ot 
 his wife. Those two p?vj)riurns are deadly evils to man, if they 
 remain with him, and the love of those two 2:}ropriums is clmnged 
 into conjugial love, so far as a man cleaves to his wife, that is, so 
 far as he receives her love; see above, n. 193, and elsewhere. 
 To sleep signifies to be in ignorance and unconcern ; a father 
 and a mother signify the two propriuins of a man {homo)^ the 
 one of the will and the other of the understanding ; and to 
 cleave to, signifies to devote one's self to the love of any one, as 
 might be abundantly confirmed from passages in other parts ol 
 the Word ; but this would be foreign to our present subject. 
 172 
 
AND ITS CHASTE J)L'LIGUTS. 195 198 
 
 195. X. This formation on the part of the wife is 
 
 EFFECTEB BT THE CONJUNCTION OF HER OWN WILL WITH THE 
 
 INTERNAL WILL OF THE MAN. That the man possesses rational 
 and moral wisdom, and that the wife conjoins herself with those 
 things which relate to his moral wisdom, may be seen above, n. 
 163 — 165. The things which relate to rational wisdom con- 
 stitute the man's understanding, and tiiose which relate to moral 
 wisdom constitute his will. The wife conjoins herself with tliose 
 things which constitute the man's will. It is the same, whether 
 we say that the wife conjoins herself, or that she conjoins her 
 will to the man's will ; because she is born under the influence 
 of the will, and consequently in all her actions acts from the will. 
 The reason why it is said with the man^s internal will^ is, because 
 the man's will resides in his understanding, and the man's 
 intellectual principle is the inmost principle of the woman, 
 according to what was observed above concerning the formation 
 of the woman from the man, n. 32, and in other places. Th'j 
 man has also an external will ; but this frequently takes its 
 tincture from simulation and dissimulation. This will the wife 
 notices ; but she does not conjoin herself with it, except pr^j- 
 tendedly or in the way of sport. 
 
 196. XI. The end herein is, that the will of both 
 
 MAY become one, AND THAT THUS BOTH MAY BECOME ONE Mi N 
 
 (homo) : for whoever conjoins to hiriiself the will of another, abo 
 conjoins to himself his understanding; for the understandirg 
 regarded in itself is merely the minister and servant of the will. 
 That this is the case, appears evidently from the affection of lov3, 
 which moves the understanding to think as it directs. Eveiy 
 affection of love belongs to the will ; for what a man loves that 
 he also wills. From these considerations it follows, that whoever 
 conjoins to himself the will of a man conjoins to himself the 
 whole man : hence it is implanted as a principle in the wife's love 
 to unite the will of her husband to her own will ; for hereby 
 the wife becomes the husband's, and the husband the wife's ; 
 thus both become one man {homo). 
 
 197. XII. This formation [on the part of the wife] 
 
 18 effected BY AN A.PPROPRIATION OF THE AFFECTIONS OF THE 
 
 HUSBAND. This article agrees with the two preceding, because 
 affections are of the will ; for affections which are merely de- 
 rivations of the lovC; form the will, and make and compose it ; 
 but these affections with men are in the understanding, whereas 
 with women they are in the will. 
 
 198. XIII. This Formation [on the part of the friFEj 
 
 rS EFFECTED BY A RECEPTION OF THE PROPAGATIONS OF THE 
 80UL OF THE HUSBAND, WITH THE DELIGHT ARISING FROM 
 HER DESIRE TO BE THE LOVE OF HER HUSBANd's WISDOM. 
 
 This coincides with what was explained above, n. 172, 173. 
 therefore any further explanation is needless. Coniugial delights 
 
 173 
 
198 — ^200 CONJUGIAL LOVE 
 
 with wives arise solely from their desire to be one with their 
 husbands, as good is one with truth in the spiritual marriage. 
 That conjugial love descends from this spiritual marriage, has 
 been proved above in the chapter which treats particularly on 
 that subject; hence it maybe seen, as in an image, 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 in himself, as truth reci- 
 procally conjoins itself to good, according to the reception of good 
 m itself ; and that thus the love of the wife forms itself by the 
 wisdom of the husband, as good forms itself by truth ; for 
 truth is the form of good. From these considerations it is also 
 evident, that conjugial delights with the wife originate principally 
 in her desiring to be one with the husband, consequently to be 
 the love of her husband's wisdom ; for in such case she is made 
 sensible of the delights of her own heat in the man's light, ac- 
 cording to what was explained in Article IV"., n. 188. 
 
 199. XIY. Thus a maiden is formed into a wife, 
 AND A YOUTH INTO A HUSBAND. This flows as a consequeucc, 
 from what has been said above in this and the foregoing chapter 
 respecting the conjunction of married partners into one flesh. 
 A maiden becomes or is made a wife, because in a wife there are 
 principles taken out of the husband, and therefore supplemental, 
 which were not previously in her as a maiden : a youth also be- 
 comes or is made a husband, because in a husband there are 
 principles taken out of the wife, which exalt his receptibility of 
 love and wisdom, and which were not previously in him as a 
 youth : this is the case with those who are principled in love 
 truly conjugial. That it is these who feel themselves a united 
 man {homo), and as it were one flesh, may be seen in the pre- 
 ceding chapter, n. 178. From these considerations it is evident, 
 that with females the maiden principle is changed into that of a 
 wife, and with men the youthful principle is changed into that of 
 a husband. That this is the case, was experimentally confirmed 
 to me in the spiritual world, as follows : Some men asserted, 
 that conjunction with a female before marriage is like con- 
 junction with a wife after marriage. — On hearing this, the wives 
 were very indignant, and said: "There is no likeness at all 
 in the two cases. The difference between them is like tliat be- 
 tween what is fancied and what is real." Hereupon the men 
 rejoined, "Are you not females as before?" To this the 
 wives replied more sharply, " We are not females, but wives ; 
 you are in fancied and not in real love ; you therefore talk fan- 
 cifully." Then the men said, "If you are not females (J'emincB) 
 htill you are women {mulieres) ;" and they replied, " In the first 
 «tates of marriage we were women {mulieres)', but now we are 
 wives." 
 
 200. XY. In the marriage of one man with one 
 
 174: 
 
AND ITS CHASTE DELIGHTS. 200 — 202 
 
 WIPE, BETWEEN WHOM THERE EXISTS LOVE TRULY CONJUGIAL, 
 THE WIFE BECOMES MORE AND MORE A WIFE, AND THE HUS- 
 BAND MORE AND MORE A HUSBAND. That love triilj coiijugial 
 more and more conjoins two into one man {homd)^ may be seen 
 above n. 178, 179 ; and as a wife becomes a wife from and accord- 
 ing to conjunction with the husband, and in like manner the 
 husband with the wife ; and as 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 true reason of 
 this is, because in the marriage of love truly conjugial, each 
 married partner becomes continually a more interior man ; for 
 that love opens the interiors of their minds ; and as these are 
 opened, a man becomes more and more a man {homo) : and to 
 become more a man {homo) in the case of the wife is to become 
 more a wife, and in the case of the husband to become more a 
 husband. I have heard from the angels, that the wife becomes 
 more and more a wife as the husband becomes more and more a 
 husband, but not vice versa ^ because it rarely, if ever, happens, 
 that a chaste wife is wanting in love to her husband, but that 
 the husband is wanting in a return of love to his wife ; and that 
 this return of love is wanting because he has no elevation of 
 wisdom, which alone receives the love of the wife : respecting 
 this wisdom see above n. 130, 163 — 165. These things however 
 they said in regard to marriages on earth. 
 
 201. XYI. Thus also their forms are successively 
 
 PERFECTED AND ENNOBLED FROM WITHIN. The HlOSt perfect 
 
 and noble human form results from the conjunction of two forms 
 by marriage so as to become one form ; thus from two fleshes 
 becoming one flesh, according to creation. That in such case 
 the man's mind is elevated into superior light, and the wife's 
 into superior heat, and that then they germinate, and bear 
 flowers and fruits, like trees in the spring, may be seen above, 
 n. 188, 189. That from the nobleness of this form are produced 
 noble fruits, which in the heavens are spiritual, and on earth 
 natural, will be seen in the following article. 
 
 202. XVII. Children born of parents who are prin- 
 cipled IN love truly conjugial, derive from them the 
 
 CONJUGIAL principle OF GOOD AND TRUTH, WHENCE THEY 
 HAVE AN INCLINATION AND FACULTY, IF SONS, TO PERCEIVE 
 THE THINGS RELATING TO WISDOM, AND IF DAUCfHTERS, TO 
 
 LOVE THOSE THINGS WHICH WISDOM TEACHES. That children 
 derive from their parents inclination to such things as had been 
 objects of the love and life of the parents, is a truth most per- 
 fectly agreeable to the testimony of history in general, and of 
 experience in particular ; but that they do not derive or inherit 
 from their parents the affections themselves, and thence the lives 
 of those affections, but only inclinations and faculties thereto, 
 luis been shewn me by the wise in the spiritual world ; con- 
 
 176- 
 
202 204 OONJUGIAL LOVE 
 
 cerning whom, see the two memorable relations above adduced. 
 That children to the latest posterity, from innate inclinations, if 
 they are not modified, are led into affections, thoughts, speech, 
 and life, similar to those of their parents, is clearly manifest 
 from the Jews, who at this day are like their fathers in Egypt, 
 in the wilderness, in the land of Canaan, and in the Lord's 
 time ; and this likeness is not confined to their minds only, but 
 extends to their countenances ; for who does not know a Jew by 
 his look ? The case is the same with the descendants of others : 
 from which considerations it may infallibly be concluded, that chil- 
 dren are born with inclinations to such things as their parents 
 were inclined to. But it is of the divine providence, lest thought 
 and act should follow inclination, that perverse inclinations may 
 be corrected ; and also that a faculty has been implanted for this 
 purpose, by virtue whereof parents and masters have the power 
 of amending the morals of children, and children may afterwards, 
 when they come to years of discretion, amend their own morals. 
 
 203. We have said that children derive from their parents the 
 conjugial principle of good and truth, because this is implanted 
 from creation in the soul of every one ; for*it is that which flows 
 into every man from the Lord, and constitutes his human life. 
 But this conjugial principle passes into derivatives from the soul 
 even to the ultimates of the body. In its passage through these 
 ultimates and those derivatives, it is changed by the man himself 
 in various ways, and sometimes into the opposite, which is called 
 the conjugial or connubial principle of what is evil and false. 
 When this is the case, the mind is closed from beneath, and is 
 Bometimes twisted as a spire into the contrary ; but with some 
 that principle is not closed, but remains half-open above, and 
 with some open. The latter and the former conjugial principle 
 is the source of those inclinations which children inherit from 
 their parents, a son after one manner, and a daughter after 
 another. The reason why such inclinations are derived from the 
 conjugial principle, is, because, as was proved above, n. 65, con- 
 jugial love is the foundation of all loves. 
 
 204:. The reason why children born of parents who are 
 principled in love truly conjugial, derive inclinations and facul- 
 ties, if a son, to perceive the things relating to wisdom, and if a 
 daughter, to love the things which wisdom teaches, is, because 
 the conjugial principle of good and truth is implanted from crea- 
 tion in every soul, and also in the principles derived from the 
 soul ; for it was shewn above, that this conjugial principle fills 
 the universe from first principles to last, and from a man even to 
 a worm ; and also that the faculty to open the inferior principles 
 of the mind even to conjunction with its superior principles, 
 which are in the light and heat of heaven, is also implanted in 
 every man from creation : hence it is evident, that a superior 
 suitableness and facility to conjoin good to truth, and truth to 
 176 
 
AND ITS CHASTE DELIGHTS. 204 207 
 
 good, and thus to grow wise, is inherited by those who are born 
 from such a marriage ; consequently they have a superior suit- 
 ableness and facility also to embrace the things relating to the 
 church and heaven ; for that conjugial love is conjoined with 
 these things, has been frequently snewn above. From these 
 considerations, reason may clearly discover the end for which the 
 Lord the Creator has provided, and still provides, marriages of 
 love truly conjugial. 
 
 205. I have been informed by the angels, that those who 
 lived in the most ancient times, live at this day in the heavens, 
 in separate houses, families, and nations, as they had lived on 
 earth, and that scarce any one of a house is wanting ; and this 
 because they were principled in love truly conjugial ; and that 
 hence their children inherited inclinations to the conjugial priri- 
 ciple of good and truth, and were easily initiated into it more 
 and more interiorly by education received from their parents, and 
 afterwards as from themselves, when they become capable of 
 judging for themselves, were introduced into it by the Lord. 
 
 206. XYIII. The reason of this is because the soul 
 
 OF THE OFFSPRING IS FROM THE FATHER AND ITS CLOTHING 
 
 FROM THE MOTHER. Ko wise man entertains a doubt that the 
 soul is from the father ; it is also manifestl}^ conspicuous from 
 minds, and likewise from faces which are the types of minds, in 
 descendants from fathers of families in a regular series ; for the 
 father returns as in an image, if not in his sons, yet in his grand- 
 sons and great grandsons ; and this because the soul constitutes 
 a man's {homo) inmost principle, which may be covered and con- 
 cealed by the onspring nearest in descent, but nevertheless it comes 
 forth and manifests itself in the more remote issue. That the 
 soul is from the father, and its clothing from the mother, may be 
 illustrated by analogies in the vegetable kingdom. In this king- 
 dom the earth or ground is the common mother, which in itself, 
 as in a womb, receives and clothes seeds ; yea, as it were con- 
 ceives, bears, brings forth, and educates them, as a mother her 
 
 offspring from the father. 
 
 ******** 
 
 207. To the above I will add two memorable relations. 
 First. After some time I was looking towards the city Athens, 
 of which mention was made in a former memorable relation, and 
 I heard thence an unusual clamor. There was in it something 
 of laughter, and in the laughter something of indignation, and 
 in the indignation something of sadness: still however the 
 clamor was not thereby dissonant, but consonant : because ono 
 tone was not together with the other, but one was within another. 
 In the spiritual world a variety and commixture of affections is 
 distinctly perceived in sound. I inquired from afar what was 
 the matter. They said, " A messenger is arrived from the place 
 where the new comers from the Christian world first appear, 
 
 12 177 
 
207 COKJXIOIAL LOVE 
 
 bringing information of what he has heard there from three 
 persons, that in the world whence thej came they had believed 
 with the generality, that the blessed and happy after death enjoy 
 absolute rest from labor; and since administrations, offices, and 
 employments, are labor, they enjoy rest from these ; and 
 as those three persons are now conducted hither by our emis- 
 sary, and are at the gate waiting for admission, a clamor was 
 made, and it was deliberately resolved they should not be 
 introduced into the Palladium on Parnassus, as the former were, 
 but into the great auditory, to communicate the news they 
 brought from the Christian world ; accordingly some deputies 
 have been sent to introduce them in form," Being at that time 
 myself in the spirit, and distances with spirits being according to 
 the states of their affections, and having at that time a desire to 
 see and hear them, I seemed to myself to be present there, and 
 saw them introduced, and heard what they said. The seniors or 
 wiser part of the audience sat at the sides of the auditory, and 
 the rest in the midst ; and before these was an elevated piece of 
 ground. Hither the three strangers, with the messenger, were 
 formally conducted by attendants, through the middle of the 
 auditory. When silence was obtained, they were addressed by a 
 kind of president of the assembly, and asked, " What news 
 FKOM THE EARTH ?" They replied, " There is a variety of news : 
 but pray tell us what information you want.''' The president 
 answered, ''What news is there from the earth concern- 
 tNG OUR WORLD AND HEAVEN ?" They replied, " When we first 
 came into this world, we were informed, that here and in heaven 
 there are administrations, offices, employments, trades, studies, 
 relating to all sciences and professions, together with wonderful 
 mechanical arts ; and yet we believed that after our removal or 
 translation from the natural world into the spiritual, we should 
 outer upon an eternal rest from labor ; and what are employ- 
 ments but labor?" To this the president replied, "By eternal 
 rest from labor did you understand eternal inactivity, in which 
 you should be continually sitting and laying down, with your 
 bosoms and mouths open, attracting and inhaling delights and 
 joys ?" " We conceived something of this sort," said the three 
 strangers smiling courteously. Then they were asked, " What 
 connection have joys and delights and the happiness thence re- 
 sulting, with a state of inactivity ?" By inactivity the mind is 
 enfeebled and contracted, instead of being strengthened and ex- 
 panded ; or in other words, the man is reduced to a state of death, 
 instead of being quickened into life. Suppose a person to sit still 
 in the most complete inactivity, with his hands lianging down, 
 his eyes fixed on the ground, and withdrawn from all other ob* 
 jects, and suppose him at the same time to be encompassed by 
 an atmosphere of gladness, would not a lethargy seize both his 
 head and body, and the vital expansion of his countenance 
 1X8 
 
wonld "be contracted, and atlengtli with relaxed fibi-es hi3 vrould 
 nod and totter, till he fell to the earth? What is it that keeps 
 the whole bodily system in its due expansion and tension, but 
 the tension of the mind ? and whence comes the tension of the 
 mind but from administrations and employments, while the 
 discharge of them is attended with delight ? I will therefore tell 
 you some news from heaven : in that world there are administra- 
 tions, offices, judicial proceedings both in greater and lesser cases, 
 also mechanical arts and employments." The strangers on hear- 
 ing of judicial proceedings in heaven, said, "To what purpose 
 are sucn proceedings ? are not all in heaven inspired and led by 
 God, and in consequence thereof taught what is just and right ? 
 what need then is there of judges ?" The president replied, " En 
 this world we are instructed and learn what is good and true, also 
 what is just and equitable, as in the natural world ; and these 
 things we learn, not immediately from God, but mediately 
 through others ; and every angel, like every man, thinks what is 
 true, and does what is good, as from himself; and this, according 
 to the state of the angel, is mixed and not pure : and moreover, 
 there are among the angels some of a simple and some of a wise 
 character ; and it is the part of the wise to jndge, when the sim- 
 ple, from their simplicity and ignorance, are doubtful about what 
 is just, or through mistake wander from it. But as you are as 
 yet strangers in this world, if it be agreeable to you to accompany 
 me into our city, we will shew you all that is contained therein." 
 Then they quitted the auditory, and some of the elders also ac- 
 companied them. They were introduced into a large library, 
 which was divided into classes arranged according to the sciences. 
 The three strangers, on seeing so many books, were astonished, 
 and said, "There are books also in this world! whence do you 
 procure parchment and paper, pens and ink?" The elders re- 
 plied, "We perceive that in the former world you believed that 
 this world is empty and void, because it is spiritual ; and you be- 
 lieved so because you had conceived an idea of what is spiritual 
 abstracted from what is material ; and that which is so abstracted 
 appeared to you as nothingness, thus as empty and void ; when 
 nevertheless in this world there is a fulness of all things. Here 
 all things are substantial and not material : and material things 
 derive their origin from things substantial. We who live here 
 are spiritual men, because we are substantial and not material ; 
 hence in this world we have all things that are in the natural 
 world, in their perfection, even books and writings, and many 
 other things which are not in the natural world." The three 
 strangers, when they heard talk of things substantial, conceived 
 that it must be so, as well because they saw written books, as 
 because they heard it asserted that material things originate in 
 substantial. For their further confirmation in these particulars, 
 they were conducted to the houses of the scribes, who were copr- 
 
2CT, 208 CONJTJGIAL LOVE 
 
 ing the writings of the wise ones of the citj ; and t^iey inspected 
 the writings, and wondered to see them so beautiful and elegant. 
 After this they were conducted to the museums, schools, and 
 colleges, and to the places where they had their literary sports. 
 Some of these were called the sports of the Heliconides, some of 
 the Parnassides, some of the Athsenides, and some the sports of 
 the maidens of the fountain. They were told that the latter were 
 so called, because maidens signify affections of the sciences, and 
 every one has intelligence according to his affection for the 
 sciences : the sports so called were spiritual exercises and trials of 
 skill. Afterwards they were led about the city to see the rulers, 
 administrators, and their officers, by whom they were conducted 
 to see several wonderful works executed in a spiritual manner by 
 the artificers. When they had taken a view of all these thingSy 
 the president again conversed with them about the eternal rest 
 from labor, into which the blessed and happy enter after death, 
 and said, " Eternal rest is not inactivity ; for inactivity occasions 
 a thorough languor, dulness, stupor, and drowsiness of the mind 
 and thence of the body ; and these things are death and not life, 
 still less eternal life which the angels of heaveit enjoy ; therefore 
 eternal rest is that which dispels such mischiefs, and causes a 
 man to live; and it is this which elevates the mind ; consequently 
 it is by some employment and work that the mind is excited, 
 vivified, and delighted ; which is affected according to the use, 
 from which, in which, and to which the mind is actuated. Hence 
 the universal heaven is regarded by the Lord as containing uses ; 
 and every angel is an angel according to use ; the delight of use 
 carries him along, as a prosperous gale a ship, and causes him tc 
 be in eternal peace, and the rest of peace. This is the meaning 
 of eternal rest from laboi*. That an angel is alive according as 
 his mind is directed to use, is evident from the consideration, 
 that every one has conjugial love with its energy, ability and de- 
 lights, according as he devotes himself to the genuine use in 
 which he is.'' When the three strangers were convinced that 
 eternal rest is not inactivity, but the delight of some useful em- 
 ployment, there came some maidens with pieces of embroidery 
 and net-work, wrought with their own hands, which they pre- 
 sented to them. When the novitiate spirits were gone, the 
 maidens sang an ode, wherein they expressed with angelic melody 
 the affection of useful works with the pleasures attending it. 
 
 208. The second memorable relation. While I was 
 meditating on the arcana of conjugial love stored up with wives, 
 there again appeared the golden shower described above ; and 
 I recollected that it fell over a hall iu the east where there lived 
 three conjugial loves, that is, three married pairs, who loved each 
 other tenderly. On seeing it, and as if invited by the sweetness 
 of meditating on that love, I hastened towards it, and as 1 
 approached, the shawer from golden became purple, afterwards 
 180 
 
AND rrS CHASTE DELIGHTS. 208 
 
 scarlet, and when I came near, it was sparkling like dew. 
 I knocked at the door, and when it was opened, I said to the 
 attendant, " Tell the husbands that the pei*son who before came 
 with an angel, is come again, and begs the favor of being ad- 
 mitted into their company." Presently the attendant returned 
 with a message of assent from the husbands, and I entered. The 
 three husbands with their wives were together in an open gallery, 
 and as I paid my respects to them, they returned the compliment. 
 I then asked the wives. Whether the white dove in the window 
 afterwards appeared ?" They said, " Yes ; and to-day also ; and it 
 likewise expanded its wings ; from which we concluded that you 
 were near at hand, and were desirous of information respecting 
 one other arcanum concerning conjugial love." I inquired, 
 " Why do you say one arcanum ; when I came here to learn 
 several ?" They replied, '' They are arcana, and some of them 
 transcend your wisdom to such a degree, that the understanding 
 of your thought cannot comprehend them. You glory over us 
 on account of your wisdom ; but we do not glory over you on 
 account of ours ; and yet ours is eminently distinguished above 
 yours, because it enters your inclinations and affections, and sees, 
 perceives, and is sensible of them. You know nothing at all of 
 the inclinations and affections of your own love ; and yet these 
 are the principles from and according to which your understand- 
 ing thinks, consequently from and according to which you are 
 wise; and yet wives are so well acquainted with those principles 
 in their husbands, that they see them in their faces, and hear 
 them from the tone of their voices in conversation, yea, they feel 
 them on their breasts, arms, and cheeks : but we, from the zeal 
 of our love for your happiness, and at the same time for our own, 
 pretend not to know them ; and yet we govern them so pru- 
 dently, that wherever the fancy, good pleasure, and will of our 
 husbands lead, we follow by permitting and suffering it ; only 
 l.iending its direction when it is possible, but in no case forcing 
 it." I asked, "■ Whence have you this wisdom?" They replied, 
 " It is implanted in us from creation and consequently from 
 birth. Our husbands compare it to instinct; but we say that it 
 is of the divine providence, in order that the men may be ren- 
 dered happy by their wives. We have heard from our husbands, 
 that the Lord wills that the husband {homo m,asculus) should act 
 freely according to reason; and that on this account the Lord 
 himself from within governs his freedom, so far as respects the 
 inclinations and affections, and governs it from without by means 
 of his wife ; and that thus he forms a man with his wife into an 
 angel of heaven ; and moreover love changes its essence, and does 
 not become conjugial love, if it be compelled. But we will be 
 more explicit on this subject : we are moved thereto, that is, to 
 prudence in governing the inclinations and affections of our h 
 bands, so that they may seem to themselves to act freely ;iccn! »1 
 
 I6i 
 
 lis- 
 
208, 209 CONJUGIAL LOVE 
 
 ing to their reason, from this motive, because we a . /^i^t . 
 with their love ; and we love nothing more than that ti. >/ shouid 
 be delighted with our delights, which, in case of their being 
 lightly esteemed by our husbands, become insipid also to us. 
 Having said this, one of the wives entered her chamber, and on 
 her return said, " My dove still fluttei-s its wings, which is a 
 sign that we may make further disclosures." They then said, 
 " We have observed various changes of the inclinations and affec- 
 tions of the men ; as that they grow cold towards their wives, 
 A\ hile the husbands entertain vain thoughts against the Lord and 
 the church ; that they grow cold while they are conceited of their 
 own intelligence ; that they grow cold while they regard with 
 desire the wives of others ; that they grow cold while their love 
 is adverted to by their wives ; not to mention other occasions ; 
 and that there are various degrees of their coldness : this we 
 discover from a withdrawal of the sense from their eyes, ears, and 
 bodies, on the presence of our senses. From these few observa- 
 vations you may see, that we know better than the men whether 
 it be well or ill with them ; if they are cold towards their wives, 
 it is ill with them, but if they are warm towards them, it is well ; 
 therefore wives are continually devising means whereby the men 
 may become warm and not cold towards them; and these means 
 they devise with a sagacity inscrutable to the men." As they 
 said this, the dove was heard to make a sort of moaning ; and 
 immediately the wives said, " This is a token to us that we have 
 a wish to communicate greater arcana, but that it is not allow- 
 able : probably you will reveal to the men what you have heard." 
 I replied, '' I intend to do so : w^hat harm can come from it ?" 
 Hereupon the wives talked together on the subject, and then 
 said, " Keveal it, if you like. We are well aware of the power of 
 persuasion which wives possess. They will say to their husbands, 
 ' The man is not in earnest; he tells idle tales: he is but joking 
 from appearances, and from strange fancies usual with men. Do 
 not believe him, but believe us ; we know that you are loves, and 
 we obediences.' Therefore you may reveal it if you like ; but 
 still the husbands will place no dependence on what comes from 
 your lips, but on that which comes from the lips of their wives 
 "vhich thev kiss." 
 
 UNIVERSALS RESPECTING MARRIAGES. 
 
 209. There are so many things relating to marriages that, 
 if particularly treated of, they would swell this little work into 
 a large volume : for we might treat particularly of the similitude 
 182 
 
AND ITS CHASTE DELIGHTS. 20& 
 
 and dissimilitude subsisting among married partnei"s; of the 
 elevation of natural conjugial love into spiritual, and of their 
 conjunction; of the increase of the one and the decrease o^ 
 the other ; of the varieties and diversities of each; of the intelli- 
 gence of wives; of the universal conjugial sphere proceeding 
 from heaven, and of its opposite from hell, and of their influx 
 and reception ; with many other particulars, which, if individ- 
 ually enlarged upon, would render this work so bulky as to tire 
 the reader. For this reason, and to avoid useless prolixity, we 
 will condense these particulars into universai-s kespectino 
 MARRIAGES. But tlicse, like the foregoing subjects, must be 
 considered distinctly as arranged under the following articles ; 
 [. The sense j)roper to Gonjugial love is the sense of touch, II. 
 With those who are in love truly conjugial^ the faculty of grow- 
 ing wise gradually increases i hut with those who are not it de- 
 creases. III. With those who are i?i love truly conjugial^ the 
 happiness of dwelling together increases / hut with those why 
 are not it decreases. lY. With those wlio are in love truly con,- 
 jugial^ conjunction of minds increases., and therewith friendship / 
 but with those who are not they hoth decrease. Y . Those who 
 are in love truly conjugial, continually desire to he one man 
 (homo) ; hut those who are not desire to he two. YI. Those 
 who are in love truly conjugial, in marriage have respect to what 
 is eternal / hut with those who are not the ca^e is reversed, 
 YII. Conjugial love resides with chaste wives / hut still their love 
 depends on the hushands. YIII. Wives love the honds of mar- 
 riage if the men do. IX. The intelligence of women 'is in itself 
 modest, elegant, pacific, yielding, soft, tender y hut the intelligenco 
 of men is in itself grave, harsh, hard, daring, fond of licentious- 
 ness, X. Wives are in no excitation as men are j hut they havo 
 a state of preparation for reception. XI. Men have ahundani 
 store according to the love of propagating the truths of their 
 wisdom, and to the love of doing uses. XII. Determination is in 
 the good pleasure of the hushand. XIII. The conjugial sphere 
 flows from the Lord through heaven into everything in the uni- 
 verse, even to its ultimates. ^YSf. This sphere is received hy the 
 female sex, and through that is transferred into the male sex: 
 and not vice versa. XY. Whe7'e there is love truly conjugial, 
 thie sphere is received hy the wife, and only through her hy the 
 hushand. XYI. Whei^e there is love not conjugial, this sphere is 
 received indeed hy the wife, hut not hy the husband through her, 
 XYII. Love truly conjugial may exist with one of the married 
 partners, and not at the same tirne with the other, XYIII. 
 There are various similitudes and dissindlitudes, hoth internal 
 and external, with married partners. XIX. Various similitudes 
 can he conjoined, hut not with dissimilitudes. XX. The Lord 
 provides similitudes for those who desire love truly conjugial / 
 and if not on earthy he yet provides them in heaven, XXI. A 
 
 183 
 
209 211 CONJUGIAL LOVE 
 
 man (homo) according to the deficiency and loss of conjugial love 
 approaches to the nature of a beast. We proceed to the expla- 
 nation of each article. 
 
 210. I. The sense pkoper to conjugial love is the 
 SENSE OF TOUCH. Everj love has its own proper sense. The 
 love of seeing, grounded in the love of understanding, has the 
 sense of seeing; and the gratifications proper to it are the various 
 kinds of symmetry and beauty. The love of hearing grounded 
 in the love of hearkening to and obeying, has the sense of hear- 
 ing ; and the gratifications proper to it are the various kinds of 
 harmony. The love of knowing these things which float about 
 fu the air, grounded in the love of perceiving, is the sense of 
 smelling ; and the gratifications proper to it are the various kinds 
 of fragrance. TLo love of self-nourishment, grounded in the 
 love of imbibing goods, is the sense of tasting ; and the delights 
 proper to it are the various kinds of delicate foods. The love of 
 knowing objects, grounded in the love of circumspection and 
 self-preservation, is the sense of touching, and the gratifications 
 proper to it are the various kinds of titillation. The reason why 
 the love of conjunction with a partner, grounded in the love of 
 uniting good and truth, has the sense of touch proper to it, is, 
 because this sense is common to all the senses, and hence borrows 
 from them somewhat of support and nourishment. That this 
 love brings all the above-mentioned senses into communion with 
 it, and appropriates their gratification, is well known. That the 
 sense of touch is devoted to conjugial love, and is proper to it, is 
 evident from all its sports, and from the exaltation of its subtle- 
 ties to the highest degree of what is exquisite. But the further 
 consideration of this subject we leave to lovers. 
 
 211. II. With those who are in love truly conju- 
 gial, THE faculty of GROWING WISE INCREA8ES ; BUT WITH 
 
 THOSE WHO ARE NOT IT DECREASES. The faculty of growing 
 wise increases with those who are in love truly conjugial, be- 
 cause this love appertains to married partners on accoun.t of wis- 
 dom, and according to it, as has been fully proved in the pre- 
 ceding sections; also, because the sense of that love is the touch, 
 which is common to all the senses, and also is full of delights ; in 
 consequence of which it opens the interiors of the mind, as it 
 opens the interiors of the senses, and therewith the organical 
 principles of the whole body. Hence it follows, that those w4io 
 are principled in that love, prefer nothing to growing wise ; foi 
 a man grows wise in proportion as the interiors of his mind are 
 opened ; because by such opening, the thoughts of the under- 
 standing are elevated into superior light, and the affections of the 
 will into superior heat ; and superior light is wisdom, and supe- 
 rior heat is the love thereof. Spiritual delights conjoined to 
 natural delights, which are the portion of those who are in love 
 truly conjugial, constitute loveliness, and thence the faculty of 
 184 
 
AND ITS CHASTE DELIGHTS. 211 — 214 
 
 growing wise. Hence it is that the angels have conjugial love 
 according to wisdom ; and the increase of that love and at the 
 same time of its delights is according to the increase of wisdom ; 
 and spiritual offspring, which are produced from their mar- 
 riages, are such things as are of wisdom from the father, and of 
 love from the mother, which they love from a spiritual storge ; 
 which love unites with their conjugial love, and continually ele- 
 vates it, and joins them together. 
 
 212. The contrary happens with those who are not in any 
 conjugial love, from not having any love of wisdom. These 
 enter the marriage state with no other end in view than lascivi- 
 ousness, in which is also the love of growing insane ; for every 
 end considered in itself is a love, and lasciviousness in its spi- 
 ritual origin is insanity. By insanity we mean a delirium in the 
 mind occasioned by false principles ; and an eminent degree of 
 delirium is occasioned by truths which are falsified until they 
 are believed to be wisdom. That such persons are opposed to 
 conjugial love, is confirmed or evinced by manifest proof in the 
 spiritual world ; where, on perceiving the first scent of conju- 
 gial love, they fly into caverns, and shut the doors ; and if these 
 are opened, they rave like madmen in the world. 
 
 213. III. With those who are in love truly conju- 
 gial, THE happiness OF DWELLING TOGETHER INCREASES ; BUT 
 WITH THOSE WHO ARE NOT IT DECREASES. The happiuCSS of 
 
 dwelling together increases with those who are in love truly con- 
 jugial, because they mutually love each other with every sense. 
 The wife sees nothing more lovely than the husband, and the bus* 
 band nothing more lovely than the wife ; neither do they hear, 
 smell, or touch any thing more lovely ; hence the happiness they 
 enjoy of living together in the same house, chamber, and bed. 
 That this is the case, you that are husbands can assure your- 
 selves from the first delights of marriage, which are in their 
 fulness ; because at that time the wife is the only one of the 
 sex that is loved. That the reverse is the case with those who 
 are not in conjugial love, is well known. 
 
 214. ly. With those who are in love truly conjugial 
 
 CONJUNCTION OF MINDS INCREASES, AND THEREWITH FRIEND- 
 SHIP ; BUT WITH THOSE WHO ARE NOT, THEY BOTH DECREASE. 
 
 That conjunction of minds increases with those who are in love 
 truly conjugial, was proved in the chapter on the conjunction 
 of souls and minds by marriage, which is meant by the 
 Lord's words, that they are no longer two but one flesh, 
 see n. 156* — ^191. But that conjunction increases as friendship 
 unites with love ; because friendship is as it were the face and also 
 the raiment of that love ; for it not only joins itself to love as 
 raiment, but also conjoins itself thereto as a face. Love preced- 
 ing friendship is like the love of the sex, which, after the mar- 
 riage vow, takes its leave and departs ; whereas love conjoined to 
 
 185 
 
214 — 216 CONJUGIAL LOVE 
 
 friendship after the marriage vow, remains and is strengthened 
 it likewise enters more interiorly into the breast, friendship intro 
 ducing it, and making it truly conjugial. In this case the love 
 makes its friendship also conjugial, which differs greatly from the 
 friendship of every other love ; for it is full. That the case is re- 
 versed with those who are not principled in conjugial love, is 
 well known. "With these, the first friendship, wliich was insin- 
 uated during the time of courtship, and afterwards during the 
 period immediately succeeding marriage, recedes more and more 
 from the interiors of the mind, and thence successively at length 
 retires to the cuticles ; and with those who think of separation^ 
 it entirely departs ; but with those who do not think of separa- 
 tion, love remains in the externals, yet it is cold in the internals. 
 
 215. Y. Those who are in love truly conjugial, con- 
 tinually DESIRE to be one MAN, BUT THOSE WHO ARE NOT 
 
 IN CONJUGIAL LOVE, DESIRE TO BE TWO. Coujugial lovc es- 
 sentially consists in the desire of two to become one ; that is, in 
 their desire that two lives may become one life. This desire is 
 the perpetual conatus of that love, from which flow all its effects. 
 That conatus is the very essence of motion, and that desire is the 
 living conatus appertaining to man, is confirmed by the re- 
 searches of philosophers, and is also evident to such as take a 
 view of the subject from refined reason. Hence it follows, that 
 those who are in love truly conjugial, continually endeavour, 
 that is, desire to be one man. That the contrary is the case 
 with those who are not in conjugial love, they themselves very 
 well know ; for as they continually think themselves two from 
 the disunion of their souls and minds, so they do not compre- 
 hend what is meant by the Lord's words, " They are no longer 
 two, hut one flesh ;" Matt. xix. 6. 
 
 216. YI. Those who are in love truly conjugial, in 
 
 MARRIAGE HAVE RESPECT TO WHAT IS ETERNAL ; BUT WITH 
 THOSE WHO ARE NOT THE CASE IS REVERSED. Those wllO are 
 
 in love truly conjugial have respect to what is eternal, because 
 in that love there is eternity ; and its eternity is grounded in this, 
 that love with the wife, and wisdom with the husband, increases 
 to eternity; and in the increase or progression the married 
 
 Eartners enter more and more interiorly into the blessedness of 
 eaven, which their wisdom and its love have stored up together 
 in themselves : if therefore the idea of what is eternal were to 
 be plucked away, or by any casualty to escape from their minds, 
 it would be as if they were cast down from heaven. What is the 
 state of conjugial partners in heaven, when the idea of what is 
 eternal falls out of their minds, and the idea of what is temporal 
 takes its place, was made evident to me from the following case. 
 On a certain time, permission having been granted for the pur- 
 pose, two married partners were present with me from heaven : 
 and at that instant the idea of what is eternal respecting marriage 
 186 
 
AND ITS CHASTE DELIGHTS. 216. 217 
 
 was tiiken away from them by an idle disorderly spirit who was 
 talking with craft and subtlety. Hereupon they began to bewail 
 themselves, saying, that they could not live any longer, and that 
 they felt such misery as they had never felt before. When this 
 was perceived by their co-angels in heaven, the disorderly spirit 
 was removed and cast down ; whereupon the idea of what ia 
 eternal instantly returned to them, and they were gladdened in 
 heart, and most tenderly embraced each other. Besides this, 
 I have heard two married partners, who at one instant entertained 
 an idea of w^hat is eternal respecting their marriage, and the next 
 an idea of what is temporal. This arose from their being inter- 
 nally dissimilar. When they were in the idea of what is eternal, 
 they were mutually glad ; but when in the idea of what is tem- 
 poral, they said, '' There is no longer any marriage between us ;" 
 and the wife, " I am no longer a wife, but a concubine ;" and 
 the husband, "I am no longer a husband, but an adulterer;" 
 wherefore while their internal dissimilitude was open to them, 
 the man left the woman, and the woman the man : afterwards, 
 however, as each had an idea of what is eternal respecting mar- 
 riage, they were consociated with suitable partners. From these 
 instances it may be clearly seen, that those who are in love truly 
 conjugial have respect to what is eternal ; and if this idea escapes 
 from their inmost thoughts, they are disunited as to conjugial 
 love, though not at the same time as to friendship ; for friend- 
 ship dwells in externals, but conjugial love in internals. The 
 case is similar with marriages on earth, where married partners 
 who tenderly love each other, think of what is eternal respecting 
 the marriage-cover.ant, and not at all of its termination by death ; 
 and if this should enter their thoughts, they are grieved ; never- 
 theless they are cherished again by hope from the thought of 
 its continuance after their decease. 
 
 216.* YII. Conjugial love resides with chaste wives; 
 
 BUT still THEIE LOVE DEPENDS ON THE HUSBANDS. The TCa- 
 
 son of this is, because wives are born loves ; and hence it is 
 innate to them to desire to be one with their husbands and 
 from this thought of their will they continually feed their love ; 
 wherefore to recede from the conatus of uniting themselves to 
 their husbands, would be to recede from themselves : it is other- 
 wise with the husbands, who are not born loves, but recipients 
 of that love from their wives ; and on this account, so far as 
 they receive it, so far the wives enter with their love ; but so 
 far as they do not receive it, so far the wives stand aloof with 
 their love, and wait in expectation. This is the case with chaste 
 wives ; but it is otherwise with the unchaste. From these con- 
 siderations it is evident, that conjugial love resides with the 
 wives, but that their love depends on the husbands. 
 
 217. YIII. Wives love the bonds of marriage if 
 THE men do. This follows from what was said in the foregoing 
 
 187 
 
217 — 219 CONJUGIAL LOYE 
 
 article : moreover, wives naturally desire to be, and tc be called 
 wives ; this being to them a name of respect and honor ; they 
 therefore love the bonds of marriage. And as chaste wives desire, 
 not in name only, but in reality, to be wives, and this is effected 
 by a closer and closer binding with their husbands, therefore they 
 love the bonds of marriage as establishing the marriage-covenant, 
 and this so much the more as they are loved again by their hus- 
 bands, or what is tantamount, as the men love those bonds. 
 
 218. IX. The intelligence of women is in itself 
 
 MODEST, ELEGANT, PACIFIC, YIELDING, SOFT, TENDER; BUT THE 
 intelligence OF MEN IN ITSELF IS GKAVE, HARSH, HARD, 
 
 DARING, FOND OF LICENTIOUSNESS. That such is the character- 
 istic distinction of the woman and the man, is very evident 
 from the body, the face, the tone of voice, the conversation, the 
 gesture, and the manners of each : from the body, in that there 
 is more hardness in the skin and flesh of men, and more soft- 
 ness in that of women ; from the face, in that it is harder, more 
 fixed, harsher, of darker complexion, also bearded, thus less 
 beautiful in men ; whereas in women it is softer, more yielding, 
 more tender, of fairer complexion^ and thence more beautiful ; 
 from the tone of voice, in that it is deeper with men, and 
 sweeter with women ; from the conversation in that with men 
 it is given to licentiousness and daring, but with women it is 
 modest and pacific ; from the gesture, in that with men it is 
 stronger and firmer, whereas with women it is more weak and 
 feeble ; from the manners, in that with men they are more un- 
 restrained, but with women more elegant. How far from the 
 very cradle the genius of men differs from that of women, was 
 discovered to me clearly from seeing a number of boys and girls 
 Met together. I saw them at times through a window in the 
 street of a great city, where more than twenty assembled every 
 (lay. The boys, agreeably to the disposition born with them, in 
 Iheir pastimes were tumultuous, vociferous, apt to fight, to 
 strike, and to throw stones at each other; whereas the girls sat 
 peaceably at the doors of the houses, some playing with little 
 children, some dressing dolls or working on bits of linen, some 
 kissing each other; and to my surprise, they still looked with 
 satisfaction at the boys whose pastimes were so different from 
 their own. Hence I could see plainly, that a man by birth is 
 understanding, and a woman, love ; and also the quality of un- 
 derstanding and of love in their principles; and thereljy what 
 would be the quality of a man's understanding without con- 
 i action witli female love, and afterwards with conjugial love. 
 
 219. X. Wives are in no excitation as men are ; but 
 
 THEY HAVE A STATE OF PREPARATION FOR RECEPTION. That 
 
 men have semination and consequent excitation, and that women 
 have not the latter because they have not the former, is evident ; 
 but that v.'umen have a state of preparation for reception, aiui 
 188 
 
AND ITS CHASTE DELIGHTS. 219, 220 
 
 thus for conception, I relate from what has been told me; but 
 what the nature and quality of this state with the women is, 1 
 am not allowed to describe; besides, it is known to them alone: 
 bnt whether their love, while they are in that state, is in the 
 enjoyment of its delight, or in what is undelightful, as some say, 
 they have not made known. This only is genei*ally known, that 
 it is not allowed the husband to say to tne wife, that he is able and 
 not willing : for thereby the state of reception is greatly hurt, 
 which is prepared according to the state of the husband's ability. 
 220. XL Men have abundant store according to the 
 
 LOVE OF PROPAGATING THE TRUTHS OF WISDOM, AND TO THE 
 
 LOVE OF DOING USES. This position is one of the arcana which 
 were known to the ancients, and which are now lost. The 
 ancients knew that everything which was done in the body is 
 from a spiritual origin : as that from the will, which in itself is 
 spiritual, actions flow ; that from the thought, which also ia 
 spiritual, speech flows ; also that natural sight is grounded in 
 spiritual sight, which is that of the understanding ; natural hear- 
 ing in spiritual hearing, which is attention of the understandinij 
 and at the same time accommodation of the will ; and natural 
 smelling in spiritual smelling, which is perception ; and so forth : 
 in like manner they saw that semination with men is from a 
 spiritual origin. That it is from the truths of which the under- 
 standing consists, they concluded from several deductions both of 
 reason and of experience ; and they asserted, that nothing is re- 
 ceived by males from the spiritual marriage, which is that of good 
 and truth, and which flows into everything in the universe, but 
 truth, and whatever has relation to truth ; and that this in its 
 progress into the body is formed into seed; and that hence it is, 
 that seeds spiritually understoood are truths. As to formation, 
 they asserted, that the masculine soul, as being intellectual, is 
 thus truth ; for the intellectual principle is nothing else ; where- 
 fore while the soul descends, truth also descends : that this is 
 efi*ected by this circumstance, that the soul, which is the inmost 
 principle of every man {homo) and every animal, and which in 
 its essence is spiritual, from an implanted tendency to self-propa- 
 gation, follows in the descent, and is desirous to procreate itself; 
 and that w^hen this is the case, the entire soul forms itself, and 
 clothes itself, and becomes seed : and that this may be done 
 thousands of times, because the soul is a spiritual substance, 
 which is not a subject of extension but of impletion, and from 
 which no part can be taken away, but the whole may be pro- 
 duced, without any loss thereof: hence it is, that it is as fully 
 present in the smallest receptacles, which are seeds, as in its 
 greatest receptacle, the body. Since therefore the principle of 
 truth in the soul is the origin of seed, it follows, that men have 
 abundant store according to their love of propagating the truths 
 of their wisdom : it is also according to their love of doing uses ; 
 
 189 
 
220 — 222 CONJUGIAL LOVE 
 
 because uses are the goods which truths produce. In the world 
 also it is well known to some, that the industrious have abun- 
 dant store, but not the idle. I inquired, " How is a feminine 
 principle produced from a male soul ?" and I received for answer, 
 that it was from intellectual good ; because this in its essence is 
 truth : for the intellect can think that this is good, thus that it 
 is true that it is good. It is otherwise with the will : this does 
 not think what is good and true, but loves and does it. There- 
 fore in the Word sons signify truths, and daughters goods, as 
 may be seen above, n. 120 ; and seed signifies truth, as may be 
 seen in the Apocalypse Revealed, n. 565. 
 
 221. XII. Determination is in the good pleasure of 
 THE husband. This is, because with men there is the abundant 
 store above mentioned ; and this varies with them according to 
 the states of their minds and bodies : for the understanding is 
 not so constant in its thoughts as the will is in its affections ; 
 since it is sometimes carried upwards, sometimes downwards ; at 
 one time it is in a serene and clear state in another in a turbulent 
 and obscure one ; sometimes it is employed on agreeable objects, 
 sometimes on disagreeable ; and as the mind, while it acts, is also 
 in the body, it follows, that the body has similar states : hence 
 the husband at times recedes from conjugial love, and at times 
 accedes to it, and the abundant store is removed in the one state, 
 and restored in the other. These are the reasons why deter- 
 mination at all times is to be left to the good pleasure of the 
 husband : hence also it is that wives, from a wisdom implanted 
 in them, never offer any admonition on such subjects. 
 
 222. XIII. The conjugial sphere flows from the Lord 
 
 THROUGH HEAVEN INTO EVERYTHING IN THE UNIVERSE, EVEN 
 
 TO ITS ULTiMATES. That lovc and wisdom, or, what is the same, 
 good and truth, proceed from the Lord, was shewn above in a 
 chapter on the subject. Those two principles in a 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 unless this were the case, nothing 
 which exists would subsist. There are several spheres which 
 proceed from him ; the sphere of the conservation of the cre- 
 ated universe ; the sphere of the defence 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, 
 with several others ; but the universal of all is the conjugial 
 sphere, because this also is the sphei-e of propagation, and thus 
 the supereminent sphere of the conservation of the created uni- 
 verse by successive generations. That this conjugial sphere fills 
 the universe, and pervades all things from first to last, is evident 
 froni what has been shewn above, that there are marriages in the 
 heavens, and the most perfect in the third or supreme heaven : 
 and that besides taking place with men it takes place also with 
 190 
 
AND ITS CHASTE DELIGHTS. 222 — 224 
 
 all the subjects of the animal kingdom in the earth, even down 
 to worms; and moreover with all the subjects of the vegetable 
 kingdom, from olives and palms even to the smallest grasses. 
 That this sphere is more universal than the sphere of heat and 
 light, which proceeds from the sun of our world, may appear 
 reasonable from this consideration, that it operates also in the 
 absence of the sun's heat, as in winter, and in the absence of its 
 light, as in the night, especially with men {homines). The 
 reason why it so operates is, because it was from the sun of the 
 angelic heaven, and thence there is a constant equation of heat 
 and light, that is, a conjunction of good and truth ; for it is in a 
 continual spring. The changes of good and truth, or of its heat 
 and light, are not variations thereof, like the variations on earth 
 arising from changes of the heat and light proceeding from the 
 natural sun ; but they arise from the recipient subjects. 
 
 223. Xiy. This sphere is keceived by the female 
 
 SEX, AND THROUGH THAT IS TKANSFERRED TO THE MALE SEX. 
 
 There is not any conjugial love appertaining to the male sex, 
 but it appertains solely to the female sex, and from this sex is 
 transferred to the male : this I have seen evidenced by expe- 
 rience ; concerning which see above, n. 161. A further proof of 
 it is supplied from this consideration, that the male form is the 
 intellectual form, and the female the voluntary ; and the intel- 
 lectual form cannot grow warm with conjugial heat from itself, 
 but from the conjnnctive heat of some one, in whom it was 
 implanted from creation ; consequently it cannot receive that 
 love except by the voluntary form of the woman adjoined to 
 itself; because this also is a form of love. This same position 
 might be further confirmed by the marriage of good and truth ; 
 and, to the natural man, by the marriage of the heart and lungs ; 
 for the heart corresponds to love, and the lungs to understand- 
 ing ; but as the generality of mankind are deficient in the know- 
 ledge of these subjects, confirmation thereby would tend rather 
 to obscure than to illustrate. It is in consequence of the trans- 
 ferrence of this sphere from the female sex into the male, that the 
 mind is also inflamed solely from thinking about the sex ; that 
 hence also comes propagative formation and thereby excitation, 
 follows of course ; for unless heat is united to lignt on earth, 
 nothing flourishes and is excited to cause fructification there. 
 
 224. XV. Where there is love truly conjugial, this 
 
 SPHERE is received BY THE WIFE, AND ONLY THROUGH HER 
 
 BY THE HUSBAND. That this Sphere, with those who are in love 
 trnly conjugial, is received by the husband only through the wife, 
 is at this day an arcanum ; and yet in itself it is not an arcanum, 
 because the bridegroom and new-married husband may know 
 this ; is he not afltected conjugially by whatever proceeds from 
 the bride and new-married wife, but not at that time by what 
 proceeds from othei-s of the sex ? The case is the same with 
 
 191 
 
224 — 227 coN.njGL/LL love 
 
 those who live together in love truly conjiigial. And since 
 ever^^one, both man and woman, is encompassed by his own 
 sphere of life, densely on the breast, and less densely on the 
 back, it is manifest whence it is that husbands who are very fond 
 of their wives, turn themselves to them, and in the day-time 
 regard them with complacency ; and on the other hand, why 
 those who do not love their wives, turn themselves away from 
 them, and in the day-time regard them with aversion. By the 
 reception of the conjugial sphere by the husband only through 
 the wife, love truly conjugial is known and distinguished from 
 that which is spurious, false, and cold. 
 
 225. XYI. Where there is love not conjugial, this 
 
 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 celestial and spiritual ; with men it is natural, 
 with beasts and birds animal, with worms merely corporeal, with 
 vegetables it is void of life ; and moreover in all its subjects it h 
 varied according to their forms. Now as this sphere is received 
 immediately b}^ the female sex, and mediately by the male, and 
 as it is received according to forms, it follows, that this spher<^ 
 which in its origin is holy, may in the subjects be turned into 
 what is not holy, yea may be even inverted into what is opposit<.'. 
 The sphere opposite to it is called meretricious with such women, 
 and adulterous with such men ; and as such men and women are 
 in hell, this sphere is from thence : but of this sphere there is 
 also much variety, and hence there are several species of it ; and 
 such a species is attracted and appropriated by a man ('U^V) as is 
 agreeable to him, and as is conformable and correspondent with 
 his peculiar temper and disposition. From these considerations 
 it may appear, that the man who does not love his wife, receiver 
 that sphere from some other source than from his wife ; never- 
 theless it is a fact, that it is also inspired by the wife, but with- 
 out the husband's knowing it, and while he grows warm. 
 
 226. XVII. Love truly conjugial may exist with one 
 
 OF the married partners, AND NOT AT THE SAME TIME WITH 
 
 THE OTHER. For OHC may from the heart devote himself to 
 chaste marriage, while the other knows not what chaste marriage 
 is ; one may love the things which are of the church, but the 
 other those which are of the world alone : as to their minds, one 
 may be in heaven, the other in hell ; hence there may be con- 
 jugial love with the one, and not with the other. The minds 
 of such, since they are turned in a contrary direction, are 
 inwardly in collision with each uther; and if not outwardly, 
 still, he that is not in conjugial love, regards his lawful consort 
 as a tiresome old woman ; and so in other cases. 
 
 227. XVIII. There are various similitudes and dis- 
 similitudes, BOTE internal AND EXTERNAL, WITH MARRIED 
 
 192 
 
AND ITS CHASTE DELIGHTS. 227 229 
 
 PARTNERS It is Well known, that between married partners 
 there are similitudes and dissimilitudes, and that the external 
 dppear, but not the internal, except after some time of living 
 together, to the married partners themselves, and by indications 
 to others ; but it would be useless to mention each so that they 
 might be known, since several pages might be filled with an 
 account and description of their varieties. Similitudes may in 
 part be deduced and concluded from the dissimilitudes on ac- 
 count of which conjugial love is changed into cold ; of which we 
 shall speak in the following chapter. Similitudes and dissimili- 
 tudes in general originate from connate inclinations, varied by 
 education, connections, and persuasions that have been imbibed. 
 
 228. XIX. Yarious similitudes can be conjoined, but 
 NOT WITH dissimilitudes. The varieties of similitudes are very 
 numerous, and differ more or less from each other ; but still those 
 which differ may in time be conjoined by various things, espe- 
 cially by accommodations to desires, by mutual offices and civili- 
 ties, by abstaining from what is unchaste, by the common love 
 of infants and the care of children, but particularly by conformity 
 in things relating to the church ; for things relating to the 
 church effect a conjunction of similitudes differing interiorly, 
 other things only exteriorly. But with dissimilitudes no con- 
 junction can be effected, because they are antipatheticaL 
 
 229. XX. The Lord provides similitudes for those 
 WHO desire love truly conjugial, and if not on earth, 
 he yet provides them in heaven. The reason of this is, 
 because all marriages of love truly conjugial ai-e provided bj^the 
 Lord. That they are from him, may be seen above, n. 130, 131 ; 
 but in what manner they are provided in heaven, I have heard 
 thus described by the angels : The divine providence of the Lord 
 extends to eveiy thing, even to the minutest particulars, concern- 
 ing marriages and in marriages, because all the delights of heaven 
 spring from the delights of conjugial love, as sweet waters from 
 the fountain-head ; and on this account it is provided that con- 
 jugial pairs be born ; and that they be continually educated to 
 their several marriages under the Lord's auspices, neither the 
 boy nor the girl knowing anything of the matter; and after a 
 stated time, when they both become marriageable, they meet in 
 some place as by chance, and see each other, and in this case 
 they instantly know, as by a kind of instinct, that they are a pair, 
 and by a kind of inward dictate think within themselves, the 
 youth, that she is mine, and the maiden, that he is mine ; and 
 when this thought has existed some time in the mind of each, 
 they accost each other from a deliberate purpose, and betroth 
 themselves. It is said, as by chance, by instinct, and by dictate ; 
 and the meaning is, by divine providence ; since, while the divine 
 providence is, unknown, it has such an appearance ; for the Lord 
 opens internal similitudes, so that they may see themselves. 
 
 13 . 193 
 
230, 231 CONJUGIAL LOVK 
 
 230. XXI. A MAN {homo\ according to the DEFICIENCf 
 AND LOSS OF CONJUGIAL LOVE, APPROACHES TO THE NATURE OF 
 
 A BEAST. The reason of this is, because so far as a man {homo) is 
 in conjugial love, so far he is spiritual, and so far as he is spi- 
 ritual, so far he is a man {homo); for a man is born to a life 
 after death, and attains the possession thereof in consequence of 
 having in him a spiritual soul, and is capable of being elevated 
 thereto by the faculty of his understanding ; if in this case liis 
 will, from the faculty also granted to it, is elevated at the same 
 time, he lives after death the life of heaven. The contrary comes 
 to pass, if he is in a love opposite to conjugial love ; for so far as 
 he is in this opposite love, so far he is natural ; and a merely 
 natural man is like a beast as to lusts and appetites, and to their 
 delights ; with this difference only, that he has the faculty of 
 elevating his understanding into the light of wisdom, and also of 
 elevating his will into the heat of celestial love. These faculties 
 are never taken away from any man {homo); therefore the 
 merely natural man, although as to concupiscences and appetites 
 and their delights, he is like a beast, still lives after death, but in 
 a state corresponding to his past life. From these considerations 
 it may appear that a man, according to the deficiency of conjugial 
 love, approaches to the nature of a beast. This position may 
 seem to be contradicted by the consideration, that there are a 
 deficiency and loss of conjugial love with some who yet are men 
 {homines) ; but the position is meant to be confined to those who 
 make light of conjugial love from a principle of adulterous love, 
 and who therefore are in such deficiency and loss. 
 
 231. To the above I shall add three memorable rela- 
 T[0NS. First. I once heard loud exclamations, which issued 
 fvrom the hells, with a noise as if they bubbled up through water : 
 one to the left hand, in these words, " O how just 1" another to 
 the right, " O now learned !" and a third from behind, " O how 
 wise!" and as I was in doubt whether there are also in hell 
 persons of justice, learning, and wisdom, I was impressed with a 
 strong desire of seeing what was the real case; and a voice from 
 heaven said to me, "You shall see and hear." I therefore in 
 spirit went out of the house, and saw before me an opening, which 
 I approached; and looked down ; and lo ! there was a ladder, by 
 which I descended : and when I was down, I observed a level 
 country set thick with shrubs, intermixed with thorns and 
 nettles ; and on my asking, whether this was hell, I was told it 
 was the lower earth next above hell. I then continued my course 
 in a direction according to the exclamations in order ; first to 
 those who exclaimed, " O how just !" where I saw a company 
 consisting of such as in the world had been judges influenced by 
 friendship and gifts ; then to the second exclamation, O how 
 learned I" where I saw a company of such as in the world had 
 
 194: 
 
IND ITS CHASTE DELIGHTS. 231 
 
 been reasonei*s; and lastly to the third exclamation, " O how 
 WISE !" where I saw a company such as in the world had been 
 confirmators. From these I returned to the first, where there 
 were judges influenced by friendship and gifts, and who were 
 proclaimed '' Just." On one side I saw as it were an amphi- 
 theatre built of brick, and covered with black slates ; and I was 
 told that tliey called it a tribunal. There were three entrances 
 to it on the north, and three on the west, but none on the south 
 and east; a proof that their decisions were not those of justice, 
 but were arbitrary determinations. In the middle of the amphi- 
 theatre there was a fire, into which the servants who attended 
 threw torches of sulphur and pitch ; the light whereof, by its vibra- 
 tions on the plastered walls, presented pictured images of birds 
 of the evening and night ; but both the fire and the vibrations 
 of light thence issuing, together with the forms of the images 
 thereby produced, were representations that in their decisions 
 they could adorn the matter of any debate with colored dyes, 
 and give it a form according to their own interest. In about 
 half an hour I saw some old men and youths in robes and cloaks, 
 enter the amphitheatre, who, laying aside their caps, took their 
 seats at the tables, in order to sit in judgement. I heard and 
 perceived with what cunning and ingenuity, under the impulse 
 of prejudice in favor of their friends, they warped and inverted 
 judgement so as to give it an appearance of justice, and this to 
 such a degree, that they themselves saw what was unjust as just, 
 and on the other hand what was just as unjust. Such persua- 
 sions respecting the points to be decided upon, appeared from 
 their countenances, and were heard from their manner of speak- 
 ing. I then received illustration from heaven, from which I 
 erceived how far each point was grounded in right or not ; and 
 saw how industriously they concealed what was unjust, and 
 gave it a semblance of what was just; and how they selected 
 some particular statute which favored their own side of the ques- 
 tion, and by cunning reasonings warped the rest to the same side. 
 After judgement was given, the decrees were conveyed to their 
 clients, friends and favorers, who, to recompense them for their 
 services, continued to shout, " O how just, O how just!" After 
 this I conversed respecting them with the angels of heaven, and 
 related to tliem some of the things I had seen and heard. The 
 angels said to me, "Such judges appear to others to be endowed 
 with a most extraordinary acuteness of intellect; when yet they 
 do not at all see what is just and equitable. If you remove the 
 prejudices of friendship in favor of particular persons, they sit 
 mute in judgement like so many statues, and only say, * I acqui- 
 esce, and am entirely of your opinion on this point.' This 
 happens because all their judgements are prejudices ; and preju- 
 dice with partiality influences the case in question from begin- 
 ning to e:jd. Hence they see nothing but what is connected 
 
 195 
 
 I 
 
231, 232 CONJUGIAL LOVE 
 
 with their friend's interest ; and whatever is contrary thereto, 
 thej set aside ; or if they pay any attention to it, they involve it 
 in intricate reasonings, as a spider wraps np its prey in a weh, 
 and make an end of it ; hence, unless they follow the weh of 
 their prejudice, they see nothing of what is right. They were 
 examined whether they were able to see it, and it was discovered 
 that they were not. That this is the case, will seem wonderful 
 to the inhabitants of your world ; but tell them it is a truth 
 that has been investigated by the angels of heaven. As they see 
 nothing of what is just, we in heaven regard them not as men 
 but as monsters, whose heads are constituted of things relating 
 to friendship, their breasts of those relating to injustice, their 
 feet of those which relate to confirmation, and the soles of the 
 feet of those things which relate to justice, which they supplant 
 and trample under foot, in case they are unfavorable to the 
 interests of their friend. But of what quality they appear to us 
 from heaven, you shall presently see; for their end is at hand." 
 And lo ! at that instant the ground was cleft asunder, and tho 
 tables fell one upon another, and they were swallowed up, toge- 
 ther with the whole amphitheatre, and were cast into caverns, 
 and imprisoned. It was then said to me, " Do you wish to see 
 them where they now are?" And lo! their faces appeared as of 
 polislied steel, tlieir bodies from the neck to the loins as graven 
 images of stone clothed with leopards^ skins, and their feet like 
 snakes : the law books too, which they had arranged in order on 
 the tables, were changed into packs of cards : and now, instead 
 of sitting in judgement, the office appointed to them is to pre- 
 pare vermilion and mix it up into a paint, to bedaub the faces 
 of harlots and thereby turn them into beauties. 
 
 After seeing these things, I was desirous to visit the two 
 other assemblies, one of which consisted of mere reasoners, and 
 the other of mere confirmators ; and it was said to me, " Stop 
 awhile, and you shall have attendant angels from the society next 
 above them ; by these you will receive light from the Lord and 
 will see what will surprise you." 
 
 232. The second memorable kelatiow: After some time 
 I heard again from the lower earth voices exclaiming as before, 
 " O HOW leabj»ed I O How^ WISE !" I looked round to see wliat 
 angels were present ; and lo I they were from the heaven imme- 
 diately above those who cried out, "O how learned!" and 1 
 conversed with them respecting the cry, and they said, "Those 
 learned ones are such as only reason whether a thing he so or not, 
 and seldom think that it is so ^ therefore, they are like winds 
 which blow and pass away, like the bark about trees which 
 are without sap, or like shells about almonds without a kernel, 
 or like the outward rind about fruit without pulp ; for their 
 minds are void of interior judgement, and are united only with 
 the bodily senses ; therefore unless the senses themselves decide, 
 196 
 
AND ITS CHASTE DELIGHTS. 232 
 
 they can conclude nothing; in a word, they are merely sensual, 
 and we call them keasonkrs. We give them this name, because 
 they never conclude anything, and make whatever they hear a 
 matter of argument, and dispnte whether it be so, with perpetual 
 contradiction. They love n<»tlnng better than to attack essen- 
 tial truths, and so to pull them in pieces as to make them a 
 subject of dispute. These are those who believe themselves 
 learned above the rest of .the world." On hearing this account, 
 I entreated the angels to conduct me to them : so they led me 
 to a cave, from which there was a flight of steps leading to the 
 earth below. We descended and followed the shout, "• O how 
 leakned!" and lol there were some hundreds standing in one 
 place, beating the ground with their feet. Being at first sur- 
 prised at this sight, I inquired the reason of their standing in 
 that manner and beating the ground with the soles of their feet, 
 and said, " They may thus by their feet make holes in the floor." 
 At this the angel smiled and said, " They appear to stand in this 
 manner, because they never think on any subject that it is so, 
 but only whether it is so, and dispute about it; and when the 
 thinking principle proceeds no further than this, they appear 
 only to tread and trample on a single clod, and not to advance." 
 Upon this I approached the assembly, and lo ! they appeared tu 
 me to be good-looking men and well dressed ; but the angels 
 said, " This is their appearance when viewed in their own light ; 
 but if light from heaven flows in, their faces are changed, and so 
 is their dress; and so it came to pass: they then appeared with 
 dark faces, and dressed in black sackcloth ; but when this light 
 was withdrawn, they appeared as before. I presently entered 
 into conversation with some of them, and said, " I heard tlie 
 shout of a crowd about you, ^Oliow learned P may I be allowed 
 therefore to have a little conversation with you on subjects of the 
 highest learning?" they replied, '' Mention any subject, and we 
 will give you satisfaction." I then asked, " What must be the 
 nature of that religion by which a man is saved?" They said, 
 " We v/ill divide this subject into several parts ; and we cannot 
 answer it until we have concluded on its subdivisions. The flrst 
 inquiry shall be, Whether religion be anything? the second. 
 Whether there be such a thing as salvation or not? the third. 
 Whether one religion be more efficacious than another? the 
 fourth. Whether there be a heaven and a hell ? the fifth, Whe- 
 ther there be eternal life after death? besides many more inqui- 
 ries. Then I desired to know their opinion concerning the first 
 article of inquiry, Whether religion be anything? They began 
 to discuss the subject with abundance of arguments, whether 
 there be any such thing as religion, and whether what is called 
 religion be anything? I requested them to refer it to the asseni- 
 bly, and they did so ; and the general answer was, that the pro- 
 position required so much investigation that it could not hv 
 
 197 
 
232, 233 ( JNJUGIAL LOVE 
 
 finished within the evening. I then asked, *' Can you finish it 
 within the year?" and one of them said, " Not within a hundred 
 years :" so I observed, "In the mean while you are without 
 religion ;" and he replied, " Shall it not be first demonstrated 
 whether there be such a thing as religion, and whether what is 
 called religion be anything? if there be such a thing, it must be 
 also for the wise ; if there be no such thing, it must be only for 
 the vulgar. It is well known that religion is called a bond ; but 
 it is asked, for whom? if it be only for the vulgar, it is not any- 
 thing in itself; if it be likewise for the wise, it is something." 
 On hearing these arguments, I said to them, "There is no cha- 
 racter you deserve less than that of being learned ; because all 
 your thoughts are confined to the single inquiry, whether a thing 
 be, and to canvass each side of the question. Who can become 
 learned, unless he know something for certain, and progressively 
 advance into it, as a man in walking progressively advances from 
 step to step, and thereby successively arrives at wisdom ! If you 
 follow any other rule, you make no approach to truths, but 
 remove them more and more out of sight. To reason only 
 whether a thing be, is it not like reasoning about a cap or a 
 shoe, whether they fit or not, before they are put on ? and what 
 must be the consequence of such reasoning, but that you will 
 not know whether anything exist, yea, whether there be any such 
 thing as salvation, or eternal life after death ; whether one religion 
 be more efiicacious than another, and whether there be a heaven 
 and a hell ? On these subjects you cannot possibly think at all, 
 so long as you halt at the first step, and beat the sand at setting 
 out, instead of setting one foot before another and going forward. 
 Take heed to yourselves, lest your minds, standing thus without 
 in a state of indetermination, should inwardly harden and become 
 statues of salt, and yourselves friends of Lot's wife." With these 
 words I took my leave, and they being indignant threw stones 
 after me ; and then they appeared to me like graven images of 
 stone, without any human reason in them. On my asking the 
 angels concerning their lot, they said, "Their lot is, that they 
 are cast down into the deep, into a wilderness, where they are 
 forced to carry burdens ; and in this case, as they are no longer 
 capable of rational conversation, they give themselves up to idle 
 prattld and talk, and appear at a distance like asses that are 
 heavily laden." 
 
 233. The thikd memorable relation. After this one of 
 the angels said, "Follow me to the place where they exclaim, 
 ' O HOW WISE 1' and you shall see prodigies of men ; you shall 
 see faces and bodies, which are the faces and bodies of a man, 
 and yet they are not men." I said, "Are they beasts then?" 
 he replied, "They are not beasts, but beast-men; for they are 
 such as cannot at all see whether truth be truth or not, and yet 
 they can make whatever they will to be truth. Such persons 
 198 
 
AND ITS CHASTE DELIGHTS. 233 
 
 with US are called confirm ators." We followed the vocifera- 
 tion, and came to the place ; and lo ! there was a company oi 
 men, and around them a crowd, and in the crowd some of noble 
 blood, who, on hearing that they confirmed whatever they said, 
 and favored themselves with such manifest consent, turned, and 
 said, " O HOW wise !" But the angel said to me, " Let us not 
 go to them, but call one out of the company." We called him 
 and went aside with him, and conversed on various subjects ; and 
 he confirmed every one of them, so that they appeared altogether 
 as true; and we asked him, whether he could also confirm the 
 contrary ? he said, " As well as the former." Then he spoke 
 openly and from the heart, and said, " What is truth? Is there 
 anything true in tlie nature of things, but what a man makes 
 true? Advance any proposition you please, and I will make it 
 to be true." Hereupon I said, "Make this true ; That faith is 
 the all of the church." This he did so dexterously and cunningly, 
 that the learned who were standing by admired and applauded 
 him. I afterwards requested him to make it true, That charity 
 is the all of the church; and he did so: and afterwards, That 
 charity is nothing of the church : and he dressed np each side of 
 the question, and adorned it so with appearances, that the by- 
 standers looked at each other, and said, "Is not this a wise 
 man?" But I said, "Do not you know that to live well is 
 charity, and that to believe well is faith ? does not he that lives 
 well also believe well? and consequently, is not faith of charity^ 
 and charity of faith? do you not see that this is true 2" He 
 replied, "I will make it true, and will then see." He did so, 
 and said, "Now I see it;" but presently he made the contrary 
 to be true, and then said, " I also see that this is true." At this 
 we smiled and said, "Are they not contraries? how can two 
 contraries appear true?" To this he replied with indignation^ 
 "You are mistaken; each is true; since truth is nothing but 
 what a man makes true." There was a certain person standing 
 near, who in the world had been a legate of the first rank. He 
 was surprised at this assertion, and said, " I acknowledge that in 
 the world something like this method of reasoning prevails ; but 
 still you are out of your senses. Try if you can make it to be 
 true, that light is darkness, and darkness light." He replied, 
 " I will easily do this. What are light and darkness but a 
 state of the eye ? Is not light changed into shade when the 
 eye comes out of sunshine, and also when it is kept intensely 
 fixed on the sun ? Who does not know, that the state of the 
 eye in such a case is changed, and that in consequence light 
 appears as shade; and on the other hand, when the state or 
 the eye is restored, 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, and also the sun itself as an 
 opaque and dusky globe? If any man had tlie eyes of an owl 
 
 I9y 
 
233 CONJUGIAL LOVE 
 
 which would he call light and which darkness? What then is 
 light but the state of the eye? and if it be a state of the eye, is 
 not light darkness, and darkness light? therefore each of the 
 propositions is true/' Afterwards the legate asked him to make 
 tliis true. That a raven is white and not black ; and he replied, 
 "I will do this also with ease; and he said, "Take a needle or 
 razor, and lay open the feathers or quills of a raven ; are they 
 not white within ? Also remove the feathers and quills, and look 
 at its skin ; is it not white? What is the blackness then which 
 envelops it but a shade, which ought not to determine the 
 raven's color ? That blackness is merely a shade, I appeal to the 
 skilful in the science of optics, who will tell you, that if you 
 pound a black stone or glass into line powder, you will see that 
 the powder is white." But the legate replied, " Does not the 
 raven appear black to the sight ?" The confirmator answered, 
 '* Will you, who are a man, think in any case from appearance? 
 you may indeed say from appearance, that a crow is black, but 
 you cannot think so ; as for example, you may speak from the 
 appearance and say that the sun rises, advances to its meridian 
 altitude, and sets; but, as you are a man, you cannot think so; 
 because the sun stands unmoved and the earth only changes its 
 position. The case is the same with the raven ; appearance is 
 appearance ; and say what you will, a raven is altogether and 
 entirely white ; it grows white also as it grows old ; and this I 
 have seen." We next requested him to tell us from his heart, 
 whether he was in joke, or whether he really believed that 
 nothing is true but w^hat a man makes true? and he replied, 
 '' I swear that I believe it." Afterwards the legate asked him, 
 whether he could make it true that he was out of his senses ; and 
 he said, ''I can; but I do not choose : who is not out of his 
 senses ?" When the conversation was thus ended, this universal 
 confirmator was sent to the angels, to be examined as to his true 
 quality ; and the report they afterwards made was, that he did 
 not possess even a single grain of understanding ; because all that 
 is above the rational principle was closed in him, and that alone 
 which is below was open. Above the rational principle is heavenly- 
 light, and below it is natural light ; and this light is such that 
 it can confirm whatever it pleases ; but if heavenly light does 
 not flow into natural light, a man does not see whether any thing 
 true is true, and consequently neither does he see that any thing 
 false is false. To see in either case is by virtue of heavenly light 
 in natural light ; and heavenly light is from the God of heaven, 
 who is the Lord; therefore this universal confirmator is not a 
 man or a beast, but a beast-man. I questioned the angel con- 
 cerning the lot of such persons, and whether they can be together 
 with those who are alive, since every one has life from heavenly 
 light, and from this light has understanding. He said, that 
 such persons when they are alone, can neither think nor exyress 
 200 
 
AND ITS CHASTE DELIGHTS. 233, 234 
 
 their thoughts, but stand mute like machines, and as in a deep 
 sleep ; but that they awake as soon as any sound strikes iheir 
 ears : and he added, that those become such, who are inmostly 
 wicked ; into these no heavenly li^ht can flow from above, but 
 only somewhat spiritual through the world, whence they derive 
 the faculty of confirming. As he said this, I heard a voice from 
 the angels who had examined the confirmation, saying to me, 
 " From what you have now heard form a general conclusion." 
 I accordingly formed the following : " That intelligence does not 
 consist in being able to confirm whatever a man pleases, but in 
 being able to see that what is true is true, and what is false is 
 false." After this I looked towards the company where the con- 
 tirmators stood, and where the crowd about them shouted, " 
 how wise .'" and lo ! a dusky cloud covered them, and in the 
 cloud were owls and bats on the wing; and it was said to me, 
 " The owls and bats flying in the dusky cloud, are correspon- 
 dences and consequent appearances of their thoughts; because 
 confirmations of falsities so as to make them appear like truths, 
 are represented in this world under the forms of birds of night, 
 whose eyes are inwardly illuminated by a false light, from which 
 they see objects in the dark as if in the light. JBy such a false 
 spiritual light are those influenced who confirm falses until they 
 seem as truths, and afterwards are said and believed to be 
 truths : all such see backwards, and not forwards. 
 
 ON THE CAUSES OF COLDNESS, SEPARATION, AND DIVORCE 
 IN MARRIAGES. 
 
 234. In treating here on the causes of coldness in mar- 
 riages, we shall treat also at the same time on the causes of se- 
 paration, and likewise of divorce, because they are connected ; 
 for separations come from no other source than from coldnesses, 
 which are successively inborn after marriage, or from causes dis- 
 covered after marriage, from which also coldness springs ; but 
 divorces come from adulteries ; for these are altogether opposite 
 to marriages ; and opposites induce coldness, if not in both 
 parties, at least in one. This is the reason why the causes of 
 coldness, separations, and divorces, are brought together into 
 one chapter. But the coherence of the causes will be more 
 clearly discerned from viewing them in the following series : — 
 I. There are spiritual heat and spiritual cold ; and spiritual 
 heat is lovBy and spiritual cold the privation thereof. It. Spir- 
 itual cold in marriages is a disunion of souls and a disjunction 
 of minds, whence come indiffe7'ence, discord, contempt, disdain, 
 and aversion / from which, in several ca^es, at length comes sepa- 
 ration as to bed, chamber, and house. III. There are several 
 successive causes of cold, some internal, some external, and scm6 
 
 201 
 
234, 235 CONJUGIAL love 
 
 accidental. lY. Internal causes of cold are from religion, V. 
 The first of these causes is the rejection of religion hy each of the 
 parties. Yl. The second is, that one has religion and not the 
 other. YII. The third is, that one is of one religion and the other 
 of another. YIII. The fourth is the falsity of the religion 
 irabibed. IX. With many, these are causes of internal cold, hut 
 not at the same time of external. X. There are also several ex- 
 ternal causes of cold / the first of which is dissimilitude of minds 
 and manners. XI. The second is, that conjugial love is believed 
 to be the same as adulterous love, only that the latter is not 
 allowed by law, but the former is. XII. The third is, a striving 
 for jpre-eminence between married partners. XIII. The fourth is, 
 a wa7it of determination to any employment or business, whe7ice 
 comes wandering passion. XIY. The fifth is, inequality of ex- 
 ternal rank arid condition. XY. There are also causes of 
 separation. XYI. The first of them is a vitiated state of mind. 
 X YII. The second is a vitiated state of body. XYIII. The third 
 is impotence before marriage. XIX. Adultery is the cause of 
 divorce, XX. There are also several accidental causes of cold; 
 the first of which is, that enjoyment is common {or cheap), be- 
 cause continually allowed. XXI. The second is, that living with 
 a married partner, from a covenant and compact, seems to be 
 forced and not free. XXII. The third is, afiirmation on the part 
 of the wife, and her talking incessantly about love. XXIII. 
 The fourth is, the marus continually thinking that his wife is 
 willing J and on the other hand, the wife! s thinking that the man 
 is not willing. XXIY. As cold is in the mind it is also in 
 the body ; and according to the increase of that cold, the ex- 
 ternals also of the body are closed. We proceed to an explana- 
 tion of each article. 
 
 235. There are spiritual heat and spiritual cold ; 
 and spiritual heat is love, and spiritual cold 18 the pri- 
 VATION THEREOF. Spiritual heat is from no other source than 
 the sun of the spiritual world ; for there is in that world a sun 
 proceeding from the Lord, who is in the midst of it; and as it 
 is from the Lord, it is in its essence pure love. This sun appears 
 fiery before the angels, just as the sun of our world appears before 
 men. The reason of its appearing fiery is, because love is spir- 
 itual fire. From that sun proceed both heat and light ; but as 
 that sun is pure love, the heat thence derived in its essence is 
 love, and the light thence derived in its essence is wisdom ; hence 
 it is manifest what is the source of spiritual heat, and that spir- 
 itual heat is love. But we will also briefly explain the source of 
 spiritual cold. It is from the sun of the natural world, and its 
 heat and light. The sun of the natural world was created that 
 its heat and light might receive in them spiritual heat and light, 
 and by means of the atmospheres might convey spiritual heat and 
 light even to ultimates in the earth, in order to produce effects 
 202 
 
AND ITS CHASTE DELIGHTS. 235 237 
 
 of ends, which are of the Lord in his sun, and also to clothe spir- 
 itual principles with suitable garments, that is, with materials, 
 to operate ultimate ends in nature. These effects are produced 
 when spiritual heat is joined to natural heat; but the contrary 
 comes to pass when natural heat is separated from spiritual heat, 
 as is the case with those who love natural things, and reject 
 spiritual : with such, spiritual heat becomes cold. The reason 
 why these two loves, which from creation are in agreement, 
 become thus opposite, is, because in such case the dominant heat 
 becomes the servant, and vice versa j and to prevent this effect, 
 spiritual heat, which from its lineage is lord, then recedes ; and 
 in those subjects, spiritual heat grows cold, because it becomes 
 opposite. From these considerations it is manifest that spiritual 
 cold is the privation of spiritual heat. In what is here said, by 
 heat is meant love ; because that heat living in subjects is felt as 
 love. I have heard in the spiritual world, that spirits merely 
 natural grow intensely cold while they apply themselves to the 
 side of some angel who is in a state of love; and that the case \% 
 similar in regard to the infernal spirits, while heat flows into 
 them out of heaven ; and that nevertheless among themselven, 
 when the heat of heaven is removed from them, they are inflamed 
 with great heat. 
 
 236. II. Spikittjal cold in marriages is a disunion of 
 
 SOULS AND A DISJUNCTION OF MINDS, WHENCE COME INDIFFER- 
 ENCE, discord, CONTEMPT, DISDAIN, AND AVERSION; FROM 
 WHICH, IN SEVERAL CASES, AT LENGTH COMES SEPARATION AS TO 
 
 BED, CHAMBER, AND HOUSE. That thesc effccts take place with 
 married partners, while their primitive love is on the decline, 
 and becomes cold, is too well known to need any comment. The 
 reason is ; because conjugial cold above all others resides in 
 human minds; for the essential conjugial principle is inscribed 
 on the soul, to the end that a soul rriay be propagated from a 
 soul, and the soul of the father into the offspring. Hence it is 
 that this cold originates there, and successively goes downward 
 into the principles thence derived, and infects them ; and thus 
 changes the joys and delights of the primitive love into what is 
 sad and undelightful. 
 
 237. III. There are several successive causes of cold, 
 
 «OME INTERNAL, SOME EXTERNAL, AND SOME ACCIDENTAL. That 
 
 there are several causes of cold in marriages, is known in the 
 world ; also that they arise from many external causes ; but it i^; 
 not known that the origins of the causes lie concealed in the 
 inmost principles, and that from these they descend into the 
 principles thence derived, until they appear in externals; in 
 order therefore that it may be known that external causes are 
 not causes in themselves, but derived from causes in themselves, 
 which, as was said, are in inmost principles, we will first distri» 
 
 203 
 
239 — 2i2 CONJtJGIAL LOVE 
 
 bate the causes generally into internal and external, and after- 
 wards will particularly examine them. 
 
 238. IV. Internal causes of cold are from religion. 
 That the very origin of conjugial love resides in the inmost prin- 
 ciples of man, that is, in his soul, is demonstrable to every one 
 from the following considerations alone ; that the soul of the 
 offspring is from the father, which is known from the similitude 
 of inclinations and affections, and also from the general character 
 of the countenance derived from the father and remaining with 
 very remote posterity; also from the propagative faculty im- 
 planted in souls from creation; and moreover by what is 
 analogous thereto in the subjects of the vegetable kingdom, in 
 that there lies hid in the inmost principles of germination the 
 propagation of the seed itself, and thence of the whole, whether 
 it be a tree, a shrub, or a plant. This propagative or plastic 
 force in seeds in the latter kingdom, and in souls in the other, 
 is from no other source than the conjugial sphere, which is that 
 of good and truth, and which perpetually emanates and flows in 
 from the Lord the Creator and Supporter of the universe; con- 
 cerning which sphere, see above, n. 222 — 225 ; and from the 
 endeavour of those two principles, good and truth, therein, to 
 unite into a one. This conjugial endeavour remains implanted 
 in souls, and conjugial love exists by derivation from it as its 
 origin. That this same marriage, from which the above universal 
 sphere is derived, constitutes the church with man, has been 
 abundantly shewn above in the chapter on the marriage of 
 GOOD AND TRUTH, and frequently elsewhere. Hence there is all 
 the evidence of rational demonstration, that the origin of the 
 ohurch and of conjugial love are in one place of abode, and in a 
 4;ontinual embrace ; but on this subject see farther particulars 
 above, n. 130, where it was proved, tliat conjugial love is accord- 
 ing to the state of the church with man ; thus that it is grounded 
 in religion, because religion constitutes this state. Man also 
 was created with a capacity of becoming more and more interior, 
 and thereby of being introduced or elevated nearer and nearer to 
 that marriage, and thus into love truly conjugial, and this even 
 so far as to perceive a state of its blessedness. That religion is 
 the only means of introduction and elevation, appears clearly 
 from what was said above, namely, that the origin of the church 
 and of conjugial love are in the same place of abode, and in 
 mutual embrace there, and that hence they must needs be con- 
 joined. 
 
 239. From what has been said above it follows, that where 
 there is no religion, there is no conjugial love ; and that where 
 there is no conjugial love, there is cold. That conjugial cold is 
 the privation of that Icve, may be seen above, n. 235; con- 
 sequently that conj ugial cold is also a privation of a state of the 
 
 204: 
 
AND ITS CHASTE DELIGHTS. 239 — 241 
 
 church, or of religion. Sufficient evidence of the truth of this 
 may be deduced from the general ignorance that now prevaila 
 concerning love truly conjugial. In these times, who knows, 
 and who is willing to acknowledge, and who will not be surprised 
 to hear, that the origin of conjugial love is deduced hence ? But 
 the only cause and source of this ignorance is, that, notwith- 
 standing there is religion, still there are not the truths of 
 religion ; and what is religion without truths? That there is a 
 want of the truths of religion, is fully shown in the Apocalypse 
 Eevealed; see also the memorable relation, n. 566 of that 
 work. 
 
 240. Y. Of internal causes of cold the first is the 
 eejection of religion by each of the parties. Those who 
 reject the holy things of the church from the face to the hinder 
 part of the head, or from the breast to the back, have not any 
 good love ; if any proceeds apparently from the body, still there 
 is not any in the spirit. With such persons goods place them- 
 selves on the outside of evils, and cover them, as raiment 
 glittering with gold covers a putrid body. The evils which reside 
 within, and are covered, are in general hatreds, and thence 
 intestine combats against everything spiritual; for all things of 
 the church which they reject, are in themselves spiritual ; and as 
 love truly conjugial is the fundamental love of all spiritual lovesj, 
 as v/as shewn above, it is evident that interior hatred is contrary 
 to it, and that the interior or real love with such is in favor of 
 the opposite, which is the love of adultery ; therefore such per- 
 sons, more than others, will be disposed to ridicule this truth» 
 that every one has conjugial love according to the state of the 
 church ; yea, they will possibly laugh at the very mention of love 
 truly conjugial; but be it so; nevertheless they are to be par- 
 doned, because it is as impossible for them to distinguish in 
 thought between the marriage embrace and the adulterous, as it 
 is for a camel to go through the eye of a needle. Such persons, 
 as to conjugial love, are starved with cold more than others. If 
 they keep to their married partners, it is only on account of some 
 of the external causes mentioned above, n. 153, which withhold 
 and bind them. Their interiors of the soul and thence of the 
 mind are more and more closed, and in the body are stopped up ; 
 and in this case even the love of the sex is thought little of, or 
 becomes insanely lascivious in the interiors of the body, and 
 thence in the lowest principles of their thought. It is these who 
 are meant in the memorable relation, n. 79, which they may 
 read if they please. 
 
 241. • VI. Of internal causes of cold the second is, 
 that one of the parties has religion and not the other. 
 The reason of this is, because the souls must of course disagree ; 
 for the soul of one is open to the reception of conjugial love, 
 while the soul of the other is closed to it. It is closed with the 
 
 205 
 
241 — 243 OONJTTGIAL LOVE 
 
 Earty that has not reh'gion, and it is open with the one that has ; 
 ence such persons cannot live together harmoniously ; and when 
 once conjugial love is banished, there ensues cold ; but this is 
 with the party that has no religion. This cold cannot be dissi- 
 pated except by the reception of a religion agreeing with that of 
 the other party, if it be true ; otherwise, with the party that has 
 no religion, there ensues cold, which descends from the soul into 
 the body, even to the cuticles ; in consequence of which he can 
 no longer look his married partner directly in the face, or accost 
 her in a communion of respirations, or speak to her except in a 
 subdued tone of voice, or touch her with the hand, and scarcely 
 with the back ; not to mention the insanities which, proceeding 
 from that cold, make their way into the thoughts, which they 
 do not make known ; and this is the reason why such marriages 
 dissolve of themselves. Moreover, it is well known, that an im- 
 pious man thinks meanly of a married partner ; and all who are 
 without religion are impious. 
 
 242. YII. Of internal causes of cold the thibd is, 
 
 THAT ONE OF THE PARTIES IS OF* ONE RELIGION AND THE 
 
 OTHER OF ANOTHER. The rcasou of this is, because with such 
 persons good cannot be conjoined with its corresponding truth ; 
 for as was shewn above, the wife is the good of the husband's 
 truth, and he is the truth of the wife's good. Hence of two 
 souls there cannot be made one soul ; and hence the stream of 
 that love is closed : and consequently a conjugial principle is 
 entered upon, which has a lower place of abode, and which is 
 that of good with another truth, or of truth with another good 
 than its own, between which there cannot be any harmonious 
 love : hence with the married partner that is in a false religion, 
 there commences a cold, which grows more intense in proportion 
 as he differs from the other party. On a certain time, as I was 
 wandering through the streets of a great city inquiring for a 
 ^odging, I entered a house inhabited by married partners of a 
 different religion ; being ignorant of this circumstance, the angels 
 instantly accosted me, and said, " "We cannot remain with you 
 in that house ; for the married partners who dwell there differ in 
 religion." This they perceived from the internal disunion of 
 their souls. 
 
 243. YIII. Of internal causes of cold the fourth is, 
 THE falsity of THE RELIGION. This is, bccause falsity in spir- 
 itual things either takes away religion or defiles it. It takes it 
 from those with whom genuine truths are falsified ; it defiles it, 
 where there are indeed falsities, but not genuine truths, which 
 therefore could not be falsified. In the latter case there may be 
 imputed goods with which those falses may be conjoined by 
 applications from the Lord ; for these falses are like various dis- 
 cordant tones, which by artful arrangements and combinations 
 are brought into harmony, and communicate to harmony it^ 
 
 206 
 
AND ITS CHASTE DELIGHTS. 243 — 245 
 
 agreeableness : in this case some conjugial love is communicable; 
 but with those who have falsified with themselves the genuine 
 truths of the church, it is not commuaciable. The prevailing 
 ignorance concerning love truly conjugial, or a negative doubting 
 respecting the possibility of the existence of such love, is from 
 persons of the latter description ; and from the same source also 
 comes the wild imagination, in the minds of the generality, that 
 adulteries are not evils in a religious point of view. 
 
 244. IX. With many, the above-mentioned are causes 
 
 OF INTERNAL COLD, BUT NOT AT THE SAME TIME OF EXTERNAL. If 
 
 the causes above pointed out and confirmed, which are the causep 
 of internal cold, produced similar external cold, as many separa- 
 tions would ensue as there are cases of internal cold, which are 
 as many as there are marriages of those who are in a false or 
 a different religion, or in no religion ; respecting whom we have 
 already treated ; and yet it is well-known, that many such live 
 together as if they mutually loved and were friendly to each 
 other : but whence this originates, with those who are in inter- 
 nal cold, will be shewn in the following chapter concerning the 
 
 CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR IN MARRIAGES. 
 
 There are several causes which conjoin minds {aiiimos)^ but still 
 do not conjoin souls ; among these are some of those mentioned 
 above, n. 183 ; but still cold lies interiorly concealed, and makes 
 itself continually observed and felt. With such married partners 
 the affections depart from each other; but the thoughts, while 
 they come forth into speech and behaviour, for the sake of 
 apparent friendship and favor, are present ; therefore such per- 
 sons know nothing of the pleasantness and delight, and still less 
 of the satisfaction and blessedness of love truly conjugial, ac- 
 counting them to be little else than fables. These are of the 
 number of those who deduce the origin of conjugial love from 
 the same causes with the nine companies of wise ones assembled 
 from the several kingdoms of Europe ; concerning whom see the 
 
 MEMORABLE RELATION aboVC, n. 103 114. 
 
 245. It may be urged as an objection to w^hat has been 
 proved above, that still the soul is propagated from the father 
 although it is not conjoined to the soul of the mother, yea, 
 although cold residing therein causes separation; but the reason 
 why souls or offspring are nevertheless propagated is, because 
 the understanding of the man is not closed, but is capable of 
 being elevated into the light into which the soul is ; but the love 
 of his will is not elevated into the heat corresponding to the 
 light there, except by the life, which makes him from natural 
 become spiritual; hence it is, that the soul is still procreated, 
 but, in the descent, while it becomes seed, it is veiled over by 
 such things as belong to his natural love ; from this springs here- 
 ditary evil . To these considerations I will add an arcanum from 
 heaven, namely, that between the disjoined souls of two persons, 
 
 207 
 
245 — 247 coNJUGiAL love 
 
 especially of married partners, there is effected conjunction in a 
 middle love; otherwise there would be no conception with nun 
 {homines). Besides what is here said of conjugial cold, and :t8 
 place of abode in the supreme region of the mind, see the last 
 MEMORABLE RELATION of this chapter, n. 270. 
 
 246. X. There are also several external causes of 
 
 COLD, the first OF WHICH IS DISSIMILITUDE OF MINDS AND 
 
 MANNERS. Tliere are both internal and external similitudes and 
 dissimilitudes. The internal arise from no other source than 
 religion ; for religion is implanted in souls, and by them is trans- 
 mitted from parents to their offspring as the supreme inclination ; 
 for the soul of every man derives life from the marriage of good 
 and truth, and from this marriage is the church; and as the 
 church is various and different in the several parts of the world, 
 therefore also the souls of all men are various and different,; 
 wherefore internal similitudes and dissimilitudes are from this 
 source, and according to them the conjugial conjunctions of 
 which we have been treating ; but external similitudes and dissi- 
 militudes are not of the souls but of minds ; by minds {animos) we 
 mean the affections and thence the external inclinations, which 
 are principally insinuated after birth by education, social inter- 
 course, and consequent habits of life ; for it is usual to say, I 
 have a mind to do this or that ; which indicates an affection and 
 inclination to it. Persuasions conceived respecting this or that 
 kind of life also form those minds ; hence come inclinations to 
 enter into marriage even with such as are unsuitable, and like- 
 wise to refuse consent to marriage with such as are suitable; but 
 still these marriages, after a certain time of living together, vary 
 according to the similitudes and dissimilitudes contracted here- 
 ditarily and also by education ; and dissimilitudes induce cold. 
 So likewise dissimilitudes of manners ; as for example, an ill- 
 mannered man or woman, joined with a well-bred one ; a neat 
 man or woman, joined with a slovenly one; a litigious man or 
 woman, joined with one that is peaceably disposed; in a word, 
 an immoral man or woman, joined with a moral one. Mar- 
 riages of such dissimilitudes are not unlike the conjunctions of 
 different species of aninials with each other, as of sheep and 
 goats, of stags and mules, of turkeys and geese, of sparrows and 
 the nobler kind of birds, yea, as of dogs and cats, which from 
 their dissimilitudes do not consociate with each other, but in 
 the human kind these dissimilitudes are indicated not by faces, 
 but by habits of life ; wherefore external colds are from this 
 source. 
 
 247. XI. Of external causes of cold the second is, 
 
 THAT CONJUGIAL LOVE IS BELIEVED TO BE THE SAME AS ADULTE- 
 ROUS LOVE, ONLY THAT THE LATTER IS NOT ALLOWED BY LAW, BUT 
 
 THE FORMER IS. That this is a source of cold, is obvious to rea- 
 son, while it is considered that adulterous love is diametrically 
 208 
 
AND ITS CHASTE DELIGHTS, 24:7 24:9 
 
 opposite to conjugial love; wherefore when it is believed that 
 conjngial love is the same as adulterous, they both become alike 
 in idea ; and in such case a wife is regarded as a harlot, and 
 marriage as uncleanness ; the man himself also is an adulterer, 
 if not in body, still in spirit. That hence ensue contempt, dis- 
 dain, and aversion, between the man and his woman, and there- 
 by intense cold, is an unavoidable consequence ; for nothing 
 stores up in itself conjugial cold more than adulterous love ; and 
 as adulterous love also passes into such cold, it may not unde- 
 servedly be called essential conjugial cold. 
 
 248. XII. Of external causes of cold the third is, a 
 
 STRIVING FOR PRE-EMINENCE BETWEEN MARRIED PARTNERS- 
 
 This is, because conjugial love principally respects the union of 
 wills, and the freedom of decision thence arising ; both which are 
 ejected from the married state by a striving for pre-eminence or 
 superiority ; for this divides and tears wills into pieces, and 
 changes the freedom of decision into servitude. During the 
 influence of such striving, the spirit of one of the parties medi- 
 tates violence against the other ; if in such case their minds were 
 laid open and viewed by spiritual sight, they would appear like 
 two boxers engaged in combat, and regarding each other with 
 hatred and favor alternately ; with hatred while in the vehemence 
 of striving, and with favor while in the hope of dominion, and 
 while under the influence of lust. After one has obtained the 
 victory over the other, this contention is withdrawn from the 
 externals, and betakes itself into the internals of the mind, and 
 there abides with its restlessness stored up and concealed. Hence 
 cold ensues both to the subdued party or servant, and to the 
 victor or dominant party. The reason why the latter also suffers 
 cold is, because conjugial love no longer exists with them, and 
 the privation of this love is cold ; see n. 235. In the place of 
 conjugial love succeeds heat derived from pre-eminence ; but this 
 heat is utterly discordant with conjugial heat, yet it can exteriorly 
 resemble it by means of lust. After a tacit agreement between 
 the parties, it appears as if conjugial love was made friendship ; 
 but the difierence between conjugial and servile friendship in 
 marriage^, is like that between light and shade, between a living 
 Are and an ignis fatuus^ yea, like that between a well-condi- 
 tioned man and one consisting only of bone and skin. 
 
 249. XIII. Of external causes of cold the fourth is, 
 
 A WANT of determination TO ANY EMPLOYMENT OR BUSINESS, 
 
 WHENCE COMES WANDERING PASSION. Mail {fiomo) was Created 
 for use, because use is the continent of good and truth, from the 
 marriage of which proceeds creation, and also conjugial love, as 
 was shewn above, i^y employment and business we mean every 
 application to uses ; while therefore a man is in any employment 
 and business, or in any use, in such case his mind is limited and 
 circumscribed as in a circle, within which it is successively ar- 
 
 14 209 . 
 
249, 250 coNJUGiAL love 
 
 ranged into a form truly hnman, from which as from ahonsehe 
 sees various concupiscences ont of himself, and by sound reason 
 within exterminates them ; consequently also he exterminates the 
 wild insanities of adulterous lust ; hence it is that conjugial heat 
 remains better and longer with such than with others. The 
 reverse happens with those who give themselves up to sloth and 
 ease ; in such case the mind is unlimited and undetermined, and 
 hence the man [homo) admits into the whole of it everything 
 vain and ludicrous which flows in from the world and the body, 
 and leads to the love thereof; that in this case conjugial love 
 also is driven into banishment, is evident ; for in consequence 
 of sloth and ease the mind grows stupid and the body torpid, and 
 the whole man becomes insensible to every vital love, especially 
 to conjugial love, from which as from a fountain issue the acti- 
 vities and alacrities of life. Conjugial cold with such is different 
 from what it is w^ith others ; it is indeed the privation of conjugial 
 love, but arising from defect. 
 
 250. XIY. Of external causes of cold the fifth is, 
 
 INEQUALITY OF EXTERNAL RANK AND CONDITION. There are 
 
 several inequalities of rank and condition, which while parties 
 are living together put an end to the conjugial love which com- 
 menced before marriage ; but they may all be referred to inequali- 
 ties as to age, station, and wealth. That unequal ages induce 
 cold in marriage, as in the case of a lad with an old woman, and 
 of a young girl with a decrepit old man, needs no proof. That 
 inequality of station has a similar effect, as in the marriage of a 
 prince with a servant maid, or of an illustrious matron with a 
 servant man, is also acknowledged without further proof. That 
 the case is the same in regard to wealth, unless a similitude of 
 minds and manners, and an application of one party to the incli- 
 nations and native desires of the other, consociate them, is evi- 
 dent. But in all such cases, the compliance of one party on 
 }i,ccount of the pre-eminence of station and condition of the other, 
 effects only a servile and frigid conjunction; for the conjugial 
 principle is not of the spirit and heart, but only nominal and of 
 the countenance ; in consequence of which the inferior party is 
 given to boasting, and the superior blushes with shan>e. But in 
 the heavens there is no inequality of age, station, or wealth ; in 
 regard to age, all there are in the flower of their youth, and 
 continue so into eternity ; in regard to station, they all respect 
 others according to the uses which they perform. The more 
 eminent in condition respect inferiors as brethren, neither do 
 they prefer station to the excellence of use, but the excellence 
 of use to station ; also when maidens are given in marriage, they 
 do not know" from what ancestors they are descended ; for no 
 one in heaven knows his earthly father, but the Lord is the 
 Father of all. The case is the same in regard to wealth, which in 
 heaven is the faculty of growing wise, according to which a suf- 
 210 
 
AND ITS CHASTE DELIGHTS. 250 — 253 
 
 ficiency of wealth is given. How marriages are there entered 
 into, may be seen above, n. 229. 
 
 251. XY. There are also causes of separation. There 
 are separations from the bed and also from the house. There 
 are several causes of such separations; but we are here treating 
 of legitimate causes. As the causes of separation coincide witn 
 the causes of concubinage, which are treated of in the latter part 
 of this work in their own chapter, the reader is referred thereto 
 that he may see the causes in their order. The legitimate 
 causes of separation are the following. 
 
 252. XVI. The first cause of legitimate separation is 
 A vitiated state of mind. The reason of this is, because 
 conjugial love is a conjunction of minds ; if therefore the mind 
 of one of the parties takes a direction different from that of the 
 other, such conjunction is dissolved,, and with the conjunction 
 the love vanishes. The states of vitiation of the mind which 
 cause separation, may appear from an enumeration of them; they 
 are for the most part, the following : madness, frenzy, furious 
 wildness, actual foolishness and idiocy, loss of memory, violent 
 hysterics, extreme silliness so as to admit of no perception of 
 good and truth, excessive stubbornness in refusing to obey what 
 is just and equitable; excessive pleasure in talkativeness and con- 
 versing only on insignificant and trifling subjects ; an unbridled 
 desire to publish family secrets, also to quarrel, to strike, to take 
 revenge, to do evil, to steal, to tell lies, to deceive, to blaspheme ; 
 carelessness about the children, intemperance, luxury, excessive 
 prodigality, drunkenness, uncleanness, immodesty, application to 
 magic and witchcraft, impiety, with several other causes. By 
 legitimate causes we do not here mean judicial causes, but such 
 as are legitimate in regard to the other married partner ; separa- 
 tion from the house also is seldom ordained in a court of justice. 
 
 253. XVII. The second cause of legitimate separa- 
 tion IS A vitiated state of body. By vitiated states of body 
 we do not mean accidental diseases, which happen to either of 
 the married partners during their marriage, and from which they 
 recover ; but we mean inherent diseases, which are permanent. 
 The science of pathology teaches what these are. They are 
 manifold, such as diseases whereby the whole body is so far 
 infected that the contagion may prove fatal ; of this nature are 
 malignant and pestilential fevers, leprosies, the venereal disease, 
 gangrenes, cancers, and the like ; also diseases whereby the 
 whole body is so far weighed down, as to admit of no consocia- 
 bility, and from which exhale dangerous effluvia and noxious 
 vapors, whether from the surface of the body, or from its inward 
 parts, in particular from the stomach and lungs ; from the sur- 
 face of the body proceed malignant pocks, warts, pustules, 
 
 L scorbutic phthisic, virulent scab, especially if the face be defiled 
 therebv: from the stomach proceed foul, stinking, rank aid 
 
258 — 256 coKJuaiAL lote 
 
 crude eructations : from the lungs, filthy and putrid exhalatimtS, 
 arising from imposthumes, ulcers, abcesses, or from vitiated 
 blood or lymph therein. Besides these there are also various 
 other diseases, as lipothamia, which is a total faintness of body 
 and defect of strength j paralysis, which is a loosing and relaxa- 
 tion of tl^e membranes and ligaments which serve for motion ; 
 certain chronic diseases, arising from a loss of the sensibility 
 and elasticity of the nerves, or from too great a thickness; 
 tenacity, and acrimony of the humors; epilepsy; fixed weak- 
 ness arising from apoplexy ; certain phthisical complaints, w^here- 
 by the body is wasted ; the cholic, cseliac affection, rupture, and 
 other like diseases. 
 
 254. XYIII. The third cause of legitimate separa- 
 tion IS IMPOTENCE BEFORE MARRIAGE. The reasou why this 
 is a cause of separation is, because the end of marriage is the 
 pi-ocreation of children, which cannot take place where tlii-s 
 cause of separation operates ; and as this is foreknown by the 
 
 Earties, they are deliberately deprived of the hope of it, which 
 ope nevertheless nourishes and strengthens their conjugial love. 
 
 255. XIX. Adultery is the cause of divorce. There 
 are several reasons for this, which are discernible in rational 
 light, and yet at this day they are concealed. From rational 
 light it may be seen that marnages are holy and adulteries pro- 
 fane ; and thus that marriages and adulteries are diametrically 
 opposite to each other ; and that when opposites act upon each 
 other, one destroys the other even to the last spark of its life. 
 This is the case with conjugial love, when a married person 
 commits adultery from a confirmed principle, and thus from a 
 deliberate purpose. With those who know anything of heaven 
 and hell, these things are more clearly discernible by the light 
 of reason : for they know that marriages are in and from heaven, 
 and that adulteries are in and from hell, and that these two 
 cannot be conjoined, as heaven cannot be conjoined with hell, 
 and that instantly, if they are conjoined with man {hoono)^ 
 heaven recedes, and hell enters. Hence then it is, that adultery 
 is the cause of divorce ; wherefore the Lord saith, that '* whoso- 
 ever shall put away his wife, except for whoredorn^^ and shall 
 marry another, committeth adultery ^''^ Matt. xix. 9. He saith, 
 if, except for whoredom, he shall put away his wife, and marry 
 another, he committeth adultery ; because putting away for this 
 cause is a plenary separation of minds, which is called divorce; 
 whereas other kinds of putting away, grounded in their parti- 
 cular causes are separations, of which we have just treated ; 
 after these, if another wife is n^arried, adultery is committed ; 
 but not so after a divorce. 
 
 256. XX. There are also several accidental causes 
 
 OF COLD ; THE FIRST OP WHICH IS, THAT ENJOYMENT 18 COM- 
 MON (or cheap), because CONTINUALLY ALLOWED. The rcasoi» 
 212 
 
AND ITS CHASTE DELIGHTS. 256, 257 
 
 why this consideration is an accidental cause of cold is, hecanse 
 it exists with those who think lasciviously respecting marriage 
 and a wife, but not with those who think holily respecting mar- 
 riage, and securely respecting a wife. That from being common 
 (or cheap) in consequence of being continually allowed, even 
 joys become indifferent, and also tiresome, is evident from the 
 case of pastimes and public shows, musical entertainments, 
 dancing, feasting, and the like, which in themselves are agree- 
 able, because vivifying. The case is the same with the intimacy 
 and connection between married partners, especially between 
 those who have not removed the unchaste love of the sex from 
 the love which they bear to each other ; and when they think of 
 enjoyment's being common (or cheap) in consequence of being 
 continually allowed, they think vainly in the absence of the 
 faculty of ^enjoyment. That this consideration is to such persons 
 a cause of cold is self-evident. It is called accidental, because 
 it joins inward cold as a cause, and ranks on its side as a reason. 
 To remove the cold arising from this circumstance, it is usual 
 with wives, from the prudence implanted in them, to offer re- 
 sistance to what is allowable. But the case is altogether other- 
 wise with those who think chastely respecting wives ; wherefore 
 with the angels the consideration of enjoyment's being common 
 in consequence of being continually allowed, is the very delight 
 of their souls, and contains their conjugial love; for they are 
 continually in the delight of that love, and in its ultimates ac- 
 cording to the presence of their minds uninterrupted by cares, 
 thus from the decisions of the judgement of the husbands. 
 
 257. XXI. Of ACCIDENTAL CAUSES OF COLD THE SECOND IS, 
 THAT LIVING WITH A MARRIED PARTNER, FROM A COVENANT AND 
 
 CONTRACT, SEEMS FORCED AND NOT FREE. This causc Operates 
 only with those with whom conjugial love in the inmost princi- 
 ples is cold ; and since it unites with internal cold, it becomes 
 an additional or accidental cause. With such persons, extra- 
 conjugial love, arising from consent and the favor thereof, is 
 interiorly in heat ; for the cold of the one is the heat of the 
 other; which, if it is not sensibly felt, is still within, yea, in 
 the midst of cold ; and unless it was thus also within, there 
 would be no reparation. This heat is what constitutes the force 
 or compulsion, which is increased in proportion as, by one of tlie 
 parties, the covenant grounded in agreement and the contract 
 grounded in what is just, are regarded as bonds not to be violated ; 
 it is otherwise if those bonds are loosed by each of the parties. 
 The case is reversed with those who have rejected extra-conjugial 
 love as detestable, and think of conjugial love as of what is 
 heavenly and heaven; and the more so if they perceive it to be 
 so : witli such that covenant with its articles of agreement, and 
 that contract with its sanctions, are inscribed on their hearts, 
 and are continually being inscribed thereon more and more. In 
 
 213 
 
257 — 260 coNJUGiAL love 
 
 this case the bond of that love is neither secured by a covenant 
 agreed upon, nor by a law enacted ; but both covenant and law 
 are from creation implanted in the love itself, which influences 
 the parties ; from the latter [namely, the covenant and the law- 
 implanted from creation in the love itself] are derived the former 
 [namely, the covenant and law] in the world, but not vice ve^rsa. 
 Hence, whatever relates to that love is felt as free ; neither is 
 there any freedom but what is of love : and I have heard from 
 the angels, that love truly conjugial is most free, because it is 
 the love of loves. 
 
 258. XXII. Or accidental causes of cold the thikd 
 
 IS, AFFIRMATION ON THE PAKT OF THE WIFE, AND HER TALKING 
 
 INCESSANTLY ABOUT LOVE. With the augcls in heaven there is 
 no refusal and repugnance on the part of the wives, as there is 
 with some wives on earth : with the angels in heaven also the 
 wives converse about love, and are not silent as some wives on 
 earth ; but the causes of these difl'erences I am not allowed to de- 
 clare, because it would be unbecoming ; nevertheless they are de- 
 clared in four memorable relations at the close of the chapters, 
 by the angels' wives, who freely speak of them to their husbands, 
 by the three in the hall over which there was a golden shower, 
 and by the seven who were sitting in a rosary. These memora- 
 ble relations are adduced, to the end that every thing may be 
 explained that relates to conjugial love, which is the subject 
 here ti'eated of both in general and in particular. 
 
 259. XXIII. Of accidental causes of cold the fourth 
 
 IS, THE man's continually THINKING THAT HIS WIFE IS WILLING ; 
 AND ON THE OTHER HAND THE WIFe's THINKING THAT THE MAN 
 
 IS NOT WILLING. That the latter circumstance is a cause of love's 
 ceasing with wives, and the former a cause of cold with men, is 
 too obvious to need any comment. For that the man who thinks 
 that his wife, when in his sight by day, and when lying at his 
 side by night, is desirous or willing, should grow cold to the 
 extremities, and on the other hand that the wife, who thinks 
 that the man is able and not willing, should lose her love, are 
 circumstances among many others well known to husbands who 
 have considered the arcana relating to conjugial love. These 
 circumstances are adduced also, to the end that this work may 
 be perfected, and the conjugial love and its chaste delights 
 may be completed. 
 
 260. XXIY. As COLD is m the mind it is also in the 
 
 BODY ; AND ACCORDING TO THE INCREASE OF THAT COLD, THE 
 externals also OF THE BODY ARE CLOSED. It is bclicVcd at 
 
 the present day that the mind of man {homo) is in the head, 
 and nothing ol it in the body, when yet the soul and the mind 
 are both in the head and in the body ; for the soul and the mind 
 are the man (homo), since both constitute the spirit which lives 
 after death ; and that this spirit is in a perfect human form, has 
 2U 
 
AND rrS CHASTE DELIGHTS. 260, 261 
 
 been fully shewn in the treatises we have published. Hence, as 
 soon as a man thinks anything, he can in an instant utter it by 
 means of his bodily mouth, and at the same time represent it by 
 gesture; and as soon as he wills anything, he can in an instant 
 bring it into act and effect by his bodily members : which could 
 not be the case unless the soul and the mind were together in 
 the body, and constituted his spiritual man. From these consider- 
 ations it may be seen, that while conjugial love is in the mind, 
 it is similar to itself in the body ; and since love is heat, that it 
 opens tiie externals of the body from the interiors ; but on the 
 other hand, that the privation thereof, which is cold, closes the 
 externals of the body from the interiors : hence it is manifest 
 what is the cause of the faculty [of conjugial love] with the 
 angele enduring for ever, and what is the cause of its failing 
 
 with men who are cold. 
 
 * * * * -Jt * 
 
 261. To the above I shall add thkee memorable relationh. 
 First. In the superior northern quarter near the east in the spi- 
 ritual world, there are places of instruction for boys, for youths, 
 for men, and also for old men : into these places all who d'.e 
 infants are sent and are educated in heaven ; so also all w^.o 
 arrive fresh from the world, and desire information about heav€.n 
 and hell, are sent to- the same places. This tract is near the 
 east, that [ill 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 in- 
 spired into them from the Lord out of that sun ; and they are 
 inspired according to reception, and reception is according to the 
 love of growing wise. After periods of instruction, those who 
 are made intelligent are sent forth thence, and are called disci- 
 ples of the Lord. They are sent forth 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 they are to reside. On a time, while, I was meditating 
 respecting heaven and hell, I began to desire a universal know- 
 ledge of the state of each, being aware, that whoever knows 
 universals, may afterwards comprehend particulars, because the 
 latter are contained in the former, as parts in a whole. In this 
 desire I looked to the above tract in tiie northern quarter near 
 the east, where were the places of instruction, and went there by 
 a way then open to me. I entered one of the colleges, wliere 
 there were some young men, and addressed the chief teachers 
 there who gave instruction, and asked them whether tliey were 
 acquainted with the universals respecting heaven and hell. They 
 replied, that they knew some little; "but if we look," said they, 
 " towards the east to the Lord, we shall receive illustration and 
 knowledge." They did so, and said, ''There are three universals 
 
 215 
 
261, 262 CONJUGIAL LOVE. 
 
 of hell, which are diametrically opposite to theuniversals of hea- 
 ven. The universals of hell are these three loves ; the love of 
 dominion grounded in self-love, the love of possessing the goods 
 of others grounded in the love of the world, and adulterous love. 
 The universals of heaven opposite to these are the three following 
 loves ; the love of dominion grounded in the love of use, the love 
 of possessing worldly goods grounded in the love of performing 
 uses therewith, andi love truly conjugial." Hereupon, after 
 expressing my good wishes towards them, I took my leave, and 
 returned home. When I was come home, it was said to me from 
 heaven, "Examine those three universals above and beneath, and 
 afterwards we shall see them in your hand." It was said m the 
 hand, because whatever a man examines intellectually, appears 
 to the angels as if inscribed on his hands. 
 
 262. After this I examined the first -universal love of hell, 
 which is the love of dominion grounded in self-love, and after- 
 wards the universal love of heaven corresponding to it, which is 
 the love of dominion grounded in the love of uses ; for I was 
 not allowed to examine one love without the other, because, 
 being opposites, the understanding does not perceive the one 
 without the other ; wherefore that each may be perceived, they 
 must be set in opposition to each other; for a beautiful and 
 handsome face is rendered conspicuous by contrasting it with 
 an ugly and deformed one. While 1 was considering the love of 
 dominion grounded in self-love, I perceived that this love was in 
 the highest degree infernal, and consequently prevailed with 
 those who are in the deepest hell ; and that the love of dominion 
 grounded in the love of uses was in the highest degree heavenly, 
 and consequently prevailed with those who are in the highest 
 heaven. The love of dominion grounded in self-love is in the 
 highest degree infernal, because to exercise dominion from self- 
 love, is to exercise it from proprium, and a iwawh propi'ium from 
 his birth is essential evil, which is diametrically opposite to the 
 Lord ; wherefore the more persons who are under the influence 
 of such evil, advarjce therein, the more the}^ deny God and the 
 holy things of the church, and worship themselves and nature. 
 Let such persons, I entreat them, examine that evil in themselves, 
 and they will see this to be the case. This love also is of such a 
 nature, that in proportion as it is left unrestrained, which is the 
 case so long as it is not checked by impossibilities, in the same 
 proportion it rushes impetuously from step to step, even to the 
 higliest, and there also linds no bounds, but is sad and sorrowful 
 because there is no higher step for it to ascend. This love with 
 statesmen is so intense that they wish to be kings and emperors, 
 and if it were possible, to have dominion over all things of the 
 world, and to be called kings of kings and emperors of emperors; 
 while the same love with the clergy is so intense that they wish 
 to be gods and, as far as is possible, to have dominion over all 
 216 
 
I ^ ±y I y 11. K^:iT Y OP 
 
 AND ITS CHASTE PELIGHTS. " ^ *^^^62, 263 
 
 tilings of heaven, and to be called gods of gods. That neither of 
 these acknowledge any God, will be seen in what follows. On 
 the other hand, those who desire to exercise dominion from the 
 love of uses, do not desire it from themselves, but from the 
 Lord ; since the love of uses is from the Lord, and is the Lord 
 himself: these regard dignities only as means to the performance 
 of uses, setting uses far above dignities ; whereas the former set 
 dignities far above uses. 
 
 263. While I was meditating on these things, an angel from 
 the Lord said to me, '' You shall presently see, and be convinced 
 by ocular demonstration, what is the nature and quality of that 
 infernal love." Then suddenly the earth opened on the left, and 
 I saw a devil ascending from hell, with a square cap on his 
 head let down over his forehead even to his eyes: his face was 
 full of pimples as of a burning fever, his eyes fierce and firy, his 
 breast swelling immensely ; from his mouth he belched smoke like 
 a furnace, his loins seemed all in a blaze, instead of feet he had 
 bony ankles without flesh, and from his body exhaled a stinking 
 and filthy heat. On seeing him I was alarmed, and cried out, 
 " Approach no nearer ; tell me, whence are you ?" He replied 
 in a hoarse tone of voice, " I am from below, where I am with 
 two hundred in the most supereminent of all societies. We are 
 all emperors of emperors, king of kings, dukes of dukes, and 
 princes of princes ; no one in our society is barely an emperor, a 
 king, a duke, or a prince. We sit there on thrones of thrones, 
 and despatch thence mandates through the whole world and 
 beyond it." I then said to him, " Do you not see that you are 
 insane from the phantasy of super-eminence ?" and he replied, 
 " How can you say so, when we absolutely seem to ourselves, 
 and are also acknowledged by each other, to have such 
 distinction ?" On hearing this, I was unwilling to repeat my 
 charge of insanity, as he was insane from phantasy ; and I 
 was informed that this devil, during his abode in the world, had 
 been only a house-steward, and at that time he was so lifted up 
 in spirit, that he despised all mankind in comparison with him- 
 self, and indulged in the phantasy that he was more worthy 
 than a king, and even than an emperor ; in consequence of 
 which proud conceit, he had denied God, and had regarded all 
 the holy things of the church as of no concern to himself, but of 
 some to the stupid multitude. At length I asked him, " How 
 long do you two hundred thus glory among yourselves?" He 
 replied to eternity ; but such of us as torture others for denying 
 our super-eminence, sink under ground ; for we are allowed tj 
 glory, but not to do mischief to any one." I asked him again, 
 '' Do you know what befalls those who sink under ground ?" 
 He said, " They sink down into a certain prison, where they are 
 called viler than the vile, or the vilest, and are set to work." I 
 
 217 
 
263, 264 coNJUGiAL love 
 
 then said to him. " Take heed therefore, lest you also should 
 sink down." 
 
 264. After this the earth again opened, but now on the 
 right ; and I saw another devil rising thence, who had on his 
 head a kind of turban, wrapped about with spires as of a snake, 
 the head of which stood out from the crown ; his face was 
 leprous from the forehead to the chin, and so were his hands ; 
 his loins were naked and as black as soot, through which was dis- 
 cernible in dusky transparence the fire as of a furnace ; and the 
 ankles of his feet were like two vipers. The former devil, on 
 seeing him, fell on his knees, and adored him. On my asking 
 why he did so, he said, "He is the God of heaven and earth, 
 and is omnipotent." I then asked the other, " What do you 
 say to this ?" he replied, " What shall I say ? I have all povrer 
 over heaven and hell ; the lot of all souls is in my hand." Again 
 I enquired, " How can he, who is emperor of emperors, so sub- 
 mit himself, and how can you receive adoration ?" he answered, 
 " He is still my servant ; what is an emperor before God ? the 
 tliunder of excommunication is in my right hand." I then said 
 to him, "How can you be so insane? In the world you were 
 only a canon; and because you were infected with the phantasy 
 that you also had the keys of heaven, and thence the power of 
 binding and loosing, you have inflamed your spirit to such a 
 degree of madness, that you now believe yourself to be very 
 God." Upon this he swore with indignation that it was so, and 
 said, " The Lord has not any power in heaven, because he has 
 transferred it all to us. We have only to give the word of com- 
 mand, and heaven and hell reverently obey us. If we send any 
 one to hell, the devils immediately receive him ; and so do the 
 angels receive those whom we send to heaven." I asked further, 
 " How many are there in your society ?" he said, " Three hun- 
 dred ; and we are all gods there ; but I am god of gods." After 
 this the earth opened beneath the feet of each, and they sank 
 down into their respective hells ; and I saw that beneath their 
 hells were workhouses, into which those who injure others would 
 fall ; for every one in hell is left to his phantasy, and is also per- 
 mitted to glory in it ; but he is not allowed to injure another. 
 The reason why such are there, is, because a man is then in his 
 spirit ; and the spirit, after it is separated from the body, comes 
 into the full liberty of acting according to its affections and con- 
 sequent thoughts. I was afterwards permitted to look into their 
 hells : that which contained the emperors of emperors and kings 
 of kings, was full of all uncleanness ; and the inhabitants ap- 
 peared like various kinds of wild beasts, with fierce eyes ; and so 
 It was in the other, which contained the gods and the god of 
 gods : in it there appeared the direful birds of night, which are 
 called ochim and ijim^ flying about them. The images of their 
 218 
 
AND ITS CHASTE DELIGHTS. 264 26Q 
 
 phantasies were presented to me under this appearance. From 
 these circiui] Stances it was manifest, what is the nature and 
 quality ol political and ecclesiastical self-love ; that the latter 
 would make its votaries desirous of being gods, while the former 
 would make them desirous of being emperors; and that under 
 the inflitence of such loves men wish and strive to attain the 
 objects of their desires, so far as they are left without restraint. 
 
 265. Afterwards a hell was opened, where I saw two men, 
 one sitting on a bench, holding his feet in a basket full of ser- 
 pents which seemed to be creeping upwards by his breast even 
 to his neck ; and the other sitting on a blazing ass, at whose 
 sides red serpents were creeping, raising their heads and necks, 
 and pursuing the rider. I was told that they had been popes 
 who had compelled emperors to resign their dominions, and had 
 ill-treated them both in word and deed at Rome, whither they 
 went to supplicate and adore them ; and that the basket in which 
 were the serpents, and the blazing ass with snakes at his sides, 
 were representations of their love of dominion grounded on sel!'- 
 love, and that such appearances are seen only by those who look 
 at them from a distance. There were some canons present, 
 whom I asked whether those had really been popes ? They said, 
 that they were acquainted with them, and knew that they had 
 been such. 
 
 266. After beholding these sad and hideous spectacles, I 
 looked around, and saw two angels in conversation standing near 
 me. One wore a woollen robe that shone bright with flaming 
 purple, and under it a vest of line bright linen ; the other had 
 on similar garments of scarlet, together with a turban studded 
 on the right side with carbuncles. I approached them, and, 
 greeting them with a salutation of peace, respectfully asked them, 
 *' For what purpose are you here below ?" They replied, " We 
 have let ourselves down from heaven by the Lord's command, to 
 speak with you respecting the blessed lot of those who are desir- 
 ous to have dominion from the love of uses. We are worshipers 
 of the Lord. I am prince of a society ; my companion is chief 
 priest of the same." The prince moreover said, " I am the ser- 
 vant of my society, because I serve it by doing uses :" the other 
 said, " I am minister of the church there, because in serving 
 them I minister holy things to the uses of their souls. We both 
 are in perpetual joys grounded in the eternal happiness which is 
 in them from the Lord. All things in our society are splendid 
 and magnihcent ; they are splendid from gold and precious 
 stones, and magnificent from palaces and paradises. The reason 
 of this is, because our love of dominion is not grounded in self- 
 love, but in the love of uses : and as the love of uses is from the 
 Lord, therefore all good uses in the heavens are splendid and 
 refulgent ; and as all in our society are in t}iis love, therefore the 
 atmosphere appears golden from the light which partakes of the 
 
 ^19 
 
266 CONJTJGIAL LOVE 
 
 sun's flame-principle, and the sun's flame-j rinciple corresponda 
 to that love." As they said this, they appeared to me to be 
 encompassed with such a sphere, from which an aromatic odor 
 issued that was perceivable by the senses. I mentioned this 
 circumstance to them, and intreated them to continue their dis- 
 course respecting the love of uses ; and they proceeded thus : 
 *'The dignities which we enjoy, we indeed sought after and 
 solicited for no other end than that we might be enabled 
 more fully to perform uses, and to extend them more widely. 
 We are also encompassed with honor, and we accept it, not for 
 ourselves, but for the good of the society ; for the brethren and 
 consociates, who form the commonalty of the society, scarcely 
 know but that the honors of our dignities are in ourselves, and 
 consequently that the uses which we perform are from ourselves ; 
 but we feel otherwise, being sensible that the honors of the dig- 
 nities are out of ourselves, and that they are as the garments 
 with which we are clothed ; but that the uses which we perform, 
 from the love of them, are within us from the Lord : and this 
 love receives its blessedness from communication by uses with 
 others ; and we know from experience, that so far as we do uses 
 from the love thereof, so far that love increases, and with it wis- 
 dom, whereby communication is effected ; but so far as we retain 
 uses in ourselves, and do not communicate them, so far blessed- 
 ness perishes; and in such case use becomes like food stored up 
 in the stomach, which, not being dispersed, affords no nourish- 
 ment to the body and its parts, but remains undigested, and 
 thereby causes loathing : in a word, the whole heaven is nothing 
 but a continent of use, from first principles to last. What is use 
 but the actual love of our neighbor? and what holds the hea- 
 vens together with this love?" On hearing this I asked, "How 
 can any one know whether he performs uses from self-love, or 
 from the love of uses? every man, both good and bad, performs 
 uses, and that from some love. Suppose that in the world there 
 be a society composed of mere devils, and another composed of 
 mere angels ; I am of opinion that the devils in their society, 
 from the fire of self-love, and the splendor of their own glory, 
 would do as many uses as the angels in their society ; who then 
 can know from what love, and from what origin uses flow?" To 
 this the two angels replied, "Devils do uses for the sake of them- 
 selves and of reputation, that they may be raised to honors or 
 may gain wealth ; but angels do not do uses from such motives, 
 but for the sake of uses from the love thereof. A man cannot 
 discern the true quality of those uses ; but the Lord discerns it. 
 Every one who believes in the Lord, and shuns evils as sins, 
 performs uses from the Lord ; but every one who neither believes 
 in the Lord, nor shuns evils as sins, does uses from self and for 
 the sake of self. This is the difference between the uses done by 
 devils and those done by angels." Having said this, the two 
 220 
 
AND ITS CHASTE DELIGHTS. 266, 267 
 
 angels departed ; and I saw them from afar carried in a firy 
 chariot like Elias, and conveyed into their respective heavens. 
 
 267. The second memorable relation. Not long after tliis 
 interview with the angels, I entered a certain grove, and while I 
 was walking there, I meditated on those who are in the concu- 
 piscence and consequent phantasy of possessing the things of the 
 world ; and then at some distance from me I saw two angels in 
 conversation, and by turns looking at me; I therefore went 
 nearer to them, and as I approached they thus accosted me : 
 " "We have perceived in ourselves that you are meditating on 
 what we are conversing about, or that we are conversing on 
 what you are meditating about, which is a consequence of the 
 reciprocal communication of affections." I asked therefore what 
 they were conversing about? they replied, " About phantasy, 
 concupiscence, and intelligence ; and just now about those who 
 lelight themselves in the vision and imagination of possessing 
 -«vhatever the world contains." I then entreated them to favor 
 me with their sentiments on those three subjects, — concupiscence, 
 phantasy, and intelligence. They began by saying, "Every on^ 
 is by birth interiorly in concupiscence, but by education exte- 
 riorly in intelligence ; and no one is in intelligence, still less in 
 wisdom, interiorly, thus as to his spirit, but from the Lord ; for 
 every one is withheld from the concupiscence of evil, and held 
 ill intelligence, according as he looks to the Lord, and is at the 
 same time in conjunction with him ; without this, a man is mere 
 concupiscence ; yet still in externals, or as to the body, he is in 
 intelligence arising from education ; for a man lusts after honors 
 and wealth, or eminence and opulence, and in order to attain 
 th«m, it is necessary that he appear moral and spiritual, thus 
 intelligent and wise; and he learns so to appear from infancy. 
 This the reason why, as soon as he comes among men, or into 
 company, he inverts his spirit, and removes it from concu- 
 piscence, and speaks and acts from the fair and honorable 
 maxims which he has learnt from infancy, and retains in the 
 bodily memory : and he is particularly cautious, lest anything of 
 the wild concupiscence prevalent in his spirit should discover 
 itself. Hence every man who is not interiorly led by the Lord, 
 is a pretender, a sycophant, a hypocrite, and thereby an apparent 
 man, and yet not a man ; of whom it may be said, that his shell 
 or body is wise, and his kernel or spirit insane ; also that his 
 external is human, and his internal bestial. Such persons, with 
 the hinder part of the head look upwards, and with the fore part 
 downwards; thus they walk as if oppressed with heaviness, with 
 the head hanging down and the countenance prone to the earth ; 
 and when they put off the body, and become spirits, and are 
 thereby set at liberty from external restraints, they become the 
 madnesses of their respective concupiscences. Those who are in 
 self-love desire to domineer over the universe, yea, to extend its 
 
 221 
 
267, 268 coNJtxGiAL love 
 
 limits in order to enlarge their dominion, of which they see no 
 end : those who are in the love of the world desire to possess 
 whatever the world contains, and are full of grief and envy in 
 case any of its treasures are hid and concealed from them by 
 others : therefore to prevent such persons from becoming mere 
 concupiscences, and thereby no longer men, they are permitted 
 in the spiritual world to think from a fear of the loss of reputa- 
 tion, and thereby of honor and gain, and also from a fear of the 
 law and its penalties, and also to give their mind to some stiid}^ or 
 work whereby they are kept in externals and thus in a state of 
 intelligence, however wild and insane they may be interiorly." 
 After this I asked them, whether all who are in any concupis- 
 cence, are also in the phantasy thereof; they replied, that those 
 are in the phantasy of their respective concupiscences, who think 
 interiorly in themselves, and too much indulge their imagination 
 by talking with themselves ; for these almost separate their spirit 
 from connection with the body, and by vision overflow the under- 
 standing, and take a foolish delight as if they were possessed of 
 the universe and all that it contains : into this delirium every 
 man comes after death, who has abstracted his spirit from the 
 body, and has not wished to recede from the delight of the 
 delirium by thinking at all religiously respecting evils and falses, 
 and least of all respecting the inordinate love of self as being 
 destructive of love to the Lord, and respecting the inordinate 
 love of the world, as being destructive of neighborly love. 
 
 268. After this the two angels and also myself were seized 
 with a desire of seeing those who from worldly love are in the 
 visionary concupiscence or phantasy of possessing all wealth ; and 
 we perceived that we were inspired with this desire to the end 
 that such visionaries might be known. Their dwellings were 
 under the earth of our feet, but above hell : we therefore looked 
 at each other and said, " Let us go." There was an opening, 
 and in it a ladder by which we descended ; and we were told 
 that we must approach them from the east, lest we should enter 
 into the mist of their phantasy, w^hereby our understanding and 
 at the same time our sight would be obscured ; and lo ! there 
 appeared a house built of reeds, and consequently full of chinks, 
 standing in a mist, which continually issued like smoke through 
 the chinks of three of the walls. We entered, and saw perhaps 
 fifty here and fifty there sitting on benches, with their faces 
 turned from the east and south, and looking towards the west 
 and north. Before each person there was a table, on which were 
 large purses, and by the purses a great quantity of gold coin: 
 so we asked them, " Is that the wealth of all the persons in the 
 world ?" they replied, " Not of all in the world, but of all in the 
 kingdom." The sound of their voice was hissing; and they had 
 round faces, which glistened like the shell of a snail, and the 
 pupils of their eyes in a green plane as it were shot forth light- 
 222 
 
AND ITS CHASTE DELIGHTS. 268, 269 
 
 ning, which was an effect of tho light of phantasy. "We stood in 
 the midst of tliem, and said, " You believe that you possess all 
 the wealth of the kingdom ;" they replied, " We do possess it." 
 We then asked, "Wliich ot you?" they said, "Every one;" 
 and we asked, " How every one ? there are many of you :" they 
 said, " Every one of us knows that all which another has is his 
 own. No one is allowed to think, and still less to say, ' Mine are 
 not thine ; but every one may think and say, ' Thine are mine.' " 
 The coin on the tables appeared, even to us, to be pure gold ; 
 but when we let in light from the east, we saw that they were 
 little grains of gold, which they had magnified to such a degree 
 by a union of their common phantasy. They said, that every 
 one that enters ought to bring with him some gold, which they 
 cut into small pieces, and these again into little grains, and by 
 the unanimous force of their phantasy they increase them into 
 larger coin. We then said, " Were you not born men of reason ; 
 whence then have you this visionary infatuation?" they said, "We 
 know that it is an imaginary vanity ; but as it delights the 
 interiors of our minds, we enter here and are delighted as with 
 the possession of all things : we continue in this place, how- 
 ever, only a few hours, at the end of which we depart ; and as 
 often as we do so we again become of sound mind ; yet still our 
 visionary delight alternately succeeds and occasions our alternate 
 entrance into and departure from these habitations : thns we are 
 alternately wise and foolish ; we also know that a hard lot awaits 
 those who by cunning rob others of their goods." We inquired, 
 "What lot?" they said, "They are swallowed up and are 
 thrust naked into some infernal prison, where they are kept to 
 hard labor for clothes and food, and afterwards for some pieces 
 of coin of trifling value, which they collect, and in which they 
 place the joy of their hearts ; but if they do any harm to their 
 companions, they are fined a part of their coin." 
 
 269. Afterwards we ascended from these hells to the south, 
 where we had been before, and the angels related there several 
 interesting particulars respecting concupiscence not visionary or 
 phantastic, in which all men are born ; namely, that while they 
 are in it, they are like persons infatuated, and jet seem to them- 
 selves to be most eminently wise ; and that from this infatuation 
 they are alternately let into the rational principle whicli is in 
 their externals ; in which state they see, acknowledge, and con- 
 fess their insanity ; but still they are very desirous to quit their 
 rational and enter their insane state ; and also do let themselves 
 into it,as into a free and delightful state succeeding a forced and 
 undelightful one; thus it is concupiscence and not intelligence 
 xhat interiorly pleases them. There are three universal loves, 
 which form the constituent principles of every man by creation ; 
 neighbourly love, which also is the love of doing uses ; the love 
 of the world, which also is the love of possessing wealth ; and 
 
 223 
 
269 CONJITGIAL LOVE 
 
 the love of self, which also is the love of bearing rule over others. 
 Neighbourly love, or the love of doing uses, is a spiritual love ; 
 but the love of the world, or the love of possessing wealth, is a 
 material love ; whereas the love of self, or the love of bearing 
 rule over others, is a corporeal love. A man is a man while neigh- 
 bourly love, or the love of doing uses, constitutes the head, the 
 love of the world the body, and the love of self the feet ; 
 whereas if the love of the world constitutes the head, the man is 
 as it were hunched-backed ; but when the love of self constitutes 
 the head, he is like a man standing not on his feet, but on the 
 palms of his hands with his head downwards and his haunches 
 upwards. When neighbourly love constitutes the head, and the 
 two other loves in order constitute the body and feet, the man 
 appears from heaven of an angelic countenance, with a beautiful 
 rainbow about his head ; whereas if the love of the world consti- 
 tutes the head, he appears from heaven of a pale countenance 
 like a corpse, w^ith a yellow circle about his head ; but if the love 
 of self constitutes the head, he appears from heaven of a dusky 
 countenance, with a white circle about his head." Hereupon I 
 asked, " What do the circles about the head represent ?" they 
 replied, " Thej^ represent intelligence ; the white circle about the 
 head of the dusky countenance represents, that his intelligence 
 is in externals, or about him, but insanity is in his internals, or 
 in him. A man also who is of such a quality and charactei', is 
 wise while in the body, but insane while in the spirit ; and no 
 man is wise in spirit but from the Lord, as is the case when he 
 is regenerated and created again or anew by him." As they said 
 this, the earth opened to the left, and through the opening I saw 
 a devil rising witli a white lucid, circle around his head, and 1 
 asked him. Who he was? He said, " I am Lucifer, the son of 
 the morning ; and because I made myself like the Most High, 
 I was cast down." Nevertheless he was not Lucifer, but believed 
 himself to be so. I then said, ' Since you were cast down, how can 
 you rise again out of hell ?" he replied, " There I am a devil, but 
 here I am an angel of light : do you not see that my head is sur- 
 rounded by a lucid sphere? you shall also see, if you wish, that 
 I am super-moral among the moral, super-rational among the ra- 
 tional, yea, super-spiritual among the spiritual : lean also preach ; 
 ea, I have preached." I asked him, " What have you preached ?" 
 esaid, *' Against fraudulent dealei*s and adulterers, and against 
 all infernal loves ; on this occasion too I, Lucifer, called myself 
 a devil, and denounced vengeance against myself as a devil ; and 
 therefore I was extolled to the skies with praises. Hence it is 
 that I am called the son of the morning ; and, what I myself 
 was surprised at, while I was in the pulpit, I thought no other 
 than that I was speaking rightly and properly ; but I discovered 
 that this arose from my being in externals, which at that time 
 were separated from my internals ; but although I discovered this, 
 
 i 
 
AND ITS CHASTE DELIGHTS. 269, 270 
 
 still I could not change myself, because through my haughtiness 
 I did not look to God." I next asked him, " How could you so 
 speak, when you are yourself a fraudulent dealer, an adulterer, 
 and a devil ?" He answered, " I am one character 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 the understanding, but in the spirit I am 
 in the will ; and the understanding carries me upwards, whereas 
 the will carries me downwards. When I am in the understanding 
 my head is surrounded by a white belt, but when the undei-stand- 
 ing submits itself entirely to the will, and becomes subservient 
 to it, which is our last lot, the belt grows black and disappears ; 
 and when this is the case, we cannot again ascend into this light." 
 Afterwards he spoke of his twofold state, the external and the 
 internal, more rationally than any other person ; but on a sudden 
 when he saw the angels attendant on me, his face and voice were 
 inflamed, and he became black, even as to the belt round his 
 head, and he sunk down into hell through the opening from which 
 he arose. The bystanders, from what they had seen, came to 
 this conclusion, that a man is such as his love, and not such as 
 his understanding is ; since the love easily draws over the under- 
 standing to its side, and enslaves it. I then asked the angels, 
 •' Whence have devils such rationality?" They said, " It is from 
 the glory of r.elf-love ; for self-love is surrounded by glory, and 
 glory elevate'3 the understanding even into the light of heaven ; 
 for with every man the understanding is capable of being ele- 
 vated, according to knowledges, but the will only by a life accord- 
 ing to the truths of the church and of reason : hence even 
 atheists, who are in the glory of reputation arising from self-love, 
 and thence in a high conceit of their own intelligence, enjoy a 
 more sublime rationality than many others ; this, however, is 
 only when they are in the thought of the understanding, and 
 not when they are in the affection of the will. The affection of 
 the will possesses a man's internal, whereas the thought of the 
 understanding possesses his external." The angel further de- 
 clared the reason why every man is constituted of the three loves 
 above mentioned ; namely, the love of use, the love of the world, 
 and the love of self; which is, that he may think from God, 
 although as from himself. He also said, that the supreme prin- 
 ciples in a man are turned upwards to God, the middle outwards 
 to the world, and the lowest downwards to self; and since the 
 latter are turned downwards, a man thinks as from himself, 
 when yet it is from God. 
 
 270. The third memorable relation. One morning on 
 awaking from sleep my thoughts were deeply engaged on some 
 arcana of conjugial love, and at length on this, '' In what region' 
 of the human mind does love truly conjugial reside^ and thence in 
 what region does conjugial cold reside .^" I knew that there are 
 
 15 225 
 
•370 CX^NJUGIAL LOVE 
 
 three regions of the human mind, one above the otlier, and that 
 in the lowest region dwells natural love ; in the superior, spi- 
 ritual love ; and in the supreme, celestial love ; and that in each 
 region there is a marriage of good and truth ; and good is of 
 love, and truth is of wisdom ; that in each region there is a mar- 
 riage of love and wisdom ; and that this marriage is the same as. 
 the marriage of the will and the understanding, since the will is 
 the receptacle of love, and the understanding the receptacle of 
 wisdom. While I was thus deeply engaged in thought, lo ! 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 : as I was watching their flight, I saw that the 
 two swans bent their course from the north to the east, and the 
 two birds of paradise from the south, also that they united with 
 the two doves in the east, and flew together to a certain lofty 
 palace there, about which there were olives, palms, and beeches* 
 The palace had three rows of windows, one above the other ; 
 and while I was making my observations, I saw the swans fly into 
 the palace through open windows in the lowest row, the birds of 
 paradise through others in the middle row, and the doves through 
 others in the highest. When I had observed this, an angel pre- 
 sented himself, and said, " Do you understand what you have 
 seen ?" I replied, " In a small degree." He said, " That palace 
 represents the habitations of conjugial love, such as are .in hu- 
 man minds. Its highest part, into which the doves flew, repre- 
 sents 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 flew, represents the middle region, where 
 conjugial love dwells in the love of truth with its intelligence : and 
 the lowest part, into which the swans flew, represents the lowest 
 region of the mind, where conjugial love dwells in the love of what 
 is just and right with its knowledge. The three pairs of birds 
 also signify these things ; the pair of turtle doves signifles con- 
 jugial love of the highest region, the pair of birds of paradise 
 conjugial love of the middle region, and the pair of swans con- 
 jugial love of the lowest region. Similar things are signified by 
 the three kinds of trees about the palace, the olives, palms, and 
 beeches. We in heaven call the highest region of the mind ce- 
 iestialj the middle spiritual, and the lowest natural ; and we 
 perceive them as stories in a house, one above another, and an 
 ascent from one to the other by steps as by stairs ; and in each 
 part as it were two apartments, one for love, the other for wisdom, 
 and in front as it were a chamber, where love with its wisdom, 
 or good with its truth, or, what is the same, the will with its 
 understanding, consociate in bed. In that palace are presented 
 ^ in an image all the arcana of conjugial love." On hearing this, 
 being inflamed with a desire of seeing it, I asked whether any- 
 one was permitted to enter and see it, as it was a representative 
 226 
 
AND ITS CHASTE DELIGHTS. 270, 27 J 
 
 palace? He replied, "None but those who are in the tliird 
 heaven, because to them every representative of love and wis- 
 dom becomes real : from them I have heard what I have related 
 to you, and also this particular, that love truly conjngial dwells 
 in the highest region in the midst of mutual love, in the 
 marriage-chamber or apartment of the will, and also in the 
 midst of the perceptions of wisdom in the marriage-chamber or 
 apartment of the understanding, and that they consociate in bed 
 in the chamber which is in front, in the east." I also asked, 
 *'Why are there two marriage-chambers ?" He said, "The 
 husband is in the marriage-chamber of the understanding, and 
 the wife in that of the will." I then asked, "Since conjngial 
 love dwells there, where then does conjngial cold dwell?" He 
 replied, " It dwells also in the supreme region, but only in the 
 marriage-chamber of the understanding, that of the will being 
 closed there : for the understanding with its truths, as often as 
 it pleases, can ascend by a winding staircase into the highest 
 region into its marriage-chamber; but if the will with the good 
 of its love does not ascend at the same time into the consociate 
 marriage-chamber, the latter is closed, and cold ensues in the 
 other : this is conjngial cold. The understanding, while such 
 cold prevails towards the wife, looks downwards to the lowest 
 region, and also, if not prevented by fear, descends to warm 
 itself there at an illicit fire." Having thus spoken, he was about 
 to recount further particulars respecting conjngial love from its 
 images in that palace ; but he said, " Enough at this time ; 
 inquire first whether what has been already said is above the 
 lovel of ordinary understandings ; if it is, what need of saying 
 h,Ly more? but if not, more will be discovered." 
 
 ON THE CAUSES OP APPARENT LOVE, FRIENDSHIP, AND FAVOR 
 
 IN MARRIAGES. 
 
 271. HAYING treated of the causes of cold and separation, 
 it iyxlows from order that the causes of apparent love, friendshi]», 
 and favor in marriages, should also be treated of; for it is well 
 known, that although cold separates the minds {anim&s) of 
 married partners at the present day, still they live together, and 
 have children ; which would not be the case, unless there were 
 also apparent loves, alternately similar to or emulous of the 
 warmth of genuine love. That these appearances are necessary 
 and useful, and that without them there would be no houses, and 
 consequently no societies, will be seen in what follows. More- 
 over, some conscientious persons may be distressed with the idea, 
 that the disagreement of mind subsisting between them and their 
 married partners, and the internal alienation thence arising, may 
 
 227 
 
271 CONJUGIAL LOVE 
 
 be tlieir own fauit, and may be imputed to them as snch, and on 
 this account they are grieved at the heart ; but as it is out ol 
 their power to prevent internal disagreements, it is enough for 
 them, by apparent love and favor, from conscientious motives to 
 subdue the inconveniences which might arise : hence also friend- 
 ship may possibly return, in which conjugial love lies concealed 
 on the part of such, although not on the part of the other. But 
 this sul3Ject, like the foregoing, from the great variety of its 
 matter, shall be treated of in the fallowing distinct articles : I, 
 In the natural world almost all are capahle of heing joined toge- 
 ther as to external^ hut not as to internal affections^ if these dis- 
 agree and are apparent, II. In the spiritual world all are joined 
 together according to internal^ hut not accoi'ding to external affec- 
 tions^ unless these act in tmity with the internal. III. It is the 
 external affections., according to which matrimo7iy is generally 
 contracted in the world. lY. But in case they are not influenced 
 hy internal affections., which conjoin minds., the honds of matri- 
 mony are loosed in the house. Y . nevertheless those honda must 
 continue in the world till the decease of one of the parties. YI, 
 In cases of matrimony., in which the internal affections do not 
 conjoin.^ there are external aff'ections., which assume a semhlance 
 of the internal and tend to consociate. YII. Hence com^e ap- 
 parent love, friendship, and favor hetween married partners. 
 VIII. These appearances are assumed conjugial semhlances, and 
 they are commendable, hecause useful and necessary. IX. These 
 assumed conjugial semblances, in the case of a spiritual man 
 (homo) conjoined to a natural, are founded injustice and judge- 
 ment. X. For various reasons these assumed conjugial semblances 
 with natural men are founded in prudence. XL They are for the 
 %ake of amendment and accommodation. XII. They are for the 
 sake of preserving order in domestic affairs, and for the sake of 
 mutual aid. XIII. They are for the sake of unanimity in the 
 care of infants and the education of children. XIY. They are 
 for the sake of peace in the house. X Y. They are for the sake 
 of reputation out of the house. XYI. They are for the sake of 
 various favors expected from the quarried partner, or from his or 
 her relations j and thus from the fear of losing such favors. 
 XYII. They are for the sake of having blemishes excused, and 
 thereby ^ of avoiding disgrace. XYIII. They are for the sake of 
 reconciliation. XIX. In case favor does not cease with the wife, 
 when faculty ceases with the man, there may exist a friendship 
 resembling conjugial friendship, when the parties grow old. XX. 
 'There are various hinds of apparent love and friendship between 
 murried partners, one of whom is brought under the yoke, and 
 therefore is subject to the other. XXI. In the world there are 
 infernal marriages hetween persons who interiorly are the most 
 inveterate enemies, and exteriorly are as the closest friends. W© 
 proceed to an explanation of each article. 
 228 
 
AND ITS CHASTE DELIGHTS. 272, 273 
 
 272. I. In the natural world almost all are capable 
 
 OF being joined together as to external, but not as 'K) 
 INTERNAL AFFECTIONS, IF THESE DISAGREE AND ARE APPARENT. 
 
 The reason of this is, because in the world every one is clothed 
 with a material body, and this is overcharged with lusts, which 
 are in it as dregs that fall to the bottom, when the must of the 
 wine is clarified. Such are the constituent substances of which 
 the bodies of men in the world are composed. Hence it is thaf/ 
 the internal affections, which are of the mind, do not appear ; 
 and in many cases, scarce a grain of them transpires ; for the 
 body either absorbs them, and involves them in its dregs, or by 
 simulation which has been learned from infancy conceals them 
 deeply from the sight of others; and by these means the man 
 puts himself into the state of every affection which he observes 
 in another, and allures his affection to himself, and thus they 
 unite. The reason why they unite is, because every affection 
 has its delight, and delights tie minds together. But it would 
 be otherwise if the internal affections, like the external, appeared 
 visibly in the face and gesture, and were, made manifest to the 
 hearing by the tone of the speech ; or if their delights were 
 sensible to the nostrils or smell, as they are in the spiritual world : 
 in such case, if they disagreed so as to be discordant, they would 
 separate minds from each other, and according to the perception 
 of antipathy, the minds would remove to a distance. Froi/i the:;e 
 considerations it is evident, that in the natural world almost all 
 are capable of being joined together as to external, but not as to 
 internal affections, if these disagree and are apparent. 
 
 273. II. In the spiritual world all are conjoined 
 
 ACCORDING TO INTERNAL, BUT NOT ACCORDING TO EXTERNAL 
 AFFECTIONS, UNLESS THESE ACT IN UNITY WITH THE INTERNAI^. 
 
 This is, because in the spiritual world the material body is I'e- 
 jected, which could receive and bring forth the forms of all 
 affections, as we have said just above ; and a man {homo) when 
 stripped of that body is in his internal affections, which his body 
 had before concealed: hence it is, that in the spiritual world 
 similarities and dissimilarities, or sympathies and antipathies, 
 are not only felt, but also appear in the face, the speech, and the 
 gesture ; w^ierefore in that world similitudes are conjoined, and 
 dissimilitudes separated. This is the reason why the universal 
 heaven is arranged by the Lord 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 love of what is evil and 
 false. As angels and spirits, like men in the world, have internal 
 and external affections, and as, in the spiritual world, the internal 
 affections cannot be concealed b}^ the external, they therefore 
 transpire and manifest themselves: hence with angels and spirits 
 both the internal and external affections are reduced to slmilitutK- 
 .uid correspondence ; after which their internal affections a>*e» [>v 
 
 2:iy 
 
273 — 276 OONJDGIAL LOVE 
 
 the external, imaged in their faces, and perceived in the tone of 
 their speech ; they also appear in their behaviour and manners. 
 Angels and spirits have internal and external affections, because 
 they have minds and bodies ; and affections with the thoughts 
 thence derived belong to the mind, and sensations with the plea- 
 sures thence derived to the body. It frequently happens in the 
 world of spirits, that friends meet after death, and recollect their 
 friendships in, the former world, and on such occasions believe 
 that they shall live on terms of friendship as formerly ; but when 
 their consociation, which is only of the external affections, is 
 perceived in heaven, a separation ensues according to their in- 
 ternal ; and in this case some are removed from the place of their 
 meeting into the north, some into the west, and each to such a 
 distance from the other, that they can no longer see or know 
 each other ; for in the places appointed for them to remain at, 
 their faces are changed so as to become the image of their internal 
 affections. From these considerations it is manifest, that in the 
 spiritual world all are conjoined according to internal affections, 
 and not according to external, unless these act in unity with the 
 internal. 
 
 274. III. It is the external affections according to 
 
 WHICH MATRIMONY IS GENERALLY CONTRACTED IN THE WORLD. 
 
 The reason of this is, because the internal affections are seldom 
 consulted ; and even if they are, still their similitude is not seen 
 in the w-oman ; for she, by a peculiar property with which she is 
 gifted from her birth, withdraws the internal affections into the 
 inner recesses of her mind. There are various external affec- 
 tions which induce men to engage in matrimony. The first 
 affection of this age is an increase of property by wealth, as well 
 with a view to becoming rich as for a plentiful supply of the 
 comforts of life ; the second is a thirst after honors, with a view 
 either of being held in high estinjation or of an increase of 
 fortune : besides these, there are various allurements and con- 
 cupiscences which do not afford an opportunity of ascertaining 
 the agreement of the internal affections. From these few con- 
 siderations it is manifest, that matrimony is generally contracted 
 in the world according to external affections. 
 
 275. TV. But in case they are not influenced by 
 
 INTERNAL AFFECTIONS, WHICH CONJOIN MINDS, THE BONDS OF 
 
 MATRIMONY ARE LOOSED IN THE HOUSE. It is Said m the house, 
 because it is done privately between the parties ; as is the case 
 when the first warmth, excited during courtship and breaking 
 out into a flame as the nuptials approach, successively abates 
 from the discordance of the internal affections, and at length 
 passes off into cold. It is well known that in this case the external 
 affections, which had induced and allured the parties to matri 
 mony, disappear, so that they no longer effect conjunction. Tha\ 
 coia arises from various causes, internal, external, and accidental, 
 
AND rrS CHASTE DELIGHTS. 275 — 277 
 
 all which originate in a dissimilitude of internal inclinations, 
 was proved in the foregoing chapter. From these considerations 
 the truth of what was asserted is manifest, that unless the ex- 
 ternal affections are influenced by internal, wJiich conjoin minds, 
 the bonds of matrimony are loosed in the house. 
 
 276. Y. Nevertheless those bonds must continue in 
 
 THE world till THE DECEASE OF ONE OF THE PARTIES. 
 
 This proposition is adduced to the intent that to the eye of 
 reason it may more evidently appear how necessary, useful, and 
 true it is, that where there is not genuine conjugial love, it 
 ought still to be assumed, that it may appear as if there were. 
 The case would be otherwise if the marriage contract was not to 
 continue to the end of life, but might be dissolved at pleasure* 
 as was the case with the Israelitish nation, who claimed to them- 
 selves the liberty of putting away their wives for every cause 
 This is evident from the following passage in Matthew : *' The 
 ^harisees came^ mid said unto Jesus, Is it lawful for a man to 
 jput away his wife for every cause f And when Jesus answered*^ 
 that it is not lawful to put away a wife and to marry anothev 
 except on account of whoredorn, they replied that nevertheleKt 
 Moses commanded to gie a hill of divorce and to put her away / 
 and the disciples said, If the case of a man with his wife he so 
 it is not expedient to marry, ^^ xix. 3 — 10. Since therefore the 
 covenant of marriage is for life, it follows that the appearances 
 of love and friendship between married partners are necessary. 
 That matrimony, when contracted, must continue till the decease 
 of one of the parties, is grounded in the divine law, consequently 
 also in rational law, and thence in civil law : in the divine law, 
 because, as said above, it is not lawful to put away a wife and 
 marry another, except for whoredom ; in rational law, because it 
 is founded upon spiritual, for divine law and rational are one 
 law; from" both these together, or by the latter from the former, 
 it may be abundantly seen what enormities and destructions of 
 societies would result from the dissolving of marriage, or the 
 putting away of wives, at the good pleasure of tlie husbands, 
 before death. Those enormities and destructions of societies 
 may in some measure be seen in the memorable relation 
 respecting the origin of conjugial love, discussed by the spirits 
 assembled from the nine kingdoms, n. 103 — 115; to which there 
 is no need of adding further reasons. But these causes do not 
 operate to prevent the permission of separations grounded in 
 their proper causes, respecting which see above, n. 252 — 254; 
 and also of concubinage, respecting which see the second part 
 of this work. 
 
 277. VI. In case of matrimony in which the internal 
 
 AFFECTIONS DO NOT CONJOIN, THERE ARE EXTERNAL AFFECTIONS 
 WHICH ASSUME A SEMBLANCE OF THE INTERNAL AND TEND TO 
 
 C0NS0(/iATE. By internal affections we mean tiie mutual incli- 
 
 231 
 
277 — 279 coNJUGiAL love 
 
 nations which influence the mind of each of the parties from 
 heaven ; whereas bj external aifections we mean the inch'nations 
 which influence the mind of each of the parties from the world. 
 The latter afi'ections or inclinations indeed equally belono^ to the 
 mind, but thej occupy its inferior regions, whereas tlie former 
 occupy the superior: but since both have their allotted seat in 
 the mind, it may possibly be believed that they are alike and 
 agree ; yet although they are not alike, still they can appear so : 
 in some cases they exist as agreements, and in some as insinuat- 
 ing semblances. There is a certain communion implanted in 
 each of the parties from the earliest time of the marriage-cove- 
 nant, which, notwithstanding their disagreement in minds {ani- 
 m^s) still remains implanted; as a communion of possessions, and 
 in many cases a communion of uses, and of the various necessities 
 of the house, and thence also a communion of thoughts and of 
 certain secrets ; there is also a communion of bed, and of the 
 love of children : not to mention several others, which, as they 
 are inscribed on the conjugial covenant, are also inscribed on 
 their minds. Hence originate especially those external affections 
 which resemble the internal ; whereas those which only counter- 
 feit them are partly from the same origin and partly from 
 another; but on the subject of each more will be said in what 
 follows. 
 
 278. YII. Hence come apparent love, friendship, and 
 FAVOR BETWEEN MARRIED PARTNERS. Apparent lovcs, friend- 
 ships, and favors between married partners, are a consequence 
 of the conjugial covenant being ratified for the term of life, and 
 of the conjugial communion thence inscribed on those whoratify 
 it ; whence spring external affections resembling the internal, as 
 was just now indicated: they are moreover a consequence of 
 their causes, which are usefulness and necessity : from which in 
 part exist conjunctive external aff'ections, or their counterfeit, 
 whereby external love and friendship appear as internal. 
 
 279. YIJI. These appearances are assumed conjugial 
 semblances; and they are commendable, becatjse useful 
 AND NECESSARY. They are called assumed semblances, because 
 they exist with those who disagree in mind, and who from such 
 disagreement are interiorly in cold : in this case, when they still 
 appear to live united, as duty and decency require, their kind 
 olfices to each other may be called assumed conj ugial semblances ; 
 which, as being commendable for the sake of uses, are altogether 
 to be distinguished from hypocritical semblances ; for hereby all 
 those good things are provided for, which are commemorated in 
 order below, from article XI — XX. They are commendable for 
 the sake of necessity, because otherwise those good things would 
 be unattained; and yet the parties are enjoined by a covenant 
 and compact to live together, and hence it behoves each of them 
 to consider it a duty to do so. 
 
 232 
 
AND ITS CHASTE DELIGHTS. 280 282 
 
 280. IX. These assumed conjugial semblances, in the 
 
 CASE OF A SPIRITUAL MAN {homo) CONJOINED TO A NATURAL, 
 ARE FOUNDED IN JUSTICE AND JUDGEMENT. The rcaSOH of tllis 
 
 is, because the spiritual man, in all he does, acts from justice 
 and judgement ; wherefore he does not regard these assumed 
 semblances as alienated from their internal aiFections, but as 
 connected with them ; for he is in earnest, and respects amend- 
 ment as an end ; and if he does not obtain this, he respects 
 accommodation for the sake of domestic order, mutual aid, the 
 care of children, and peace and tranquillity. To these things he 
 is led from a principle of justice ; and from a principle of judge- 
 ment he gives them effect. The reason why a spiritual man so 
 lives with a natural one is, because a spiritual man acts spirit- 
 ually, even with a natural man. 
 
 281. X. For various reasons, these assumed conjugiai^ 
 
 SEMBLANCES WITH NATURAL MEN- ARE FOUNDED IN PRUDENCE. 
 
 In the case of two married partners of whom one is spiritual 
 and the other natural, (by the spiritual we mean the one that 
 loves spiritual things, and thereby is wise from the Lord, and 
 by the natural, the one that loves only natural things, and 
 thereby is wise from himself,) when they are united in marriage, 
 conjugial love with the spiritual partner is heat, and with the 
 natural is cold. It is evident that heat and cold cannot remain 
 together, also that heat cannot inflame him that is in cold, un- 
 less the cold be first dispersed, and that cold cannot flow^ into 
 him that is in heat, unless the heat be first removed : hence it is 
 that inward love cannot exist between married partners, one of 
 whom is spiritual and the other natural ; but that a love resem- 
 bling inward love may exist on the part of the spiritual partner, 
 as was said in the foregoing article ; whereas between two natural 
 married partners no inward love can exist, since each is cold ; 
 and if they have any heat, it is from something unchaste ; never- 
 theless such persons may live together in the same house, with 
 separate minds (animis), and also assume looks of love and friend- 
 ship towards each other, notwithstanding the disagreement of 
 their minds {mentes) : in such case, the external affections, which 
 for the most part relate to wealth and possessions, or to honor 
 and dignities, may as it were be kindled into a flame ; and as 
 such enkindling induces fear for their loss, therefore assumed 
 conjugial semblances are in such cases necessities, which are 
 principally those adduced below in articles XY. — "XYII. The 
 rest of the causes adduced with these may have somewhat in com- 
 mon with those relating to the spiritual man ; concerning which 
 see above, n. 280 ; but only in case the prudence with the natural 
 man is founded in intelligence. 
 
 282. XI. They are for the sake of amendment and 
 AcooMMODA'noN. The reason why assumed conjugial semblances, 
 which are appearances of love and friendship subsisting between 
 
 233 
 
282, 283 con;ugial love. 
 
 married partners who disagree in mind, are for the sake of 
 amendment, is because a spiritual man {homo), connected with 
 a natural one by the matrimonial covenant, intends nothing else 
 but amendment of life; which he effects by judicious and elegant 
 conversation, and by favors which soothe and flatter the temper 
 of the other; but in case these things prove ineffectual, he 
 intends accommodation, for the preservation of order in domestic 
 affairs, for mutual aid, and for the sake of the infants and 
 children, and other similar things ; for, as was shown above, n. 
 280, whatever is said and done by a spiritual man {homo) is 
 founded in justice and judgement. But with married partners, 
 neither of whom is spiritual, but both natural, similar conduct 
 may exist, but for other ends ; if for the sake of amendment 
 and accommodation, the end is, either that the other party may 
 be reduced to a similitude of manners, and be made subordinate 
 to his desires, or that some service may be made subservient to 
 his own, or for the sake of peace within the house, of reputation 
 out of it, vr of favors hoped for by the married partner or his 
 relations ; not to mention other ends : but with some these ends 
 are grounded in the prudence of their reason, wuth some in 
 natural civility, with some in the delights of certain cupidities 
 which have been familiar from the cradle, the loss of which is 
 dreaded ; besides several ends, which render the assumed kind- 
 nesses as of conjugial love more or less counterfeit. There, may 
 also be kindnesses as of conjugial love out of the house, and 
 none within ; those however respect as an end the reputation of 
 both parties ; and if they do not respect this, they are merely 
 deceptive. 
 
 283. XII. They ake for the sake of pkesekving order 
 
 IN DOMESTIC AFFAIRS, AND FOB THE SAKE OF MUTUAL AID. 
 
 Every house in which there are children, their instructors, and 
 other domestics, is a small society resembling a large one. The 
 latter also consists of the former, as a whole consists of its parts, 
 and thereb}^ it exists ; and further, as the security of a large 
 society depends on order, so does the securit}^ of this small society; 
 wherefore as it behoves public magistrates to see and provide that 
 order may exist and be preserved in a compound society, so it 
 concerns married partners in their single society. But there 
 cannot be this order if the husband and wife disagree in their 
 minds {animis)i for thereby mutual counsels and aids are drawn 
 different ways, and are divided like their minds, and thus the 
 form of tlie small society is rent asunder ; wherefore to preserve 
 order, and thereby to take care of themselves and ax the same 
 time of the house, or of the house and at the same time of 
 themselves, lest they should come to hurt and fall to ruin, ne- 
 cessity requires that the master and mistress agree, and act in 
 unity ; and if, from the diff'erence of their minds {mentium\ 
 this cannot be done so well as it might, both duty and propriety 
 231 
 
AND ITS CHASTE DELIGHTS. 283 — 285 
 
 require that it be done by representative conjugial friendship. 
 That hereby concord is established in houses for the sake of 
 necessity and consequent utility, is well known. 
 
 284. XIII. They ake fok the sake of unanimity in 
 
 THE care of infants AND THE EDUCATION OF CHILDREN. 
 
 It is very well known that assumed conjugial semblances, which 
 are appearances of love and friendship resembling such as are 
 truly conjugial, exist with married partners for the sake of infants 
 and children. The common love of the latter causes each married 
 partner to regard the other with kindness and favor. The love 
 of infants and children with the mother and the father unite as 
 the heart and lungs in the breast. The love of them with the 
 mother is as the heart, and the love towards them with the 
 father is as the lungs. The reason of this comparison is, because 
 the heart corresponds to love, and the lungs to the understand- 
 ing ; and love grounded in the will belongs to the mother, and 
 love grounded in the understanding to the father. With spiritual 
 men {homines) there is conjugial conjunction by means of that 
 love grounded in justice and judgement; in justice, because the 
 mother had carried them in her womb, had brought tliem forth 
 with pain, and afterwards with unwearied care suckles, nourishes, 
 washes, dresses, and educates them, [and in judgement, because 
 the father provides for their instruction in knowledge, intelli- 
 gence, and wisdom.]* 
 
 285. XIY. They are for the sake of peace in the 
 HOUSE. Assumed conjugial semblances, or external friendships 
 for the sake of domestic peace and tranquillity, relate principally 
 to the men, who, from their natural characteristic, act from the 
 understanding in whatever they do ; and the understanding, 
 being exercised in thought, is engaged in a variety of objects 
 which disquiet, disturb, and distract the mind; wherefore if 
 there were not tranquillity at home, it would come to pass that 
 the vital spirits of the parties would grow faint, and their interior 
 life would as it were expire, and thereby the health of both mind 
 and body would be destroyed. The dreadful apprehension of 
 these and several other dangers would possess the minds of the 
 men, unless they had an asylum with their wives at home for 
 appeasing the disturbances arising in their understandings. More- 
 over peace and tranquillity give serenity to their minds, and 
 dispose them to receive agreeably the kind attentions of their 
 wives, who spare no pains to disperse the mental clouds which 
 they are very quick-sighted to observe in their husbands : more- 
 over, the same peace and tranquillity make the presence of their 
 wives agreeable. Hence it is evident, that an assumed semblance 
 of love, as if it was truly conjugial, for the sake of peace and 
 
 * This passage within the brackets is inserted to supply what evidently appears to be an omia 
 «ion in the original. 
 
 235 
 
285 — 288 coNJUGiAL love 
 
 tranquillity at home, is both necessary and useful. It, is further 
 to be observed, that with the wives such semblances are not 
 assumed as with the men ; but if thej appear to resemble them, 
 they are the effect of real love, because wives are born loves of 
 the understanding of the men ; wherefore they accept kindly 
 the favors of their husbands, and if they do not confess it with 
 their lips, still they acknowledge it in heart. 
 
 286. XY. They are for the sake of reputation out 
 OF THE HOUSE. The fortuucs of men in general depend on their 
 reputation for justice, sincerity, and uprightness; and this repu- 
 tation also depends on the wife, who is acquainted with the most 
 familiar circumstances of her husband's life ; therefore if the 
 disagreements of their minds should break out into open enmity, 
 quarrels, and threats of hatred, and these should be noised 
 abroad by the wife and her friends, and by the domestics, they 
 would easily be turned into tales of scandal, which would bring 
 disgrace and infamy upon the husband's name. To avoid such 
 mischiefs, he has no other alternative than either to counterfeit 
 affection for his wife, or that they be separated as to house. 
 
 287. XYI. They are for the sake of various favors 
 
 EXPECTED FROM THE MARRIED PARTNER, OR FROM HIS OR HER 
 RELATIONS, AND THUS FROM THE FEAR OF LOSING SUCH FAVORS. 
 
 This is the case more especially in marriages where the rank and 
 condition of the parties are dissimilar, concerning which, see 
 above, n. 250 ; as when a man marries a wealthy wife who stores 
 up her money in purses, or her treasures in coffers ; and the 
 more so if she boldly insists that the husband is bound to support 
 the house out of his own estate and income : that hence come 
 forced likenesses of conjugial love, is generally known. The 
 case is similar where a man marries a wife, whose parents, rela- 
 tions, and friends, are in offices of dignity, in lucrative business, 
 and in employments with large salaries, who have it in their 
 power to better her condition : that this also is a ground of 
 counterfeit love, as if it were conjugial, is generally known. 
 It is evident that in both cases it is the fear of the loss of the 
 above favors that is operative. 
 
 288. XYII. They are for the sake of having blemishes 
 
 EXCUSED, AND THEREBY OF AVOIDING DISGRACE. There are 
 
 several blemishes for which conjugial partners fear disgrace, some 
 criminal, some not. There are blemishes of the mind and of 
 the body slighter than those mentioned in the foregoing chapter 
 n. 252 and 253, which are causes of separation ; wherefore those 
 blemishes are here meant, w^iich, to avoid disgrace, are buried 
 in silence by the other married partner. Besides these, in some 
 cases there are contingent crimes, which, if made public, are 
 subject to heavy penalties; not to'mention a deficiency of that 
 ability which the men usually boast of. That excuses of such 
 blemishes, in order to avoid disgrace, are the causes of counter- 
 236 
 
AND ITS CHASTE DELIGHTS. 288 — 291 
 
 feit love and friendship with a married partner, is too evident to 
 need further confirmation. 
 
 289. XVIII. They are for the sake of reconciliation. 
 That between married partners who have mental disagreements 
 from various causes, there subsist alternate distrust and confi- 
 dence, alienation and conjunction, yea, dispute and compromise, 
 thus reconciliation ; and also that apparent friendships promote 
 reconciliation, is well known in the world. There are also 
 reconciliations which take place after partings, which are liut 
 so alternate and transitory. 
 
 290. XIX. In case favor does not cease with the 
 
 WIFE, WHEN FACULTY CEASES WITH THE MAN, THERE MAY EXIST 
 A FRIENDSHIP RESEMBLING CONJUGIAL FRIENDSHIP WHEN THE 
 
 PARTIES GROW OLD. The primary cause of the separation of 
 minds {animorum) between married partners is a falling off ol 
 favor on the wife's part in consequence of the cessation of ability 
 on the husband's part, and thence a falling off of love ; for just 
 as heats communicate with each other, so also do colds. That 
 from a falling off of love on the part of each, there ensues a 
 cessation of friendship, and also of favor, if not prevented bf 
 the fear of domestic ruin, is evident both from reason and expu- 
 rience. In case therefore the man tacitly imputes the causes to 
 himself, and still the wife perseveres in chaste favor towards him, 
 there may thence result a friendship, which, since it subsists 
 between married partners, appears to resemble conjugial lovo. 
 That a friendship resembling the friendship of that love, ma.y 
 subsist between married partners, when old, experience testifies 
 from the tranquillity, security, loveliness, and abundant courtesy 
 with which they live, communicate, and associate together. 
 
 291. XX. There are various kinds of apparent j.ovb 
 
 AND FRIENDSHIP BETWEEN MA.RRIED PARTNERS, ONE OF WHOM 
 is brought under the yoke, and THEREFORE IS SUBJECT TO 
 
 THE OTHER. It is HO sccrct in the world at this day, that as 
 the first fervor of marriage begins to abate, there arises a rival- 
 ship between the parties respecting right and power; respecting 
 right, in that according to the statutes of the covenant entered 
 into, these is an equality, and each has dignity in the offices of 
 his or her function ; and respecting power, in that it is insisted 
 on by the men, that in all things relating to the house, supe- 
 riority belongs to them, because they are men, and inferiority 
 to the women because they are women. Such rivalships, at this 
 day familiar, arise from no other source than a want of conscience 
 respecting love truly conjugial, and of sensible perception 
 respecting the blessedness of that love; in consequence of 
 which want, lust takes the place of that love, and counterfeits 
 it ; and, on the removal of genuine love, there flows from this 
 lust a grasping for power, in which some are influenced by the 
 delight of the love of domineering, which in some is implanted 
 
 237 
 
291, 292 CONJUGIAL LOVE 
 
 by artful women before marriage, and which to some is nnknown. 
 Where such grasping prevails with the men, and the various 
 turns of rivalship terminate m the establishment of their sway, 
 they reduce their wives either to become their rightful property, 
 or to comply with their arbitrary will, or into a state of slaverj^, 
 every one according to the degree and qualified state of that 
 grasping implanted and concealed in himself; but where such 
 grasping prevails with the wives, and the various tui*ns of rival- 
 ship terminate in establishing their sway, they reduce their 
 husbands either into a state of equality of right with themselves, 
 or of compliance with their arbitrary will, or into a state of 
 slavery: but as when the wives have obtained the sceptre of 
 sway, there remains with them a desire which is a counterfeit ot 
 conjngial love, and is restrained both by law and b}^ the fear ot 
 legitimateseparation,incase they extend their power beyond the 
 rule of right into what is contrary thereto, therefore they lead a 
 life in consociation with their husbands. But what is the nature 
 and quality of the love and friendship between a ruling wife and 
 a serving husband, and also between a ruling husband and a 
 serving wife, cannot be briefly described ; indeed, if their dif- 
 ferences were to be specifically pointed out and enumerated, it 
 would occupy several pages ; for they are various and diverse-^ 
 various according to the nature of the grasping for power pre* 
 valent with the men, and in like manner with the wives ; and 
 diverse in regard to the differences subsisting in the men and the 
 Women ; for such men have no friendship of love but what is 
 infatuated, and such wives are in the friendship of spurious love 
 grounded in lust. But by what arts wives procure to themselves 
 power over the men, will be shewn in the following article. 
 292. XXI. In the world there are infernal marriages 
 
 BETWEEN PERSONS WHO INTERIORLY ARE THE MOST INVETERATE 
 ENEMIES, AND EXTERIORLY ARE AS THE CLOSEST FRIENDS. I 
 
 am indeed forbidden by the wives of this sort, in the spiritual 
 world, to present such marriages to public view ; for they are 
 afraid lest their art of obtaining power over the men should at 
 the same time be divulged, which yet they are exceedingly 
 desirous to have concealed : but as I am urged by the men in 
 that world to expose the causes of the intestine hatred and as it 
 Were fury excited in their hearts against their wives, in conse- 
 quence of their clandestine arts, I shall be content with adducing 
 the following particulars. The men said, that unwittingly they 
 contracted a terrible dread of their wives, in consequence of 
 which they were constrained to obey their decisions in the most 
 abject manner, and be at their beck more than the vilest servants, 
 so that they lost all life and spirit ; and that this was the case 
 not only with those who were in inferior stations of life, but 
 also with those who were advanced in high dignities, yea with 
 brave and famous generals : they also said, that after they had 
 238 
 
AND ITS CHASTE DELIGHTS. 292 
 
 contracted this dread, they could not help on every occasion 
 expressing themselves to their wives in a friendly manner, and 
 doing what was agreeable to their humors, although they cher- 
 ished in their hearts a deadly hatred against them ; and furthor^ 
 that their wives still behaved courteously to them both in word 
 and deed, and complaisantly attended to some of their requests. 
 !Now as the men themselves greatly wondered, whence such an 
 antipathy could arise in their internals, and such an apparent 
 svmpathy in their externals, they examined into the causes 
 tliereof from some women who were acquainted with the above 
 secret art. From this source of information they learned, that 
 women (mulieres) are skilled in a knowledge v/hich they conceal 
 deeply in their own minds, whereby, if they be so disposed, they 
 can subject the men to the yoke of their authority ; and that 
 this is effected in the case of ignorant wives, sometimes by 
 alternate quarrel and kindness, sometimes by harsh and unplea- 
 sant looks, and sometimes by other means ; but in the case of 
 j'olite wives, by urgent and persevering petitions, and by obsti- 
 nate resistance to their husbands in case they suffer hardships 
 f;om them, insisting on their right of equality by law, in conse- 
 quence of which they are firm and resolute in their purpose ; yea, 
 insisting that if they should be turned out of the house, they 
 "Would return at their pleasure, and would be urgent as before ; 
 for they know that the men by their nature cannot resist the 
 positive tempers of their wives but that after compliance they 
 submit themselves to their disposal ; and that in this case the 
 wives make a show of all kinds of civility and tenderness to their 
 husbands subjected to their sway. The genuine cause of the 
 dominion which the wives obtain by this cunning is, that the 
 man acts from the understanding and the woman from the will, 
 and that the will can persist, but not so the understanding. I 
 have been told, that the worst of this sort of women, who are 
 altogether a prey to the desire of dominion, can remain firm in 
 their positive humors even to the last struggle for lite. I have 
 also heard the excuses pleaded by such women {^mvUeres) for 
 entering upon the exercise of this art; in which they urged that 
 they would not have done so unless they had foreseen supreme 
 contempt and future rejection, and consequent ruin on their 
 part, if they should be subdued by their husbands : and that thus 
 they had taken up these their arms from necessity. To this 
 excuse they add tnis admonition for the men ; to leave their 
 wives their own rights, and while they are in alternations of cold, 
 not to consider them as beneath their maid-servants : they said 
 also that several of their sex, from their natural timidity, are 
 not in a state of exercising the above art ; but I added, from 
 their natural modesty. From the above considerations it may 
 now be known what is meant by infernal marriages in the world 
 
 2,39 
 
293 — 292 coNJUGiAL love 
 
 between persons who interiorly are the most inveterate enemies, 
 
 and exteriorly are like the most attached friends. 
 
 ****** 
 
 293. To the above I will add two memorable relations. 
 First. Some time ago as I was looking through a window to 
 the east, I saw seven women sitting in a garden of roses at a cer- 
 tain fountain, and drinking tlie water. I strained my eye-sight 
 greatly to see what they were doing, and this effort of mine 
 affected them ; wherefore one of them beckoned me, and I im- 
 mediately quitted the house and came to them. When I joined 
 them, I courteously inquired whence they were. They said, 
 " We are wives, and are here conversing respecting the delights 
 of conjugial love, and from much consideration we conclude, that 
 they are also the delights of wisdom." This answer so delighted 
 my mind {animum), that I seemed to be in the spirit, and thence 
 in perception more interior and more enlightened than on any 
 former occasion ; wherefore I said to them, "Give me leave to 
 propose a few questions respecting those satisfactions." On their 
 consenting, I asked, " How do you wives know that the delightrj 
 of conjugial love are the same as the delights of wisdom?" 
 They replied, " We know it from tlie correspondence of our hus- 
 bands' wisdom with our own delights of conjugial love ; for the de- 
 lights of this love with ourselves are exalted and diminished and 
 altogether qualified, according to the wisdom of our husbands." 
 On hearing this, I said, " I know that you are affected by the agree- 
 able conversation of your husbands and their cheerfulness of 
 mind, and that you derive thence a bosom delight ; but I am 
 surprised to hear you say, that their wisdom produces this effect ; 
 but tell me what is wisdom, and what wisdom [produces this 
 effect]?" To this the wives indignantly replied, " Do you suppose 
 that we do not know what wisdom is, and what wisdom [pro- 
 duces that effect], when yet we are continually reflecting upon it 
 as in our husbands, and learn it daily from their mouths ? For 
 we wives think of the state of our husbands from morning to 
 evening ; there is scarcely an hour in the day, in which our 
 intuitive thought is altogether withdrawn from them, or is absent ; 
 on the other hand, our husbands think very little in the day 
 respecting our state ; hence we know what wisdom of theirs it is 
 that gives us delight. Our husbands call that wisdom spiritual 
 rational, and spiritual moral. Spiritual rational wisdom, they 
 say, is of the understanding and knowledges, and spiritual moral 
 wisdom of the will and life ; but these they join together and 
 make a one, and insist that the satisfactions of this wisdom are 
 transferred from their minds into the delights in our bosoms, and 
 from our bosoms into theirs, and thus return to wisdom their 
 origin." I then asked, " Do you know anything more respect- 
 ing the wisdom of your husbands which gives you delight?'* 
 240 
 
AND ITS CHASTE DELIGHTS. 293 
 
 They said, "We do, There is spiritual wisdom, and thence 
 rational and moral wisdom. Spiritual wisdom is to acknowledge 
 the Lord the Saviour as the God of heaven and earth, and from 
 Him to procure the truths of the church, which is effected by 
 means of the Word and of preachings derived therefrom, whence 
 comes spiritual rationality ; and from Him to live according to 
 those truths, whence comes spiritual morality. These two our 
 husbands call the wisdom which in general operates to produce 
 love truly conjugial. We have heard from them also that the 
 reason of tliis is, because, by means of that wisdom, the inte- 
 riors of their minds and thence of their bodies are opened, whence 
 there exists a free passage from first principles even to last for 
 the stream of love ; on the flow, sufficiency, and virtue of which 
 conjugial love depends and lives. The spiritual rational and 
 moral wisdom of our husbands, specifically in regard to marriage, 
 has for its end and object to love the wife alone, and to put away 
 all concupiscence for other women ; and so far as this is effected, 
 80 far that love is exalted as to degree, and perfected as to 
 quality ; and also so far we feel more distinctly and exquisitely 
 tlie delights in ourselves corresponding to the delights of the 
 affections and the satisfactions of the thoughts of our husbands." 
 I inquired afterwards, whether they knew how communication is 
 eff'ected. They said, "In all conjunction by love there must be 
 action, reception, and reaction. The delicious state of our love 
 is acting or action, the state of the wisdom of our husbands is 
 recipient or reception, and also is reacting or reaction according 
 to perception ; and this reaction we perceive with delights in the 
 breast according to the statecontinually expanded and prepared 
 to receive those things which in any manner agree with the 
 virtue belonging to our husbands, thus also with the extreme 
 state of love belonging to ourselves, and which thence proceed." 
 They said further, "lake heed lest by the delights which we 
 have mentioned, you understand the ultimated delights of that 
 love : of these we never speak, but of our bf>soin delights, which 
 always correspond with the state of the wisdom of our husbands." 
 After this there appeared at a distance as it were a dove flying 
 with the leaf of a tree in its mouth: but as it approachea, 
 instead of a dove I saw it was a little boy with a paper in his 
 hand : on coming to us he held it out to me, and said, " Read 
 it before these Maidens of the fountain." I then read as follows. 
 "Tell the inhabitants of your earth, that there is a love truly 
 conjugial having myriads of delights, scarce any of which ar*» 
 as yet known to the world ; but they will be known, when the 
 church betroths herself to her Lord, and is married." I theu 
 asked, " Why did the little boy call you Maidens of the fountain t ' 
 Tiiey replied, " We are called maidens when we sit at this foun- 
 tain ; because we are affections of the truths of the wisdom o< 
 our husbands, and the affection of truth is called a maiden ; a 
 
 241 
 
ir95', 294 CONJUGIAl lOVE 
 
 fountain also signifies the true of wisdom, and the bed of roses, 
 on which we sit, the delights thereof." Then one of the seven 
 wove a garland of roses, and sprinkled it with water of the 
 fountain, and placed it on the boy's cap round his little head, 
 and said, "Receive the delights of intelligence; know that a 
 cap signifies intelligence ; and a garland from this rose-bed de- 
 lights/' The boy thus decorated then departed, and again 
 appeared a distance like a flying dove, but now with a coronet 
 on his head. 
 
 294. The second memorable relation. After some days 
 I again saw the seven wives in a garden of roses, but not in the 
 same as before. Its magnificence was such as I had never before 
 seen : it was round, and the roses in it formed as it were a rair 
 bow. The roses or flowers of a purple color formed its outer- 
 most circle, others of a yellow golden color formed the next 
 interior circle, within this were others of a bright blue, and the 
 inmost of a shining green ; and within this rainbow rose-bed was 
 a small lake of limpid water. These seven wives, who were 
 called the Maidens of the fountain, as they were sitting there 
 geeing me again at the window, called me to them ; and when 
 J. was come they said, " Did you ever see anything more beau- 
 tiful upon the earth ?" I replied, " Never." They then said, 
 *' Such scenery is created instantaneously by the Lord, and re- 
 presents something new on the earth ; for every thing created by 
 the Lord is representative : but what is this 2 tell, if you can : 
 we say it is the delights of conjugial love." On hearing this, I 
 said, " What I the delights of conjugial love, respecting which 
 you before conversed with so much wisdom and eloquence ! 
 After I had left you, I related your conversation to some wives 
 in our country, and said, ' I now know from instruction that you 
 have bosom delights arising from your conjugial love, which you 
 can communicate to your husbands according to their wisdom, 
 and that on this account you look at your husbands with the eyes 
 of your spirit from morning to evening, and study to bend and 
 draw their minds {animos) to become wise, to the end that you 
 may secure those delights.' I mentioned also that by wisdom 
 you understand spiritual rational and moral wisdom, and in re- 
 gard to marriage, the wisdom to love the wife alone, and to put 
 away all concupiscence for other women : but to these things the 
 wives of our country answered with laughter, saying, " What is 
 all tliis but mere idle talk? We do not know what conjugial 
 love is. If our husbands possess any portion of it, still we do 
 not ; whence then come its delights to us ? yea, in regard to 
 what you call ultimate delights, we at times refuse them with 
 vioience, for they are unpleasant to us, almost like violations : 
 and you will see, if you attend to it, no sign of such love in our 
 faces: wherefore you are trifling or jesting, if you also assert, 
 with those seven wives, that we think of our husbands from 
 242 
 
Am> ITS CHASTE DELIGHTS. ^^4 
 
 morning to evening, and continually attend to their will and 
 pleasure in order to catch from them such delights.' I have re- 
 tained thus n uch of what they said, that I might relate it to you ; 
 since it is repugnant, and also in manifest contradiction, to what 
 I heard from you near the fountain, and which 1 so greedily 
 imbibed and believed." To this the wives sitting in the rose 
 garden replied, " Friend, you know not the wisdom and prudence 
 of wives ; for they totally hide it from the men, and for no other 
 end than that they may be loved : for every man who is not spi- 
 ritually but only naturally rational and moral, is cold towards 
 his wife; and the cold lies concealed in his inmost principles. 
 This is exquisitely and acutely observed by a wise and prudent 
 wife ; who so far conceals her conjugial love, and withdraws it 
 into her bosom, and there hides it so deeply that it does not at 
 all appear in her face, in the tone of her voice, or in her be- 
 behaviour. The reason of this is, because so far as it appears, so 
 far the conjugial cold of the man diffuses itself from the inmost 
 principles of his mind, where it resides, into its ultimates, and 
 occasions in the body a total coldness, and a consequent endea- 
 vour to separate from bed and chamber." I then asked, "Whence 
 arises that which you call conjugial cold ?" They replied, " From 
 the insanity of the men in regard to spiritual things ; and every 
 one who is insane in regard to spiritual things, in his inmost 
 principles is cold towards his wife, and warm towards harlots ; 
 and since conjugial love and adulterous love are opposite to each 
 other; it follows that conjugial love becomes cold when illicit love 
 is warm ; and when cold prevails with the man, he cannot endure 
 any sense of love, and thus not any allusion thereto, from his 
 wife ; thei"efore the wife so wisely and prudently conceals that 
 love ; and so far as she conceals it by denying and refusing it, so 
 far the man is cherished and recruited by the influent meretricious 
 sphere. Hence it is, that the wife of such a man has no bosom 
 delights such as we have, but only pleasures, which, on the part 
 of the man, ought to be called the pleasures of insanity, be- 
 cause they are the pleasures of illicit love. Every chaste wife 
 loves her husband, even if he be unchaste ; but since wisdom is 
 alone recipient of that love, therefore she exerts all her endea- 
 vours to turn his insanity into wisdom, that is, to prevent his 
 lusting after other women besides herself. This she does by a 
 thousand methods, being particularly cautious lest any of them 
 should be discovered by the man ; for she is well aware that love 
 cannot be forced, but that it is insinuated in freedom ; wherefoie 
 it is given to women to know from the sight, the hearing, and 
 the touch, every state of the mind of their husbands ; but on 
 the other hand it is not given to the men to know any state of 
 the mind of their wives. A chaste wife can look at her husband 
 with an austere countenance, accost him with a harsh voice, and 
 also be angry and quarrel, and yet in her heart cherish a sou and 
 
 2i3 
 
^4, 295 CONJUGIAL Lom 
 
 tender love towards him ; but sucli anger and dissimnlation have 
 for their end wisdom, and thereby the reception of love with the 
 husband : as is manifest from the consideration, that she can be 
 reconciled in an instant. Besides, wives use such means of con- 
 cealing the love implanted in their inmost heart, with a view to 
 prevent conjugial cold bursting forth with the man, and extin- 
 guishing the tire of his adulterous heat, and thus converting him 
 from green wood into a dry stick." When the seven wives had 
 expressed these and many more similar sentiments, their husbands 
 came with clusters of grapes in their hands, some of which were 
 of a delicate, and some of a disagreeable flavor ; upon which 
 the wives said, "Why have you also brought bad or wild grapes?" 
 The husbands replied, " Because we perceived in our souls, with 
 which yours are united, that you were conversing with that man 
 respecting love truly conjngial, that its delights are the delights 
 of wisdom, and also respecting adulterous love, that its delights are 
 the pleasures of insanity. The latter are the disagreable or wild 
 grapes; the former are those of delicate flavor." They confirmed 
 what their wives had said, and added that, *' in externals, the 
 pleasures of insanity appear like the delights of wisdom, but not 
 so in internals ; just like the good and bad grapes which we have 
 brought ; for both the chaste and the unchaste have similar wis- 
 dom in externals, but altogether dissimilar in internals." After 
 this the little boy came again with a piece of paper in his hand, 
 and held it out to me, saying, " Kead this ;" and I read as 
 follows: "Know that the delights of conjugial lov^e ascend to 
 the highest heaven, and both in the way thither and also there, 
 unite with the delights of all heavenly loves, and thereby enter 
 into their happiness, which endures for ever ; because the delights 
 of that love are also the delights of wisdom : and know also, 
 that the pleasures of illicit love descend even to the lowest hell, 
 and, both in the way thither and also there, unite with the 
 •pleasures of all infernal loves, and thereby enter into their un- 
 happiness, which consists in the wretchedness of all heart-delights ; 
 because the pleasures of that love are the pleasures of in.sanity." 
 After this the husbands departed with their wives, and accom- 
 panied the little boy as far as to the way of his ascent into hea- 
 ven ; and they knew that the society from which he was sent was 
 a society of the new heaven, with which the new church in the 
 world will be conjoined. 
 
 ON BETROTHINGS AND NUPTIALS. 
 
 295. THE subject of betrothings and nuptials, and also of 
 the rites and ceremonies attending them, is here treatcd of prin- 
 cipally from the reason of the understanding; for the object ox 
 
 24:4: 
 
AND ITS CHASTE DELIGHTS. 295 
 
 this book is that the reader may see truths ration alh^, and thereby 
 give his consent, for thus his spirit is convinced ; and tliose 
 things in which the spirit is convinced, obtain a phice above 
 those which, without consulting reason, enter from authority 
 and the faith of authority ; for the latter enter the head no 
 fiii-ther than into the memory, and there mix themselves with 
 fallacies and falses ; thus they are beneath the rational things of 
 the understanding. From these any one may seem to converse 
 rationally, but he will converse preposterously ; for in such case 
 he thinks as a crab walks, the sight following the tail : it is 
 otherwise if he thinks from the understanding; for then the 
 rational sight selects from the memory whatever is suitable, 
 whereby it confirms truth viewed in itself. This is the reason 
 why in this chapter several particulars are adduced which are 
 established customs, as that the right of choice belongs to the 
 men, that parents ought to be consulted, that pledges are to be 
 given, that the conjugial covenant is to be settled previous to 
 the nuptials, that it ought to be performed by a priest, also that 
 the nuptials ought to be celebrated ; besides several otlier par- 
 ticulars, which are here mentioned in order that every one may 
 rationally see that such things are assigned to conjugial love, as 
 requisite to promote and complete it. The articles into which 
 this section is divided are the following ; I. The right of choice 
 helongs to the man^ and not to the woman. II. The man ought 
 to court and intreat the woman resjpecting marriage with him^ 
 and not the woman the man. III. The woman ought to consult 
 her jparents^ or those who are in the place of parents^ and then 
 deliberate with herself.^ hefore she consents. I V . After a declaror 
 tion of consent., pledges are to he given. Y. Consent is to he 
 secure and established hy solemn hetrothing. YI. By hetrotldng., 
 each jparty is prepared for conjugial love. YII. By hetrothing, 
 the mind of the one is united to the mind of the oth^r^ so as to 
 effect a marriage of the spirit previous to a marriage of thehody . 
 VIII. This is the case withthose who thinh chastely of marriages: 
 hut it is otherwise with those who think unchastely qfthem. IX. 
 Within the time of hetrothing ^ it is not allowahle to he connected 
 corporeally. X. When the time of hetrothing is completed^ the 
 nuptials ought to take place. XI. Previous to the celebration o;f 
 the nuptials^ the conjugial covenant is to he ratified in the presence 
 of witnesses. XII. The marriage is to he consecrated hy a priest. 
 XIII. The nuptials are to he celehruted with festivity. XIY. 
 After the nuptials^ the marriage of the spirit is made also the 
 marriage of the hody^ and thereby a full marriage. X Y. Such 
 is the order of conjugial love with its anodes from its first heat to 
 its first torch. XTYI. Conjugial love precipitated without order 
 and the modes thereof., burns up the marrows and is consumed. 
 XYII. The states of the minds of each of the parties jyroceeding 
 in successive order ^ flow into the state of marriage / neverthelt^^ 
 
 215 
 
205 297 CONJUGIAL LOVE 
 
 in one r?ianner wM the spiritual and in another with the natural. 
 XYIII. There are suooessive and simultaneous orders^ and the 
 latter is from the former and according to it. We proceed to an 
 explanation of each article. 
 
 296. The eight of choice belongs to the man, and 
 NOT TO THE WOMAN. Tliis is bccausc the man is born to be 
 understanding, but the woman to be love ; also because with the 
 men there generally prevails a love of the sex, but with the 
 women a love of one of the sex; and likewise because it is not 
 unbecoming for men to speak openly about love, as it is for 
 women ; nevertheless women have the right of selecting one of 
 their suitors. In regard to the first reason, that the right of 
 choice belongs to the men, because they are born to understand- 
 ing, it is grounded in the consideration that the understanding 
 can examine agreements and disagreements, and distinguish 
 them, and from judgement choose that which is suitable : it is 
 otherwise with the womeu, because they are born to love, and 
 therefore have no such discrimination ; and consequently their 
 determinations to marriage would proceed only from the inclina- 
 tions of their love ; if they have the skill of distinguishing 
 between men and men, still their love is influenced by appear- 
 ances. ^ In regard to the other reason, that the right of choice 
 belongs to the men, and not to the women, because with men 
 there generally prevails a love of the sex, and with women a love 
 of one of the sex, it is grounded in the consideration, that 
 those in whom a love of the sex prevails, can freely look around 
 and also determine : it is otherwise with women, in whom is 
 implanted a love for one of the sex. If you wish for a proof of 
 tins, ask, if you please, the men you meet, what their sentiments 
 are respecting monogamical and polygamical unions ; and you 
 will seldom meet one who will not reply in favor of the poly- 
 gamical ; and this also is a love of the sex : but ask the women 
 their sentiments on the subject, and almost all, except the vilest 
 of the sex, will reject polygamical unions ; from which considera- 
 tion it follows, that with the women there prevails a love of one 
 of the sex, thus conjugial love. In regard to the third reason, 
 tbat it is not unbecoming for men to speak openly about love, 
 whereas it is for women, it is self-evident ; hence also it follows, 
 that declaration belongs to the men, and therefore so does choice. 
 That women have the right of selecting in regard to their suitors, 
 is well known ; but this species of selection is confined and 
 limited, whereas that of the men is extended and unlimited. 
 
 297. II. The man ought to court and intreat the 
 
 WOMAN RESPECTING MARRIAGE WITH HIM, AND NOT THE WOMAN 
 
 the MAN. This naturally follows the right of choice ; and 
 besides, to court and intreat women respecting marriage is in 
 itself honorable and becoming for men, but not for women, 11 
 women were to court and entreat the men, they would not only 
 246 
 
AND ITS CHASTE DELIGHTS. 29 T — 2951 
 
 be blamed, but, after intreaty, they would be reputed as vile, or 
 after marriage as libidinous, with whom there would be no asso- 
 ciation but what was cold and fastidious; wherefore marriages 
 would thereby be converted into tragic scenes. Wives also take 
 it as a compliment to have it said of them, that being conquered 
 as it were, they yielded to the pressing intreaties of the men. 
 Who does not foresee, that if the women courted the men, they 
 would seldom be accepted ? They would either be indignantly 
 rejected, or be enticed to lasciviousness, and also would dishonor 
 their modesty. Moreover, as was shewn above, the men have 
 not any innate love of the sex ; and without love there is no 
 interior pleasantness of life: wherefore to exalt their life by that 
 love, it is incumbent on the men to compliment the women ; 
 courting and intreatingthem with civility, courtesy, and humility, 
 respecting this sweet addition to their life. The superior come- 
 liness of the female countenance, person, and manners, above 
 that of the men, adds itself as a proper object of desire. 
 
 298. III. The woman ought to consult her paieents, 
 OR those who are in the place of parents, and then 
 
 DELIBERATE WITH HERSELF, BEFORE SHE CONSENTS, The rCaSOn 
 
 why parents are to be consulted is, because they deliberate from 
 judgement, knowledge, and love ; from judgeme7it,heca.nsG they 
 are in an advanced age, which excels in judgement, and discerns 
 what is suitable and unsuitable: from knowledge, in respect to 
 both the suitor and their daughter; in respect to the suitor they 
 
 Erocure information, and in respect to their daughter they already 
 now ; wherefore they conclude respecting both with united dis- 
 cernment : from love, because to consult the good of thei/ 
 daughter, and to provide for her establishment, is also to consult 
 and provide for their own and for themselves. 
 
 299. The case would be altogether different, if the daughter 
 consents of herself to her urgent suitor, without consulting her 
 parents, or those who are in their place; for she cannot frowj 
 judgement, knowledge, and love, make a right estimate of the 
 matter which so deeply concerns her future welfare : she cannot 
 fvom judgement, because she is as yet in ignorance as to conjugial 
 life, and not in a state of comparing reasons, and discovering 
 the morals of men from their particular tempers; nor from 
 knowledge, because she knows few things beyond the domestic 
 concerns of her parents and of some of her companions ; and is 
 unqualified to examine into such things as relate to the family 
 and property of her suitor : nor i'romlove, because with daughtei*8 
 in their first marriageable age, and also afterwards, this is led by 
 the concupiscences originating in the senses, and not as yet by 
 the desires originating in a refined mind. The daughter ought 
 nevertheless to deliberate on the mailer with herself, before she 
 consents, lest she should be led against her will to form a con- 
 
 247 
 
299 — 301 CONJUGIAI tX)fE 
 
 nection with a man whom she does not love; for by so doing, 
 consent on her part would be wanting ; and yet it is consent that 
 constitutes marriage, and initiates the spirit into conjngial love; 
 and consent against the will, or extorted, does not initiate the 
 spirit, although it may the body ; and thus it converts chastity, 
 which resides in the spirit, into lust ; whereby conjugial love in 
 its first warmth is vitiated. 
 
 300. ly. After a declakatIon of consent, pledges are 
 TO BE given. By pledges we mean presents, which, after con- 
 sent, are confirmations, testifications, first favors, and gladnesses. 
 Tliose presents are crmfirmations^ because they are certificates of 
 consent on each side ; wherefore, when two parties consent to 
 anything, it is customary to say, " Give me a token ;" and of 
 two, who have entered into a marriage-engagement, and have 
 secured it by presents, that they are pledged, thus confirmed. 
 They are testificatiaas^ because those pledges are continual visible 
 witnesses of mutual love ; hence also they are memorials thereof; 
 especially if they be rings, perfume-bottles or boxes, and ribbons, 
 which are worn in sight. In such things there is a sort of 
 representative image of the minds {aniiaoruyn) of the bridegroom 
 and the bride. Those pledges slyq firtitfavoi's^ because conjugial 
 love engages for itself everlasting favor ; whereof those gifts are 
 the first fruits. That they are the gladnesses of love, is well 
 known, for the mind is exhilarated at the sight of them; and 
 because love is in them, those favors are dearer and more precious 
 than any other gifts, it being as if their hearts were in them. 
 As those pledges are securities of conjugial love, therefore pre- 
 sents after consent were in use with the ancients ; and after 
 accepting such presents the parties were declared to be bride- 
 groom and bride. But it is to be observed that it is at the 
 pleasure of the parties to bestow those presents either before or 
 after the act of betrothing ; if before, they are confirmations and 
 testifications of consent to betrothing; if after it, they are also 
 confirmations and testifications of consent to the nuptial tie. 
 
 301. Y. Consent is to be secured and established by 
 SOLEMN BETROTHING. The rcasous for betrothings are these : 1. 
 That after betrothing the souls of the two parties may mutually 
 incline towards each other. 2. That the universal love for the 
 sex may be determined to one of the sex. 3. That the interior 
 affections may be mutually known, and by applications in the 
 internal cheerfulness of love, may be conjoined. 4. That the 
 spirits of both parties may enter into marriage, and be more and 
 more consociated. 4. That thereby conjugial love may advance 
 regularly from its first warmth even to the nuptial flame. Con- 
 sequently. 6. That conjugial love may advance. and grow up in 
 just order from its spiritual origin. The state of betrothing may 
 be compared to the state of spring before summer ; and the 
 internal pleasantness of that state to the flowering of trees before 
 
 248 
 
AND ITS CHASTE DELIGHTS. 301 304 
 
 fructification. As the beginning and progressions of conjugial 
 love proceed in order for the sake of their influx into the effective 
 love, which commences at the nuptials, therefore, there are aleo 
 betrothings in the heavens. 
 
 302. V I. By BETROTHING EACH PARTY IS PREPARED FOB 
 
 CONJDGIAL LOVE. That the mind or spirit of one of the parties 
 is by betrothing prepared for union with the mind or spirit of 
 the other, or what is the same, that the love of the one is pre- 
 pared for union with the love of the other, appears from the 
 arguments just adduced. Besides which it is to be noted, 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 of the parties, with an endeavour to efi'ect their 
 conjunction, and this by continual interior openings of their 
 minds; and there is no love which strives more intensely to efiect 
 such openings, or which is more powerful and expert in opening 
 the interiors of minds, than conjugial love ; for the soul of each 
 of the parties intends this : but at the same moments in which 
 that love ascends towards the soul, it descends also towards the 
 body, and thereby clothes itself It is however to be observed, 
 that conjugial love is such in its descent as it is in the height to 
 which it ascends : if it ascends high, it descends chaste ; but if 
 not, it descends unchaste : the reason of this is, because the 
 lower principles of the mind are unchaste, but its higher are 
 chaste ; for the lower principles of the mind adhere to the body, 
 but the higher separate themselves from them : but on this 
 subject see further particulars below, n. 305. From these few 
 considerations it may appear, that, by betrothing, the mind of 
 each of the parties is prepared for conjugial love, although in a 
 diflferent manner according to the afiections. 
 
 303. yil. By BETROTHING THE MIND OF ONE IS UNITED TO 
 THE MIND OF THE OTHER, 80 AS TO EFFECT A MARRIAGE OF THE 
 SPIRIT, PREVIOUS TO A MARRIAGE OF THE BODY. As tllis folloWS 
 
 of consequence from what was said above, n. 301, 302, we shall 
 pass it by, without adducing any further confirmations from 
 reason. 
 
 304. YIII. This is the case with those who think 
 
 CHASTELY OF MARRIAGES ; BUT IT IS OTHERWISE WITH THOSE WHO 
 
 THINK UNCHASTELY OF THEM. With the chastc, that is, with 
 those who think religiously of marriages, the marriage of the 
 spirit precedes, and that of the body is subsequent; and these 
 are those with whom love ascends towards the soul, and from its 
 height thence descends ; concerning whom see above, n. 302. 
 The souls of such separate themselves from the unlimited love for 
 the sex, and devote themselves to one, with whom they look for 
 an everlasting and eternal union and its increasing blessednesses, 
 as the cherishers of the hope w^hich continually recreates their 
 mind ; but it is quite otherwise with the unchaste, that is, with 
 
 24d 
 
804, 305 CONJUGIAL LOVE 
 
 those who do not think religiously of marriages and their holi 
 ness. With these there is a marriage of the body, but not of 
 the spirit : if, during the state of betrothment, there be any 
 appearance of a marriage of the spirit, still, if it ascends by an 
 elevation of the thoughts concerning it, it nevertheless falls back 
 again to the concupiscences which arise from the flesh in the 
 will ; and thus from the unchaste principles therein it precipitates 
 itself into the body, and defiles the ultimates of its love with an 
 alluring ardor ; and as, in consequence of this ardor, it was in 
 the beginning all on fire, so its fire suddenly goes out, and passes 
 off into the cold of winter ; whence the failing [of power] is 
 accelerated. The state of betrothing with such scarcely answers 
 any other purpose, than that they may fill their concupiscences 
 with lasciviousness, and thereby contaminate the conjugial prin- 
 ciple of love. 
 
 305. IX. Within the time of betrothing it is not 
 ALLOWABLE TO BE CONNECTED CORPOREALLY ; for thus the Order 
 which is inscribed on conjugial love, perishes. For in human 
 minds there are three regions, of which the highest is called the 
 celestial, the middle the spiritual, and the lowest the natural. 
 In this lowest man is born ; but he ascends into the next above 
 it, — :the spiritual, by a life according to the truths of religion, 
 and into the highest by the marriage of love and wisdom. In 
 the lowest or natural region, reside all the concupiscences of evil 
 and lasciviousness ; but in the superior or spiritual region, there 
 are no concupiscences of evil and lasciviousness ; for man is 
 introduced into this region by the Lord, when he is re-born ; but 
 in the supreme or celestial region, there is conjugial chastity in 
 its love : into this region a man is elevated by the love of uses ; 
 and as the most excellent uses are from marriages, he is elevated 
 into it by love truly conjugial. From these few considerations, 
 it may be seen that conjugial love, from the first beginnings of 
 its warmth, is to be elevated out of the lowest region into a 
 superior region, that it may become chaste, and that thereby 
 from a chaste principle it may be let down through the middle 
 and lowest regions into the body ; and when this is the case, this 
 lowest region is purified from all that is unchaste by this de- 
 scending chaste principle : hence the ultimate of that love be- 
 comes also chaste. Now if the successive order of this love is 
 f>recipitated by connections of the body before their time, it fol- 
 ows, that the man acts from the lowest region, which is by 
 birth unchaste ; and it is well known, that hence commences and 
 arises cold in regard to marriage, and disdainful neglect in regard 
 to a married partner. ^Nevertheless events of vaiious kinds take 
 place in consequence of hasty connections ; also in consequence 
 of too long a delay, and too quick a hastening, of the time of 
 betrothing ; but these, from their number and variety, can hardly 
 be adduced. 
 250 
 
AND IT8 CHASTE DELIGHTS. 306, 307 
 
 306. X. When the time of betrothing is completer, 
 THE NUPTIALS OUGHT TO TAKE PLACE. There are some cus- 
 tomary rites which are merely formal, and others which at the 
 same time are also essential : among the latter are nuptials ; and 
 that they are to be reckoned among essentials, which are to be 
 manifested in the customary way, and to be formally celebrated, 
 is confirmed by the following reasons : 1. That nuptials consti- 
 tute the end of the foregoing state, into which the parties were 
 introduced by betrothing, which principally was a state of the 
 spirit, and the beginning of the following state, into which they 
 are to be introduced -by marriage, which is a state of the spirit 
 and body together ; for the spirit then enters into the body, and 
 there becomes active : wherefore on that day the parties put off 
 the state and also the name of bridegroom and bride, and put on 
 the state and name of married partners and consorts. 2. That 
 nuptials are an introduction and entrance into a new state, which 
 is that a maiden becomes a wife, and a young man a husband, 
 and both one flesh ; and this is effected w^hile love by ultimates 
 unites them. That marriage actually changes a maiden into a 
 wife, and a young man into a husband, was proved in the former 
 part of this work ; also that marriage unites two into one human 
 form, so that they are no longer two but one flesh. 3. That 
 nuptials are the commencement of an entire separation of the 
 love of the sex from conjugial love, which is effected while, by a 
 full liberty of connection, the knot is tied by which the love of 
 the one is devoted to the love of the other. 4. It appears as if 
 nuptials were merely an interval between those two states, 
 and thus that they are mere formalities which may be omitted; 
 but still there is also in them this essential, that the new state 
 above-mentioned is then to be entered upon from covenant, and 
 that the consent of the parties is to be declared in the presence 
 of witnesses, and also to be consecrated by a priest; besides other 
 particulars which establish it. As nuptials contain in them essen- 
 tials, and as marriage is not legitimate till after their celebra- 
 tion, therefore also nuptials are celebrated in the heavens ; see 
 above, n. 21, and also, n. 27 — 41. 
 
 307. XL Previous to the celebration of the nup- 
 tials, the conjugial covenant is to be ratified in the 
 PRESENCE OF WITNESSES. It is expedient that the conjugial 
 covenant be ratified before the nuptials are celebrated, in order 
 that the statutes and laws of love truly conjugial may be known, 
 and that they may be remembered after the nuptials ; also that 
 the minds of the parties may be bound to just marriage ; for after 
 some introductory circumstances of marriage, the state which 
 preceded betrothing returns at times, in which state remem- 
 brance fails and forgetfulness of the ratified covenant ensues ; 
 yea, it may be altogether effaced by the allurements of the 
 unchaste to criminality; and if it is then recalled into the 
 
 251 
 
307 — 310 ' CONJUGIAL LOVE 
 
 memory, it is reviled: but to preven. these transgressions, 
 society has taken upon itself the protection of that covenant, 
 and has denounced penalties on the breakers of it. In a word, 
 the ante-nuptial covenant manifests and establishes the sacred 
 decrees of love truly conjugial, and binds libertines to the obser- 
 vance of them. Moreover, by this covenant, the right of pro- 
 pagating children, and also the right of the children to inherit 
 the goods of their parents, become legitimate. 
 
 308. XII. Marriaqe is to be consecrated by a priest. 
 The reason of this is, because marriages, considered in them- 
 selves, are spiritual, and thence holy ; for they descend from the 
 heavenly marriage of good and truth, and things conjugial 
 correspond to the divine marriage of the Lord and the church ; 
 and hence they are from the Lord himself, and according to the 
 state of the church with the contracting parties. Now, as the 
 ecclesiastical order on the earth administer the things which re- 
 late to the Lord's priestly character, that is, to his love, and 
 thus also those which relate to blessing, it is expedient that 
 marriages be consecrated by his ministers ; and as they are 
 then the chief witnesses, it is expedient that the consent of the 
 parties to the covenant be also heard, accepted, confirmed, and 
 thereby established by them. 
 
 309. XIII. The nuptials are to be celebrated with 
 festivity. The reasons are, because ante-nuptial love, which 
 was that of the bridegroom and the bride, on this occasion de- 
 scends into their hearts, and spreading itself thence in every 
 direction into all parts of the body, the delights of marriage are 
 made sensible, whereby the minds of the parties are led to fes- 
 tive thoughts and also let loose to festivities so far as is allowa- 
 l)le and becoming ; to favor which, it is expedient that the 
 i'estivities of their minds be indulged in company, and they them- 
 ?ielves be thereby introduced into the joys of conjugial love. 
 
 310. Xiy. After the nuptials, the marriage of the 
 
 SPIRIT is made also THE MARRIAGE OF THE BODY, AND 
 
 thereby a full MARRIAGE. All things which a man does in the 
 body, flow in from his spirit; for it is well known that the mouth 
 does not speak of itself, but that it is the thinking principle of 
 the mind which speaks by it ; also that the hands do not act and 
 the feet walk of themselves, but that it is the will of the mind 
 which performs those operations by them ; consequently, that 
 the mind speaks and acts by its organs in the body : hence it is 
 evident, that such as the mind is, such are the speech of the 
 mouth and the actions of the body. From these premises it 
 follows as a conclusion that the mind, by a continual influx, 
 arranges the body so that it may act similarly and simultaneously 
 with itself; wherefore the bodies of men viewed interiorly are 
 merely forms of their minds exteriorly organized to effect the 
 purposes of the soul. These things are premised, in order tha* 
 252 
 
an: its chaste delights. 310, 311 
 
 it may be perceived why the minds or spirits are first to be 
 united as by marriage, before they are also further united in the 
 body ; namely, that while the marriages become of tlie body, 
 they may also be marriages of the spirit; consequently, that 
 married partners may mutually love each other from the spirit, 
 and thence from the body. From this ground let us now take a 
 view of marriage. When conjugial love unites the minds of two 
 persons, and forms them into a marriage, in such case it also 
 unites and forms their bodies into a marriage ; for, as we have 
 said, the form of the mind is also interiorly the form of the 
 body ; only with this difference, that the latter form is outwardly 
 organized to effect 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 in 
 every part, but moreover is interiorly in the organs appropriated 
 to generation, which in their region are situated beneath the 
 other regions of the body, and in which are terminated the forms 
 of the mind with those who are united in conjugial love: con- 
 sequently the affections and thoughts of their minds are deter- 
 mined thither ; and the activities of such minds differ in thi.9 
 respect from the activities of minds arising from other loves, 
 that the latter loves do not reach thither. The conclnsion 
 resulting from these considerations is, that such as conjugial love 
 is in the minds or spirits of two persons, such is it interiorly in 
 those its organs. But it is self-evident that a marriage of the 
 spirit after the nuptials becomes also a marriage of the body, 
 thus a full marriage, consequently, if a marriage in the spirit is 
 chaste, and partakes of the sanctity of marriage, it is chaste also, 
 and partakes of its sanctity, when it is in its fulness in the body ; 
 and the case is reversed if a marriage in the spirit is unchaste. 
 
 311. XV. Such is the order of conjugial love with 
 its modes from its first heat to its first torch. It is 
 said from its tirst heat to its first torch, because vital heat is love, 
 and conjugial heat or love successively increases, and at length 
 as it were into a ffame or torch. We have said "to its first 
 torch," because we mean the first state after the nuptials, when 
 that love burns; but what its quality becomes after this torch, 
 in the marriage itself, has been described in the preceding chap- 
 ters ; but in this part we are explaining its order from tlie be- 
 ginning of its career to this its first goal. That all order proceeds 
 Irom first principles to last, and that the last become tiie first of 
 some following order, also that all things of the njiddle ordei* 
 are the last of a prior and the first of a following order, and that, 
 thus ends proceed continually through causes into effects, may be 
 sufficiently confirmed and illustrated to the eye of reason from 
 what is known and visible in the world ; but as at present we are 
 treating only of the order in which love proceeds from its first 
 starting-place to its goal, we shall pass by such confirmation and 
 
 253 ' 
 
'311 — 313 CONJIJOIAL LOVE 
 
 illustration, and only observe on this subject, that such as the 
 order of this love is from its first heat to its first torch, such it 
 is in general, and such is its influence in its progression after- 
 wards ; for in this progression it unfolds itself, according to the 
 quality of its first heat : if this heat was chaste, its chasteness 
 is strengthened as it proceeds ; but if it was unchaste, its un- 
 chasteness increases as it advances, until it is deprived of all 
 that chasteness which, from the time of betrothing, belonged to it 
 from without, but not from within. 
 
 312. XVI. CONJUGIAL LOVE PEECIPITATED WITHOUT ORDER 
 AND THE MODES THEREOF, BURNS UP THE MARROWS AND IS CON- 
 SUMED. So it is said by some in the heavens ; and by the 
 marrows they mean the interiors of the mind and body. The 
 reason why these are burnt up, that is, consumed, by precipitated 
 conjugial love is, because that love in such case begins from a 
 flame which eats up and corrupts those interiors, in which as in 
 its principles conjugial love should reside, and from which it 
 should commence. This comes to pass if the man and woman 
 without regard to order precipitate marriage, and do not look to 
 the Lord, and consult their reason, but reject betrothing and 
 comply merely with the flesh ; from the ardor of which, if that 
 love commences, it becomes external and not internal, thus not 
 conjugial ; and such love may be said to partake of the shell, not of 
 the kernel ; or may be called fleshly, lean, and dry, because emptied 
 of its genuine essence. See more on this sul)ject above n. 305. 
 
 313. XYII. The states of the minds of each of the 
 
 PARTIES PROCEEDING IN SUCCESSIVE ORDER, FLOW INTO THE 
 STATE OF marriage; NEVERTHELESS IN ONE MANNER WITH THE 
 SPIRITUAL AND IN ANOTHER WITH THE NATURAL. That the laSt 
 
 State is such as that of the successive order from which it is 
 formed and exists, is a rule, which from its truth must be 
 acknowledged by the learned ; for thereby we discover what 
 influx is, and what it efi'ects. By influx we mean all that which 
 precedes, and constitutes what follows, and by things fol- 
 lowing in order constitutes what is last; as all that which 
 precedes with a man, and constitutes his wisdom; or all that 
 which precedes with a statesman, and constitutes his political 
 skill ; or all that which precedes with a theologian, and consti- 
 tutes his erudition ; in like manner all that which proceeds from 
 infancy, and constitutes a man ; also what proceeds in order from 
 a seed and a twig, and makes a tree, and afterwards what pro- 
 ceeds from a blossom, and makes its fruit ; in like manner all 
 that which precedes and proceeds with a bridegroom and bride, 
 and constitutes their marriage: this is the meaning of influx. 
 That all those things which precede in minds form series, which 
 collect together, one next to another, and one after another, and 
 that these together compose a last or ultimate, is as yet unknown 
 in the world ; but as it is a truth from heaven, it is here adduced ' 
 264 
 
AKD ITS CHASTE DELIGHTS. 813, 31 4 
 
 for it explains what influx effects, and what is the quality of th* 
 last or ultimate, in which the above-mentioned series successively 
 formed co-exist. From these considerations it may be seen that 
 the states of the minds of each of the parties proceeding in 
 successive order flow into the state of marriage. But married 
 partners after marriage are altogether ignorant of the successive 
 things which are insinuated into, and exist in their minds {aiiimis) 
 from things antecedent ; nevertheless it is those things which 
 give form to conjugial love, and constitute the state of their 
 minds ; from which state they act the one with the other. The 
 reason why one state is formed from one order with such as are 
 spiritual, and from another with such as are natural, is, because 
 the spiritual proceed in a just order, and the natural in an unjust 
 order ; for the spiritual look to the Lord, and the Lord provides 
 and leads the order ; whereas the natural look to themselves, 
 and thence proceed in an inverted order ; wherefore with the 
 latter the state of marriage is inwardly full of unchasteness ; and 
 as that unchasteness abounds, so does cold ; and as cold abounds 
 'BO do the obstructions of the inmost life, whereby its vein is 
 closed and its fountain dried. 
 
 314. XYIII. There are successive and simultaneous 
 
 ORDER, AND THE LATTER IS FROM THE FORMER AND ACCORDINO 
 
 TO IT. This is adduced as a reason tending to conflrm what 
 goes before. It is well known that there exist what is succes- 
 sive and what is simultaneous ; but it is unknown that simul- 
 taneous order is grounded in successive, and is according to it ; 
 yet how things successive enter into things simultaneous, and 
 what order they form therein, it is very difiicult to present to 
 the perception, since the learned are not in possession of any 
 ideas that can elucidate the subject ; and as the first idea respect- 
 ing this arcanum cannot be suggested in few words, and to treat 
 this subject at large would withdraw the mind from a more com- 
 prehensive view of the subject of conjugial love, it may suffice 
 for illustration to quote what we have adduced in a compendium 
 respecting those two orders, the successive and the simultaneous, 
 and respecting the influx of the former into the latter, in thb 
 Doctrine op the Kew Jerusalem respecting the Sacred 
 Scripture, where are these words : " There are in heaven and 
 in the world successive order and simultaneous order. In suc- 
 cessive order one thing follows after another from the highest to 
 the lowest; but in simultaneous order one thing is next to 
 another from the inmost to the outermost. Successive order is 
 like a column with steps from the highest to the lowest ; but 
 simultaneous order is like a work cohering from the centre to the 
 surface. Successive order becomes in the ultimate simultaneous 
 in this manner ; the highest things of successive order become 
 the inmost of cimultaneous, and tlie lowest things of successive 
 order become the outermost of simultaneous ; comparatively as 
 
 266 
 
314, 316 CONJUGIAL LOVE 
 
 when a column of steps subsides, it becomes a body cohering in 
 a plane. Thus what is simultaneous is formed from what is suc- 
 cessive; and this in all things both of the spiritual and of the 
 natural world." See n. 38, 65, of that work ; and several further 
 observations on this subject in the Angelic Wisdom kespecting 
 THE Divine Love and Divine Wisdom, n. 205 — 229. The case 
 is similar with successive order leading to marriage, and with 
 simultaneous order in marriage ; namely, that the latter is from 
 the foruier, and according to k. He that is acquainted with the 
 influx of successive order into simultaneous, may comprehend 
 the reason why the angels can see in a man's hand all the 
 thoughts and intentions of his mind, and also why wives, from 
 their husbands' hands on their bosoms, are made sensible of 
 their affections ; which circumstance has been occasionally men- 
 tioned in the memorable relations. The reason of this is, 
 because the hands are tlie ultimates of man, wherein the delibera- 
 tions and conclusions of his mind terminate, and there consti- 
 tute what is simultaneous: therefore also in the Word, mention 
 is made of a thing's being inscribed on the hands. 
 
 •X- * * * ^fr * 
 
 315. To the above I shall add two memorable relations. 
 First. On a certain time I saw not far from me a meteor — a 
 cloud divided into smaller clouds, some of which were of an 
 azure color, some opaque, and as it were in collision together. 
 They were streaked with translucent irradiations of light, which 
 atone time appeared sharp like the points of swords, at another, 
 blunt like broken swords. The streaks sometimes darted out 
 forwards, at others they drew themselves in again, exactly like 
 combatants ; thus those different colored lesser clouds appeared to 
 be at war together ; but it was only their manner of sporting 
 with each other. And as this meteor appeared at no great dis- 
 tance from me, I raised my eyes, and looking attentively, I saw 
 boys, youths, and old men, entering a house which was built of 
 marble, on a foundation of porphyry ; and it was over this house 
 that the phenomenon appeared. Then addressing myself to one 
 that was entering, I asked, " What house is this ?" He answered, 
 " It is a gymnasium, where young persons are initiated into vari- 
 ous things relating to wisdom." On hearing this, I went in with 
 them, being then in the spirit, that is, in a similar state with 
 men of the spiritual world, who are called spirits and angels ; and 
 lol in the gymnasium there were in front a desk, in the middle, 
 benches, at the sides round about, chairs, and over the entrance, 
 an orchestra. The desk was for the young men that were to give 
 answers to the problem at that time to be proposed, the benches 
 were for the andience, the chairs at the sides were for those who 
 on former occasions had given wise answers, and the orchestra 
 was for the seniors, who were arbitrators and judges ; in the 
 miadle of the orchestra was a pulpit, where there sat a wise man, 
 25tj 
 
AND rrS CHASTE DELIGHTS. 315 
 
 whom they called the head master, who proposed the problems 
 to which the young men gave their answers from the desk. 
 When all were assembled, this man arose from the pulpit and 
 said, " Give an answer now to this problem, and solve it if you 
 can, What is the soul, and what is its quality?" On 
 hearing this problem all were amazed, and made a muttering 
 noise ; and some of the company on the benches exclaimed, 
 ''What mortal man, from the age of Saturn to the present time, 
 has been able by any rational thought to see and ascertain what 
 the soul is, still less what is its quality? Is not this subject above 
 the sphere of all human understanding?" But it was replied 
 from the orchestra, "It is not above the understanding, but 
 within it and in its view ; only let the problem be answered." 
 Then the young men, who were chosen on that day to ascend the 
 desk, and give an answer to the problem, arose. They were five 
 in number, who had been examined by the seniors, and found to 
 excel in sagacity, and were then sitting on couches at the sides 
 of the desk. They afterwards ascended in the order in which they 
 were seated ; and every one, when he ascended, put on a silken 
 tunic of an opaline color, and over it a robe of soft wool inter- 
 woven with nowers, and on his head a cap, on the crown of 
 which was a bunch of roses encircled with small sapphires. The 
 first youth thus clad ascended the desk, and thus began : " What 
 the soul is, and what is its quality, has never been revealed to 
 any one since the day of creation, being an arcanum in the trea- 
 suries of God alone ; but this has been discovered, that the soul 
 resides in a man as a queen ; yet where her palace is, has been a 
 matter of conjecture among the learned. Some have supposed it 
 to be in a small tubercle between the cerebrum and the cere- 
 bellum, which is called the pineal gland: in this they have fixed 
 the soul's habitation, because the whole man is ruled from those 
 two brains, and they are regulated by that tubercle ; therefore 
 whatever regulates the brains, regulates also the whole man from 
 the head to the heel." He also added, " Hence this conjecture 
 appeared as true or probable to many in the world ; but in the 
 succeeding age it was rejected as groundless." When he had 
 thus spoken, he put off the robe, the tunic, and the cap, which 
 the second of the selected speakers put on, and ascended the 
 desk. His sentiments concerning the soul are as follows : " In 
 the whole heaven and the whole world it is unknown what the 
 soul is, and what is its quality ; it is however known that there Is 
 a soul, and that it is in man ; but in what part of him is a matter 
 of conjecture. This is certain, that it is in the head, since the 
 head is the seat where the understanding thinks, and the will 
 intends ; and in front in the face of the head are man's five sen- 
 sories, receiving life from the soul alone which resides in the head ; 
 but in what particular part of the head the soul has its more im- 
 mediate residence, I dare not take upon me to say ; yet I agree 
 
 17 257. 
 
316 CONJUOIAL liOVE 
 
 with those who fix its abode in the three ventricles of the 
 brain, sometimes inclining to the opinion of those who fix it in 
 the corpora striata therein, sometimes to theirs who fix it in the 
 medullary substance of each brain, sometimes to theirs who fix 
 it in the cortical substance, and sometimes to theirs who fix 
 it in the dura mater ; for arguments, and those too of weight, 
 have not been wanting in the support of each of these opinions. 
 The arguments in favor of the three ventricles of the brain have 
 been, that those ventricles are the recipients of the animal 
 spirits and of all the lymphs of the brain; the arguments in 
 favor of the corpora striata have been, that these bodies con- 
 stitute the marrow, through which the nerves are emitted, and 
 by which each brain is continued into the spine ; and from the 
 spine and the marrow there is an emanation of fibres serving 
 for the contexture of the whole body : the arguments in favor 
 of the medullary substance of each brain have been, that this 
 substance is a collection and congeries of all the fibres, which 
 are the rudiments or beginnings of the whole man : the argu- 
 ments in fav^or of the cortical substance have been, that in that 
 substance are contained the prime and ultimate ends, and con- 
 sequently the principles of all the fibres, and thereby of all the 
 senses and motions : the arguments in favor of the dura tnater 
 have been, that it is the common covering of each brain, and 
 hence by some kind of continuous principle extends itself over 
 the heart and the viscera of the body. As to myself, I am 
 undetermined which of these opinions is the most probable, 
 and therefore I leave the matter to your determination and 
 decision." Having thus concluded he descended from the desk, 
 and delivered the tunic, the robe, and the cap, to the third, 
 who mounting into the desk began as follows ; " How little 
 ♦qualified is a youth like myself for the investigation of so sub- 
 iime a theorem I I appeal to the learned who are here seated at 
 the sides of the gymnasium ; I appeal to you wise ones in the 
 orchestra ; yea, i appeal to the angels of the highest heaven, 
 whether any person, from his own rational light, is able to form 
 any idea concerning the soul \ nevertheless I, like others, can 
 guess about the place of its abode in man ; and my conjecture 
 is, that it is in the heart and thence in the blood ; and I ground 
 my conjecture on this circumstance, that the heart by its blood 
 rules both the body and the head ; for it sends forth a large 
 vessel called the ax/rta into the whole body, and vessels called the 
 carotids into the whole head ; hence it is universally agreed, that 
 the soul from the heart by means of the blood supports, nour- 
 isnes, and vivifies the universal organical system both of the 
 body and the head. As a further proof of this position it may 
 be urged, that in the Sacred Scripture frequent mention is made 
 uf the soul and the heart ; as where it is said. Thou shalt love 
 God from the whole soul and the whole heart; and that God 
 256 
 
AND ITS CHASTE DELIGHTS. MZ 
 
 creates in man a new soul and a new heart, Deut. vi. 5 ; chap. 
 X. 12 ; chap. xi. 13 ; chap. xxvi. 16 ; Jereni. xxxii. 41 ; Matt, 
 xxii. 37 ; Mark xii. 30, 33 ; Lnke x. 27 ; and in other places : 
 it is also expressly said, that the blood is the sonl of the flesh, 
 Levit. xvii. 11, 14." At these words, the cry of "Learned! 
 learned !" was heard in the assembly, and was found to proceed 
 from some of the canons. After this a fourth, clad in the gar- 
 ments of the former speaker, ascended the desk, and thus began : 
 " I also am inclined to suspect that not a single person can be 
 found of so subtle and refined a genius as to be able to discover 
 what the soul is, and what is its quality ; therefore I am of 
 opinion, that in attempting to make the discovery, subtlety will 
 be spent in fruitless labor ; nevertheless from my childhood I have 
 continued firm in the opinion of the ancients, that the soul of 
 man is in the whole of him, and in every part of the whole, and 
 thus that it is in the head and in all its parts, as well as in the 
 body and in all its parts ; and that it is an idle conceit of the 
 moderns to fix its habitation in any particular part, and not in 
 the body throughout ; besides, the soul is a spiritual substance, 
 of which there cannot be predicated either extension or place, 
 but habitation and impletion ; moreover, when mention is made 
 of the soul, who does not conceive life to be meant? and is not 
 life in the whole and in every part ?" These sentiments were 
 favorably received b}^ a great part of the audience. After him the 
 fifth rose, and, being adorned with the same insignia, thus deli- 
 vered himself from the desk : " I will not waste your time and 
 my own in determining the place of the soul's residence, whether 
 it be in some particular part of the body, or in the whole ; but 
 from my mind's storehouse I will communicate to you my senti- 
 ments on the subject. What is the soul, and what is its quality? 
 No one conceives of the soul but as of a pure somewhat, which 
 may be likened to ether, or air, or wind, containing a vital prin- 
 ciple, from the rationality which man enjoys above the beasts. 
 This opinion I conceive to be founded on the circumstance, that 
 when a man expires, he is said to breathe forth or emit his soul 
 or spirit ; hence also the soul which lives after death is believed 
 to be such a breath or vapor animated by some principle of 
 thinking life, which is called the soul ; and what else can the 
 soul be ? But as I heard it declared from the orchestra, that 
 this problem concerning the soul, its nature and quality, is not 
 above the understanding, but is within it and in its view, I 
 intreat and beseech you, who have made this declaration, to 
 unfold this eternal arcanum yourselves." Then the elders in 
 the orchestra turned their eyes towards the head master, who 
 had proposed the problem, and who understood by their signs 
 that they wished hun to descend and teach the audience : so he 
 instantly quitted the pulpit, passed through the auditory, and 
 entered the desk, and there, stretching out his hand, he thud 
 
 259 
 
^16, 316 CONJUGIAL LOVE 
 
 began : " Let me bespeak your attention : who does not believe 
 the soul to be the inmost and most subtle essence of man ? and 
 what is an essence without a form, but an imaginary entity ? 
 wherefore the soul is a form, and a form whose qualities and 
 properties I will now describe. It is a form of all things relat- 
 ing to love, and of all things relating to wisdom. All things 
 relating to love are called affections, and those relating to wisdom 
 are called perceptions. The latter derived from the former and 
 tliereby united with them constitute one form, in which are con- 
 tained innumerable things in such an order, series, and coherence, 
 that they may be called a one ; and they may be called a one 
 also for this reason, because nothing can be taken away from it, 
 or added to it, but the quality of the form is changed. What is 
 the human soul but such a form ? are not all things relating to 
 love and all things relating to wisdom essentials of that form ? 
 and are not these things appertaining to a man in his soul, and 
 by derivation from the soul in his head and body ? You are 
 called spirits and angels ; and in the world you believed that 
 spirits and angels are like mere wind or ether, and thus mere 
 mind and animation ; and now you see clearly that you are truly, 
 really, and actually men, who, during your abode in the world, 
 lived and thought in a material body, and knew that a material 
 body does not live and think, but a spiritual substance in that 
 body ; and this substance you called the soul, whose form yon 
 then were ignorant of, but now have seen and continue to see. 
 You all are souls, of whose immortality you have heard, thought, 
 said, and written so much ; and because you are forms of love 
 and wisdom from God, you can never die. The soul therefore is 
 a human form, from which the smallest thing cannot be taken 
 away, and to which the smallest thing cannot be added ; and it 
 is the inmost of all the forms of the whole body ; and since the 
 forms which are without receive from the inmost both essence 
 and form, therefore you are souls, as you appear to yourselves 
 and to us : in a word, the soul is the very man himself, because 
 it is the inmost man ; therefore its form is fully and peifectly the 
 human form : nevertheless it is not life, but the proximate re- 
 ceptacle of life from God, and thereby the habitation of God." 
 When he had thus spoken, many expressed their approbation ; 
 but some said, " We will weigh the matter." I immediately 
 went home, and lol over the gymnasium, instead of the fore- 
 going meteor, there appeared a bright cloud, without streaks or 
 rays that seemed to combat with each other, and which, pene- 
 trating through the roof, entered, and illuminated the walls ; 
 and I was informed, that they saw some pieces of writing, and 
 among others this, ^'-Jehovah God breathed into the man's 
 nostrils the soul of lives, and the man became a living soul," 
 Gen. ii. 7. 
 
 316. The second memorable relation. Some time ago, 
 260 
 
AND ITS CHASTE DELIGHTS. 316 
 
 as I was walking with my mind {animus) at rest, and in a state 
 of delightful mental peace, I saw at a distance a grove, in the 
 midst of which was an avenue leading to a small palace, into 
 which maidens and youths, husbands and wives were entering. 
 I also went thither in spirit, and asked the keeper who was 
 standing at the entrance, whether I also might enter? He 
 looked at me; upon which I said, "Why do you look at me?" 
 He replied, '' I look at j^ou that I may see whether the delight 
 of peace, which appears in your face, partakes at all of the 
 delight of conjugial love. Beyond this avenue there is a little 
 garden, and in the midst of it a house, where there are two 
 novitiate conjugial partners, who to-day are visited by their 
 friends of both sexes, coming to pay their congratulations. I do 
 not know those whom I admit; but I was told that I should 
 know them by their faces : those in whom I saw the delights of 
 conjugial love, I was to admit, and none else?" All the angels 
 can see from the faces of others the delights of their hearts ; and 
 he saw the delight of that love in my face, because L was then 
 meditating on conjugial love. This meditation beamed forth 
 from my eyes, and thence entered into the interiors of my face: 
 he therefore told me that I might enter. The avenue through 
 which I entered was formed of fruit trees connected together 
 by their branches, which made on each side a continued espalier. 
 Through the avenue I entered the little garden, which breathed 
 a pleasant fragrance from its shrubs and flowers. The shrubs 
 and flowers were in pairs; and I was informed that such little 
 gardens appear about the houses where there are and have been 
 nuptials, and hence they are dialled nuptial gardens. I after- 
 wards entered the house, where I saw the two conjugial partners 
 holding each other by the hands, and conversing together from 
 love truly conjugial ; and as I looked, it was given me to see 
 from their faces the image of conjugial love, and from their 
 conversation the vital principle thereof. After I, with the rest 
 of the company, had paid them my respects, and wished them all 
 happiness,! went into the nuptial garden, and saw on the right 
 side of it a company of youths, to whom all who came out of 
 the house resorted. The reason of their resorting to them was, 
 because they were conversing respecting conjugial love, and con- 
 versation on this subject attracts to it the minds {aniinos) of all 
 by a certain occult power. I then listened to a wise one who 
 was speaking on the subject ; and the sum of whatl heard is as 
 follows: That the divine providence of the Lord is most par- 
 ticular and thence most universal in respect to marriages in the 
 heavens: because all the felicities of heaven issue from' the 
 delights of conjugial love, like sweet waters from the sweet source 
 of a fountain ; and that on this account it is provided by the 
 Lord that conjugial pairs be born, and that these pairs be con- 
 tinually educated for marriage, neither the maiden nor the youth 
 
 ii61 
 
316 CONJtJGlAL LOVE 
 
 knowing anything of the matter; and after a stated time, when 
 they both become marriageable, they meet as by chance, and see 
 each other ; and that in this case they instantly know, as by a 
 kind of instinct, that they are pairs, and by a kind of inward 
 dictate think within themselves, the youth, that she is mine, and 
 the maiden, that he is mine ; and when this thought has existed 
 for some time in the mind of each, they deliberately accost each 
 other, and betroth themselves. It is said, " as by chance," and 
 ''as by instinct," and the meaning is, by the divine providence; 
 since, while the divine providence is unknown, it has such an 
 appearance. That conjugial pairs are born and educated to 
 marriage, while each party is ignorant of it, he proved by the 
 conjugial likeness visible in the faces of each; also by the inti- 
 mate and eternal union of minds {animorum) and minds {menti- 
 um\ which could not possibly exist, as it does in heaven, without 
 being foreseen and provided by the Lord. When the wise one 
 had proceeded thus far with his discourse, and had received the 
 applauses of the company, he further added, that in the minutest 
 things with man, both male and female, there is a conjugial 
 principle ; but still the conjugial principle with the male is dif- 
 ferent from what it is with the female ; also that in the male 
 conjugial principle there is what is conjunctive with the female 
 conjugial principle, and vioe versa, even in the minutest things. 
 This he confirmed by the marriage of the will and the under- 
 standing in every individual, which two principles act together 
 upon the minutest things of the mind and of the body; from 
 which considerations it may be seen, that in every substance, 
 even the smallest, there is a conjugial principle ; and that this is 
 evident from the compound substances which are made up 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 within 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. The reason why there are two is, because the one is of the 
 will and the other of the understanding, which act wonderfully 
 in each other to 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 
 pace, the two hemispheres of the brain one habitation of the 
 mind, the two chambers of the heart one life of the body by the 
 blood, the two lobes of the lungs one respiration, and so forth ; 
 but the male and female principles, united by love truly conjugial, 
 constitute one life fully human. While he was saying these 
 things, there appeared red lightning on the right, and white 
 lightning on the left ; each was mild, and they entered through 
 the eyes into the mind, and also enlightened it. After the 
 lightning it also thundered; which was a gentle murmur frcm 
 262 
 
AND ITS CHASTE DEl^IGHTS. 316, 317 
 
 the angelic heaven flowing down and increasing. On hearing 
 and seeing tliese things, the wise one said, " These are to remind 
 me to add the folh)wing observations : that of the above pairs, 
 the right one signifies their good, and the left their truth ; and 
 that this is from the marriage of good and truth, which is ii>" 
 scribed on man in general and in every one of his principles ; 
 and good has reference to the will, and truth to the understand- 
 ing, and both together to a one. Hence, in heaven the right 
 eye is the good of vision, and the left the truth thereof; also the 
 right ear is the good of hearing, and the left the truth thereof; 
 and likewise the right hand is the good of a man's ability, and 
 the left the truth thereof; and in like manner in the rest of the 
 above pairs ; and since the right and left have such significations, 
 therefore the Lord said, ' If thy right eye scandalize thee, pluck 
 it out; and if thy right hand scandalize thee, cut it ofl* ; whereby 
 he meant, if good becomes evil, the evil must be cast out. This 
 is the reason also why he said to his disciples that they should 
 cast the net on the right side of the ship ; and that when they 
 did so, they took a great multitude of fishes ; whereby he meant 
 that they should teach the good of charity, and that thus they 
 would collect men." When he had said these things, the two 
 lightnings again appeared, but milder than before ; and then it 
 was seen, that the lightning on the left derived its whiteness from 
 the red-shining fire of the lightning on the right; on^Beeing 
 which he said, " This is a sign from heaven tending to qonfirm 
 what I liave said ; because what is firy in heaven is good, and 
 what is white in heaven is truth ; and its being seen that the 
 lightning on the left derived its whiteness from the red-shining 
 fire of the lightning on the right, is a demonstrative sign that 
 the whiteness of light, or light, is merely the splendor of fire." 
 On hearing this all went home, inflamed with the good and truth 
 of gladness, in consequence of the above lightnings, and of the 
 conversation respecting them. 
 
 ON REPEATED MARRIAGES. 
 
 317 It may come to be a matter of question, whether 
 conjngial love, which is that of one man with one wife, after the 
 death of one of the parties, can be separated, or transferred, oi 
 superinduced ; also whether repeated marriages have any thing 
 in common with polygamy, and thereby whether they may be 
 called successive polygamies ; with several other inquiries which 
 often add scruples to scruples with men of a reasoning spirit. 
 In order therefore that those who are curious in such researches, 
 and who only grope in the shade respecting these marriages, 
 
 263 
 
317, 318 CONJUGIAL LOVE 
 
 may see some light, 1 have conceived it would be worth while to 
 present for their consideration the following articles on the 
 subject : I. After the death of a m,arried partner^ again to con- 
 tract wedloch^ depends on the preceding conjugial love. II. It 
 depends also on the state of marriage^ in which the parties had 
 lived. III. With those who have not been in love truly conjugial 
 there is no obstacle or hindrance to their again contracting wed- 
 lock. lY. Those who had lived together in love truly conjugial 
 are icnwilling to mhrry again ^ except for reasons separate from 
 conjugial love. Y. The state of the marriage of a youth with a 
 maiden differs from that of a youth with a widow. VI. The state 
 of the marriage of a vndower with a maiden differs also from, that 
 of a widower with a widow. YII. The varieties and diversities of 
 these marriages as to love and its attributes are innumerable. 
 YIII. The state of a widow is more grievous than that of a 
 widower. We proceed to the explanation of each article. 
 
 318. I. After the death of a married partner, again 
 
 TO CONTRACT WEDLOCK, DEPENDS ON THE PRECEDING CONJUGIAL 
 
 LOVE. Love truly conjngial is like a balance, in which the in- 
 clinations for repeated marriages are weighed : so far as the pre- 
 ceding conjugial love had been genuine, so far the inclination for 
 another marriage is weak ; but so far as the preceding love had 
 not been genuine, so far the inclination to another marriage is 
 usually strong. The reason of this is obvious ; because conjugial 
 love is in a similar degree a conjunction of minds, which remains 
 in the life of the body of the one party after the decease of the 
 other ; and this holds the inclination as a scale in a balance, and 
 causes a preponderance according to the appropriation of true 
 love. But since the approach to this love is seldom made at this 
 day except for a few paces, therefore the scale of the preponder- 
 ance of the inclination generally rises to a state of equilibrium, 
 and from thence 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 has not been truly conjugial, because 
 in proportion as that love is not genuine, there is in a like degree 
 a disjunction of minds, which also remains in the life of the 
 body of the one party after the decease of the other ; and this 
 enters the will disjoined from that of the other, and causes an 
 inclination for a new connection ; in favor of which the thought 
 arising from the inclination of the will induces the hope of a 
 more united, and thereby a more delightful connection. That 
 inclinations to repeated marriages arise from the state of the 
 preceding love, is well known, and is also obvious to reason : 
 for love truly conjugial is influenced by a fear of loss, and loss is 
 followed by grief; and this grief and fear reside in the very in- 
 most principles of the mind. Hence, so far as that love prevails, 
 80 far the soul inclines both in will and in thought, that is, in 
 intention, to be in the subject with and in which it was : from 
 264 
 
AND ITS CHASTE DELIGHTS. 318 —320 
 
 these considerations it follows, that the mind is kept balancing 
 towards another marriage according to the degree of love in 
 which it was in the former marriage. Hence it is that after 
 death the same parties are re-united, and mutually love each 
 other as thej did in the world : but as we said above, such love 
 at this day is rare, and there are few who make the slightest 
 approach to it ; and those who do not approach it, and still more 
 those who keep at a distance from it, as they were desirous of 
 separation in the matrimonial life heretofore passed, so after 
 death they are desirous of being united to another. But respect- 
 ing both these sorts of persons more will be said in what follows. 
 319. II. After the death of a married partner, again 
 
 TO CONTRACT WEDLOOK, DEPENDS ALSO ON THE STATE OF MAR- 
 RIAGE IN WHICH THE PARTIES HAD LIVED. By the StatC of 
 
 marriage here we do not mean the state of love treated of in the 
 foregoing article, because the latter causes an internal inclina- 
 tion to marriage or from it ; but we mean the state of marriage 
 which causes an external inclination to it or from it; and this 
 state with its inclinations is manifold : as, 1. If there are children 
 in the house, and a new mother is to be provided for them. 2. 
 If there is a wish for a further increase of children. 3. If the 
 house is large and lull of servants of both sexes. 4. If the 
 calls of business abroad divert the mind from domestic concerns, 
 and without a new mistress there is reason to fear misery and 
 misfortune. 5. If mutual aids and offices require that married 
 partners be engaged in various occupations and employments. 6. 
 Moreover it depends on the temper and disposition of the sepa- 
 rated partner, whether after the first marriage the other partner 
 can or cannot live alone, or without a consort. 7. The preced- 
 ing marriage also disposes the mind either to be afraid of mar- 
 ried life, or in favor of it. 8. I have been informed that poly- 
 gamical love and the love of the sex, also the lust of deflower- 
 ing and the lust of variety, have induced the minds {animos) oi 
 some to desire repeated marriages; and that the minds of some 
 have also been induced thereto by a fear of the law and of the 
 loss of reputation, in case they commit whoredom : besides 
 several other circumstances which promote external inclinations 
 to matrimony. 
 
 320. III. With those who have not been in love truly 
 
 CONJUGIAL, THERE IS NO OBSTACLE OR HINDRANCE TO THEIB 
 
 AGAIN CONTRACTING WEDLOCK. With thosc who havc not been 
 principled in conjugial love, there is no spiritual or internal, but 
 only a natural or external bond; and if an internal bond does 
 not keep the external in its order and tenor, the latter is but like 
 a bundle when the bandage is removed, which flows every way 
 according as it is tossed or driven by the wind. The reason 
 of this is, because what is natural derives its origin from what is 
 spiritual, and in its existence is merelv a mass collected from 
 
 265 
 
320, 321 CONJUGIAL LOVE. 
 
 spiritual principles; wherefore if the natural be separated fioni 
 the spiritual, wnich produced and as it were begot it, it is no 
 longer kept together interiorly, but only exteriorly by the spi- 
 ritual, which encompasses and binds it in general, and does not 
 tie it and keep it tied together in particular. Hence it is, that 
 the natural principle separated from the spiritual, in the case of 
 two married partners, does not cause any conjunction of minds, 
 and consequently of wills, but only a conjunction of some ex- 
 ternal affections, which are connected with the bodily senses. 
 The reason why nothing opposes and hinders such persons from 
 again contracting wedlock, is, because they have not been the 
 essentials of marriage ; and hence those essentials do not at all 
 influence them after separation by death : therefore they are 
 then absolutely at their own disposal, whether they be widowers 
 or widows, to bind their sensual affections with whomsoever they 
 please, provided there be no legal impediment. Neither do they 
 themselves think of marriages in any other than a natural view, 
 and from a regard to convenience in supplying various necessi- 
 ties and external advantages, which after the death of one of the 
 parties may again be supplied by another ; and possibly, if their 
 interior thoughts were viewed, as in the spiritual world, there 
 would not be found in them any distinction between conjugial 
 unions and extra-conjugial connections. The reason why it is 
 allowable for these to contract repeated marriages, is, as above- 
 mentioned, because merely natural connections are after death of 
 themselves dissolved and fall asunder ; for by death the external 
 affections follow the body, and are entombed with it ; those only 
 remaining which are connected with internal principles. But it 
 is to be observed, that marriages interiorly conjunctive can 
 scarcely be entered into in the world, because elections of in- 
 ternal likenesses cannot there be provided by the Lord as in the 
 heavens ; for they are limited in many ways, as to equals in rank 
 and condition, within the country, city, and village where they 
 live ; and in the world for the most part married partners are 
 held together merely by externals, and thus not by internals ; 
 which internals do not shew themselves till some time after mar- 
 riage, and are only known when they influence the externals. 
 321. ly. Those who had lived together in love truly 
 
 CONJUGIAL ABE UNWILLING TO MARRY AGAIN, EXCEPT FOR REA- 
 SONS SEPARATE from: CONJUGIAL LOVE. The rcasous why those 
 who had lived in love truly conjugial, after the death of their 
 married partners are unwilling to marry again, are as follow, 1. 
 Because they were united as to their souls, and thence as to 
 their minds; and this union, being spiritual, is an actual junc- 
 tion of the soul and mind of one of the parties to those of the 
 other, which cannot possibly be dissolved ; that such is the 
 nature of spiritual conjunction, has been constantly shewn 
 above. 2. Because they were also united as to their bodies by 
 266 
 
AND ITS CHASTE DELIGHTS. 321, 322 
 
 the receptions of the propagation of the soul of the husband by 
 the wife, and thus by the insertion of his life into hers, whereby 
 a maiden 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 percep- 
 tible of wisdom, which makes him from a youth become a hus- 
 band ; see above, n. 198. 3. Because a sphere of love from the 
 wife, and a sphere of understanding from the man, is continually 
 flowing forth, and because it perfects conjunctions, and encom- 
 passes them with its pleasant influence, and unites them ; see 
 also above, n. 223. 4. Because married partners thus united 
 think of, and desire W'hat is eternal, and because on this idea 
 their eternal happiness is founded ; see n. 216. 5. From these 
 several considerations it is, that they are no longer two, but one 
 man, that is, one flesh. 6. That such a union cannot be de- 
 stroyed by the death of one of the parties, is manifest to the sight 
 of a spirit. 7. To the above considerations shall be added this 
 new information, that two such conjugial partners, after the 
 death of one, are still not separated ; since the spirit of the 
 deceased dwells continually with that of the survivor, and this 
 even to the death of the latter, when they again meet and are 
 reunited, and love each other more tenderly than before, because 
 they are then in the spiritual world. Hence flows this unde- 
 niable consequence, that those who had lived in love truly con- 
 jugial, are unwilling to marry again. But if they afterwards 
 contract something like marriage, it is for reasons separate from 
 conjugial love, which are all external ; as in case there are young 
 children in the ho'jse, and the care of them requires attention ; 
 if the house is large and full of servants of both sexes ; if the 
 calls of business abroad divert the mind from domestic concerns ; 
 if mutual aids and offices are necessary ; with other cases of a 
 like nature. 
 
 322. Y. The state of the marriage of a youth with 
 A maiden differs from that of a youth with a widow. By 
 states of marriage we mean the states of the life of each party, 
 the husband and the wife, after the nuptials, thus in the mar- 
 riage, as to the quality of the intercourse at that time, whether 
 it be internal, that is of souls and minds, which is intercourse in 
 the principle idea, or whether it be only external, that is of 
 minds {animo7'um\ of the senses, and of the body. The state of 
 marriage of a youth with a maiden is essentially itself initiatory to 
 genuine marriage ; for between these conjugial love can proceed 
 in its just order, which is from its first heat to its first torch, 
 and afterwards from its first seed with the youth-husband, and 
 from its first flower with the maiden-wife, and thus generate, 
 grow, and fructify, and introduce itself into those successive 
 states with both parties mutually ; but if otherwise, the youth oi 
 
322 — 324: coNJHGiAL love 
 
 the maiden was not really such, but only in external form. Bu* 
 between a youth and a widow there is not such an initiation to 
 marriage from first principles, nor a like progression in marriage, 
 since a widow is more at her own disposal, and under her own 
 jurisdiction, than a maiden; wherefore a youth addresses himsell 
 diflferently to his wife if she were a widow, from what he does if 
 she were a maiden. But herein there is much variety and diver- 
 sity ; therefore the subject is here mentioned only in a general 
 way. 
 
 323. YI. The state of the marriage of a widower with 
 A maiden differs also from that of a widower with a 
 widow. For a widower has already been initiated into married 
 life which a maiden has to be ; and yet conjugial love perceives 
 and is sensible of its pleasantness and delight in mutual initia- 
 tion ; a youth-husband and a maiden-wife perceive and are sen- 
 sible of things ever new in whatever occurs, whereby they are in 
 a kind of continual initiation and consequent amiable progression. 
 The case is otherwise in the state of the marriage of a widower 
 with a maiden : the maiden-wife has an internal inclination, where- 
 as with the man that inclination has passed away ; but herein there 
 is much variety and diversity : the case is similar in a marriage 
 between a widower and a widow ; however, except this general 
 notion, it is not allowable to add anything specifically. 
 
 324. YII. The varieties and diversities of these mar- 
 riages AS TO LOVE AND ITS ATTRIBUTES ARE INNUMERABLE. 
 
 There is an infinite v^ariety of all things, and also an infinite 
 diversity. By varieties we here mean the varieties between those 
 things which are of one genus or species, also between the genera 
 and species ; but by diversities we here mean the diversities be- 
 tween those things which are opposite. Our idea of the dis- 
 tinction of varieties and diversities may be illustrated as follows : 
 The angelic heaven, which is connected as a one, in an infinite 
 variety, no one there being absolutely like another, either as to 
 souls and minds, or as to affections, perceptions, and consequent 
 thoughts, or as to inclinations and consequent intentions, or as 
 to tone of voice, face, body, gestuie, and gait, and several other 
 particulars, and yet, notwithstanding there are myriads of my- 
 riads, they have been and are arranged by the Lord into one 
 form, in which there is full unanimity and concord ; and this 
 could not possibly be, unless they were all, with their innu- 
 merable varieties, universally and individually under the guidance 
 of one: these are what we here mean by varieties. But by 
 diversities we mean the opposites of those varieties, which exist 
 in hell; for the inhabitants there are diametri {ally opposite 
 to those in heaven ; and hell, which consists of such, is kept 
 together as a one by varieties in themselves altogether contrary 
 to the varieties in heaven, thus by perpetual diversities. From 
 thes^ considerations it is evident what is perceived by infinite 
 268 
 
AND ITS CHASTE DELIGHTS. 324 326 
 
 variety and infinite diversity. The case is the same in marriages, 
 namely, that there are.inlinite varieties with those who are in 
 conjugial love, and infinite varieties with those who are in adul- 
 terous love ; and hence, that there are infinite diversities between 
 the latter and the former. From these premises it follows, that 
 the varieties and diversities in marriages of every genus and 
 species, whether of a youth with a maiden, or of a youth with a 
 widow, or of a widower with a maiden, or of a widower with a 
 "widow exceed all number: who can divide infinity into numbers? 
 
 325. yill. The state of a widow is moke grievous than 
 THAT OF A wiDowEB. The rcasous for this are both external 
 and internal ; the external are such as all can comprehend ; as, 
 1. That a widow cannot provide for herself and her family the 
 necessaries of life, nor dispose of them when acquired, as a man 
 can, and as she previously did by and with her husband. 2. 
 That neither can she defend herself and her family as is expe- 
 dient; for, while she was a wife, her husband was her defence, 
 and as it were her arm ; and while she herself was her ow.i 
 [defence and arm], she still trusted to her husband. 3. That of 
 herself she is deficient of counsel in such things as relate to 
 interior wisdom and the prudence thence derived. • 4. That a 
 widow is without the reception of love, in which as a woman she 
 is principled; thus she is in a state contrary to that which was 
 innate and induced by marriage. These external reasons, which 
 are natural, have their origin from internal reasons also, which 
 are spiritual, like all other things in the world and in the body ; 
 respecting which see above, n. 220. Those external natural rea- 
 sons are perceived from the internal spiritual reasons which pro- 
 ceed from the marriage of good and truth, and principally from 
 the following: that good cannot provide or arrange anything but 
 by truth ; that neither can good defend itself but by truth ; con- 
 sequently that truth is the defence and as it were the arm of 
 good ; that good without truth is deficient of counsel, because 
 it has counsel, wisdom, and prudence by means of truth. Now 
 since by creation the husband is truth, and the wife the good 
 thereof; or, what is the same thing, since by creation the hus- 
 band is understanding, and the wife the love thereof, it is evi- 
 dent that the external or natural reasons, which aggravate the 
 widowhood of a woman, have their origin from internal or spiri- 
 tual reasons. These spiritual reasons, together with natural, are 
 meant by what is said of widows in several passages in the Word ; 
 
 as may be seen in the Apocalypse Revealed, n. 764. 
 * * ^ # * * * 
 
 326. To the above I shall add two memorable relations. 
 First. After the problem concerning the soul had been discussed 
 and* solved in the gymnasium, I saw them coming out in order : 
 first came the chief teacher, then the elders, in the midst of 
 whom were the five youths who had given the answers, and aftei 
 
 269 
 
826 COKJtJGlAL LOVE 
 
 these the rest. "When they were come out they went apart tc 
 the environs of the house, where there were piazzas surrounded 
 by shrubs ; and being assembled, they divided themselves into 
 small companies, which were so many groups of youths conver- 
 ing together on subjects of wisdom, in each of which was one of 
 the wise persons from the orchestra. As I saw these froni 
 my apartment, I became in the spirit, and in that state I went 
 out to them, and approached the chief teacher, who had lately 
 proposed the problem concerning the soul. On seeing me, he 
 said, " Who are you ? I was surprised as I saw you approaching 
 in the way, that at one instant you came into my sight, and tlie 
 next instant went out of it ; or that at one time I saw you, and 
 suddenly I did not see you : assuredly you are not in the same 
 state of life that we are." To this 1 replied, smiling, " I am 
 neither a player nor a vertumnus / but I am alternate, at one 
 time in your light, and at another in your shade ; thus both a 
 foreigner and a native." Hereupon the chief teacher looked at 
 me, and said, " You speak things strange and wonderful : tell 
 me who you are." I said, '' 1 am in the world in which you 
 have been, and from which you have departed, and which is 
 called the natural world ; and I am also in the world into which 
 you have come, and in which you are, which is called the 
 spiritual world. Hence I am in a natural state, and at the same 
 time in a spiritual state ; in a natural state with men of the earth 
 and in a spiritual state wdth you ; and when I am in the natural 
 state, you do not see me, but w4ien I am in the spiritual state, 
 you do ; that such should be my condition, has been granted me 
 by the Lord. It is known to you, illustrious sir, that a man 
 of the natural world does not see a man of the spiritual world, 
 nor vice versa I therefore when I let my spirit into the body, you 
 did not see me ; but when I let it out of the body, you did see 
 me. You have been teaching in the gymnasium, that you are 
 souls, and that souls see souls, because they are human forms ; 
 and you know, that when you were in the natural world, you did 
 not see yourself or your souls in your bodies ; and this is a 
 consequence of the difference between what is spiritual and what 
 is natural." When he heard of the difference between what is 
 spiritual and what is natural, he said, '' What do you mean by that 
 difference ? is it not like the difference between what is moreoi 
 less pure ? for what is spiritual but that which is natural in a 
 higher state of purity ?" I replied, *' The difference is of anothei 
 kind ; it is like that between prior and posterior, which bear no 
 determinate proportion to each other : for the prior is in the 
 posterior as the cause is in the effect ; and the posterior is derivea 
 Irom the prior as the effect from its cause : hence, the one does 
 not appear to the other." To this the chief teacher replied, '^ I 
 have meditated and ruminated upon this differenct^), but '^e/etofore 
 in vain ; I wish I could perceive it." I said, ' You a'.jhM not 
 270 
 
AND ITS CHASTE DELIGHTS. 326 
 
 only perceive the difference between what is spiritual and what is 
 natural, but shall also see it." I then proceeded as follows : " You 
 yourself are in a spiritual state with your associate spirits, but in 
 a natural state with me ; for you converse with your associates 
 in the spiritual language, which is common to every spirit 
 and angel, but with me in my mother tongue ; for every 
 spirit and angel, when conversing with a man, speaks hig 
 peculiar language ; thus French with a Frenchman, English 
 with an Englishman, Greek with a Greek, Arabic with an 
 Arabian, and so forth. That you may know therefore the differ- 
 ence between what is spiritual and what is natural in respect to 
 languages, mako this experiment ; withdraw to your associates, 
 and say something there: then retain the expressions, and return 
 with them in your memory, and utter them before me." He 
 did so, and returned to me with those expressions in his mouth, 
 and uttered them ; and they were altogether strange and foreign, 
 such as do not occur in any language of the natural world. JBy 
 this experiment several times repeated, it was made very evident 
 that all the spiritual world have the spiritual language, which 
 has in it nothing that is common to any natural language, and 
 that every man comes of himself into the use of that language 
 after his decease. At the same time also he experienced, that 
 the sound of the spiritual language differs so far from the sound 
 of natural language, that a spiritual sound, though loud, could 
 not at all be heard by a natural man, nor a natural sound by a 
 spirit. Afterwards I requested the chief teacher and the by- 
 standers to withdraw to their associates, and write some sentence 
 or other on a piece of paper, and then return with it to me, and 
 read it. They did so, and returned with the paper in their hand ; 
 but when they read it, they could not understand any part of it, 
 as the writing consisted only of some lettters of the alphabet, 
 with turns over them, each of which was significative of some 
 particular sense and meaning : because each letter of the alphabet 
 is thus significative, it is evident why the Lord is called Alpha 
 and Omega. On their repeatedly withdrawing, and writing in 
 the same manner, and returning to me, they found that their 
 writing involved and comprehended innumerable things which no 
 natural writing could possibly express ; and they were given to 
 understand, that this was in consequence of the spiritual man's 
 thoughts being incomprehensible and ineffable to the natural man, 
 and such as cannot flow and be brought into any other writing or 
 language. Then as some present were unwilling to comprehend 
 that spiritual thought so far exceeds natural thought, as to be 
 respectively ineffable, I said to them, '' Make the experiment ; 
 withdraw into your spiritual society, and think on some subject, 
 and retain your thoughts, and return, and express them before 
 me." They did so; but when they wanted to express the 
 subject thought of, they were unable ; for they did not find 
 
 271 
 
326 — 328 coNJUGiAL love 
 
 &ny idea of natural thought adequate to any idea of spiritual 
 thought, consequently no words expressive of it ; for ideas of 
 thought are constituent of the words of language. This experi- 
 ment they repeated again and again ; whereby they were con- 
 vinced that spiritual ideas are supernatural, inexpressible, ineffa- 
 ble, and incomprehensible to the natural man ; and on account 
 of this their super-eminence, they said, that spiritual ideas, or 
 thoughts, as compared with natural, were ideas of ideas, and 
 thoughts of thoughts ; and that therefore they were expressive 
 of qualities of qualities, and affections of affections ; consequently 
 that spiritual thoughts were the beginnings and origins of natural 
 thoughts : hence also it was made evident that spiritual wisdom 
 was the wisdom of wisdom, consequently that it was impercep- 
 tible to any wise man in the natural world. It was then told 
 them from the third heaven, that there is a wisdom still interior 
 and superior, which is called celestial, bearing a proportion to 
 spiritual wisdom like that which spiritual wisdom bears to natural, 
 and that these descend by an orderly influx according to the 
 heavens from the divine wisdom of the Lord, which is infinite. 
 
 327. After this I said to the by-standers, '* You have seen 
 from these three experimental proofs what is the difference be- 
 tween spiritual and natural, and also the reason why the natural 
 man does not appear to the spiritual, nor the spiritual to the 
 natural, although they are consociated as to affections and 
 thoughts, and thence as to presence. Hence it is that, as I 
 approached, at one time you. Sir, (addressing the chief teacher), 
 saw me, and at another you did not." After this, a voice was 
 heard from the superior heaven to the chief teacher, saying, 
 " Come up hither ;" and he went up : and on his return, he said, 
 that the angels, as well as himself, did not before know the 
 differences between spiritual and natural, because there had 
 never before been an opportunity of comparing them together, 
 by any person's existing at the same time in both worlds ; and 
 without such comparison and reference those differences were 
 not ascertainable. 
 
 328. After this we retired, and conversing again on this sub- 
 ject, I said, "Those differences originate solely in this circum- 
 stance of your existence in the spiritual world, that you are in 
 substantials and not in materials : and substantial are the begin- 
 ning of materials. You are in principles and thereby in sin- 
 gulars ; but we are in principiates and composites ; you are in 
 particulars, but we are in generals ; and as generals cannot enter 
 into particulars, so neither can natural things, which are material, 
 enter into spiritual things which are substantial, any more than 
 a ship's cable can enter into, or be drawn though, the eye of a 
 fine needle'; or than a nerve can enter or be let into one of the 
 fibres of which it is composed, or a fibre into one of the fibrils 
 of which it is composed : this also is known in the world : there- 
 
 272 
 
AND ITS CHASTE DELIGHTS. 328, 320 
 
 fore herein tlie learned are agreed, that there is no such thing as 
 an influx of wliat is natural into what is spiritual, but of what is 
 spiritual into what is natural. This now is the reason why the 
 natural man cannot conceive that which the spiritual man con- 
 ceives, nor consequently express such conceptions ; wherefore 
 Paul calls what he heard from the third heaven ineffable. More- 
 over, to think spiritually is to think abstractedly from space and 
 time, and to think naturally is to think in conjunction with space 
 and time ; for in every idea of natural thought there is some- 
 thing derived from space and time, which is not the case with 
 any spiritual idea ; because the spiritual world is not in space 
 and time, like the natural world, but in the appearances of space 
 and time. In this respect also spiritual thoughts and perceptions 
 differ from natural ; therefore you can think of the essence and 
 omnipresence of God from eternity, that is, of God before the 
 creation of the world, since you think of the essence of God 
 from eternity abstracted from time, and of his omnipresence 
 abstracted from space, and thus comprehend such things as 
 transcend the ideas of the natural man." I then related to 
 them, how I once thought of the essence and omnipresence of 
 God from eternity, that is of God before the creation of the 
 world ; and that because I could not yet remove spaces and 
 times from the ideas of my thought, I was brought into anxiety ; 
 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." 
 I did so and then I saw ; and from that time I was enabled to 
 think of God from eternity, and not of nature from eternity ; 
 because God is in all time without time, and in all space without 
 space, whereas nature in all time is in time, and in all space in 
 space ; and nature with her time and space, must of necessity 
 have a beginning and a birth, but not God who is without time, 
 and space ; therefore nature is from God, not from eternity, but 
 in time, that is, together with her time and space. 
 
 329. After the chief teacher and the rest of the assembly 
 had left me, some boys who were also engaged in the gymnasian 
 exercise, followed me home, and stood near me for a little while 
 as I was writing : and lo I at that instant they saw a moth 
 running upon m}»- paper, and asked in surprise what was the 
 name of that nimble little creature ? I said, *' It is called a moth ; 
 and I will tell you some wonderful things respecting it. This 
 little animal contains in itself as many members and viscera as 
 there are in a camel, such as brains, hearts, pulmonary pipes, 
 organs of sense, motion, and generation, a stomach, intestines, 
 and several others ; and each of these organs consists of fibres, 
 nerves, blood-vessels, muscles, tendons, membranes ; and each 
 of these of still purer parts, which escape the observation of the 
 keenest eye." They then said that this little animal appeared . 
 to them just like a simple substance; upon which I said, "There 
 
 18 273 
 
329, 330 CONJTJGIAL LOVE 
 
 are nevertheless innumerable things within it I mention these 
 things that you may know, that the case is similar in regard to 
 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 grain of thought, that every drop of your 
 affection, is divisible ad infinitum: and that in proportion as your 
 ideas are divisible, so you are wise. Know then, that everj^ thing 
 divided is more and more multiple, and not more and more 
 simple ; because what is continually divided approaches nearer 
 and nearer to the infinite, in which all things are infinitely. What 
 I am now observing to you is new and heretofore unheard of." 
 When I concluded, the boys took their leave of me, and 
 went to the chief teacher, and intreated him to take an opportu- 
 nity to propose in the gymnasium somewhat new and unheard of 
 as a problem. He inquired, "What?" they said, "That every 
 thing divided is more and more multiple, and not more and 
 more simple ; because it approaches nearer and nearer to the 
 infinite, in which all things are infinitely :" and he pledged him- 
 self to propose it, and said, " I see this, because I have per- 
 ceived that one natural idea contains innumerable spiritual ideas; 
 yea, that one spiritual idea contains innumerable celestial ideas. 
 Herein is grounded the difference between the celestial wisdom 
 of the angels of the third heaven, and the spiritual wisdom of 
 the angels of the second heaven, and also the natural wisdom 
 of the angels of the last heaven and likewise of men." 
 
 330. The second memorable relation. I once heard a 
 pleasant discussion between some men respecting the female sex, 
 whether it be possible for a woman to love her husband, who 
 constantly loves her own beauty, that is, who loves herself from 
 her form. They agreed among themselves first, that women 
 have two-fold beauty ; one natural, which is that of the face 
 and body, and the other spiritual which is that of the love and 
 uianners ; they agreed also, that these two kinds of beauty are 
 often divided in the natural world, and are always united in the 
 spiritual world ; for in the latter world beauty is the form of 
 the love and manners ; therefore after death it frequently 
 happens that deformed women become beauties, and beautiful 
 women become deformities. While the men were discussing 
 this point, there came some wives, and said, " Admit of our 
 presence ; because what you are discussing, you have learned by 
 science, but we are taught it by experience ; and you likewise 
 know so little of the love of wives, that it scarcely amounts to 
 any knowledge. Do you know that the prudence of the wives' 
 wisdom consists in hiding their love from their husbands in the 
 inmost recess of their bosoms, or in the midst of their hearts f 
 The discussion then proceeded ; and the first conclusion made 
 by the men was. That every woman is willing to appear beau 
 tHiil as to face and manners, because she is born an affection of 
 274 
 
AND ITS CHASTE DELIGHTS. 330, 331 
 
 love, and the form of this affection is beauty ; therefore a 
 woman that is not desirous to be beautiful, is not desirous to 
 love and to be loved, and consequently is not truly a woman. 
 Hereupon the wives observed, *'The beauty of a woman resides 
 in soft tenderness, and consequently in exquisite sensibility ; 
 hence comes the woman's love for the man, and the man's for 
 the woman. This possibly you do not understand." The 
 SECOND CONCLUSION of the men was. That a woman before 
 marriage is desirous to be beautiful for the men, but afte;* mar- 
 riage, if she be chaste, for one man only, and not for the men. 
 Hereupon the wives observed, " When the husband has sipped 
 the natural beauty of the wife, he sees it no longer, but sees 
 her spiritual beauty ; and from this he re-loves, and recalls the 
 natural beauty, but under another aspect." The third con- 
 clusion of their discussion was. That if a woman after mar- 
 riage is desirous to appear beautiful in like manner as before 
 marriage, she loves the men, and not a man : because a woman 
 loving herself from her beauty is continually desirous that her 
 beauty should be sipped ; and as this no longer appears to her 
 husband, as you observed, she is desirous that it may be sipped 
 by the men to whom it appears. It is evident that such a one 
 has a love of the sex, and not a love of one of the sex. Here- 
 upon the wives were silent ; yet they murmured, '' What woman 
 is so void of vanity, as not to desire to seem beautiful to the 
 men also, at the same time that she seems beautiful to one man 
 only ?" These things were heard by some wives from heaven, 
 who were beautiful, because they were heavenly affections. They 
 confirmed the conclusions of the men ; but they added, " Let 
 them only love their beauty and its ornaments for the sake of 
 their husbands, and from them, 
 
 331. Those three wives being indignant that the three con- 
 clusions of the men were confirmed by the wives from heaven, 
 said to the men, " You have inquired whether a woman that 
 loves herself from her beauty, loves her husband ; we in our 
 turn will therefore inquire whether a man who loves himself 
 from his intelligence, can love his wife. Be present and hear." 
 This was their first conct-usion; No wife loves her husband 
 on account of his face, but on a<;count of his intelligence in his 
 business and manners: know therefore, that a wife unites herself 
 with a man's intelligence and thereby with the man: there- 
 fore if a man loves himself on account of his intelligence, he 
 withdraws it from the wife into himself, whence comes disunion 
 and not union : moreover to love his own intelligence is to be 
 wise from himself, and this is to be insane; therefore it is to 
 love his own insanity. Hereupon the men observed, " Possibly 
 the wife unites herself with the man's strength or ability." At 
 this the wives smiled, saying, "There is no deficiency of ability 
 while the man loves the wife from intelligence ; but there is if 
 
 275 
 
331, 332 OONJUGIAL LOTE 
 
 he loves her from insanity. Intelligence consists in loving the 
 wife only: and in this love there is no deficiency of ability ; but 
 insanity consists in not loving the wife but the sex, and in this 
 love there is a deficiency of ability. You comprehend this." 
 The SECOND coNCLrsioN was ; We women are born into the love 
 of the men's intelligence ; therefore if the men love their own 
 intelligence, it cannot be united with its genuine love, which 
 belongs to the wife ; and if the man's intelligence is not united 
 with its genuine love, which belongs to the wife, it becomes 
 insanity grounded in haughtiness, and conjugial love becomes 
 cold. What woman in such case can unite her love to what is 
 cold ; and what man can unite the insanity of his haughtiness 
 to the love of intelligence? But the men said, ^^ Whence has 
 a man honor from his wife but by her magnifying his intel- 
 ligence?" The wives replied, " From love, because love honors; 
 and honor cannot be separated from love, but love may be from 
 honor. Afterwards they came to this third conclusion ; You 
 seemed as if you loved your wives ; and you do not see that you 
 are loved by them, and thus that yo* re-love; and that your 
 intelligence is a receptacle : if therefore you love your intel- 
 ligence in yourselves, it becomes the receptacle of your love ; 
 and the love oi proprium (or self-hood), since it cannot endure 
 an equal, never becomes conjugial love; but so long as it pre- 
 vails, so long it remains adulterous. Hereupon the men were 
 silent; nevertheless they murmured, "What is conjugial love?" 
 Some husbands in heaven heard what passed, and confirmed 
 thence the three conclusions of the wives. 
 
 ON POLYGAMY. 
 
 832. The reason why polygamical marriages are absolutely 
 condemned by the Christian world cannot be clearly seen by any 
 one, whatever powers of acute and ingenious investigation he 
 may possess, unless he be pj'eviously instructed, that there 
 exists a love truly conjugial ; that this love can only 
 exist between two ; nor between two, except from the 
 Lord alone; and that into this love is inserted heaven 
 WITH ALL ITS FELICITIES. Unlcss thesc knowledges precede, and 
 as it were lay the first stone, it is in vain for the mind to desire 
 to draw from the understanding any reasons for the condem 
 nation of polygamy by the Christian world, whicli should be 
 satisfactory, and on which it may firmly stand, as a house upon 
 its stone or foundation. It is well known, that the institution 
 of monogamical marriage is founded on the Word of the Iiord, 
 276 
 
AND ITS CHASTE DELIGHTS. 4 y v , MST ^ O 
 
 " That whosoever putteth away his wife^ excepi-^4U3uaccounrh^S J^A 
 whoredom, and marrieth another, committeth adultery \ and that ^ 
 from, the hegi7ining, or from the first establishment of marriages, "^ 
 it was [o7'daiued], thai two should become one flesh / and that 
 man should 7iot separate what God hath joined together, ^^ Matt, 
 xix. 3 — 12. But although the Lord spake these words from 
 the divine hiw inscribed on marriages, still if the understanding 
 cannot support that law by some reason of its own, it may so 
 warp it by the turnings and windings to which it is accustomed, 
 and by sinister interpretations, as to render its principle ob- 
 scure and ambiguous, and at length affirmative negative ; — 
 affirmative, because it is also grounded in the civil law ; and ne- 
 gative, because it is not grounded in a rational view of those 
 words. Into this principle the human mind will fall, unless it 
 be previously instructed respecting the above-mentioned know- 
 ledges, which may be serviceable to the understanding as intro- 
 ductory to its reasons : these knowledges are, that there exists a 
 love truly conjugial ; that this love can only possibly exist be- 
 tween two ; nor between two, except from the Lord alone ; and 
 that into this loVe is inserted heaven with all its felicities. But 
 these, and several other particulars respecting the condemnation 
 of polygamy by the Christian world, we will demonstrate in the 
 following order : L Love truly conjugial can only exist with one 
 wife, consequently neither ca7i friendship, confidence, ability truly 
 conjugial, and such conjunction of minds that txco may be one 
 flesh. IL Thus celestial blessednesses, spiritual satisfactions, and 
 natural delights, which from the beginning were provided for 
 those who are in love truly conjugial, can only exist with one 
 wife. III. All those things can only exist from the Lord alone ; ■ 
 and they do not exist with any but those who come to him alone, 
 and at the same time live according to his commandments. IV. 
 Consequently, love truly conjugial, with its felicities, can only 
 exist with those who are of the Christian church. Y. Therefore 
 a Christian is not allowed to mai^ry more than one wife, YI. If 
 a Christian marries several wives, he commits not only natural 
 hut also spiritual adultery. YII. The Israelitish nation was per- 
 mitted to marry several wives, because they had not the Christian 
 church, and consequently love truly conjugial coidd not exist with 
 them. YIII. At this day the Mahometans are permitted to 
 marry several wives, because they do not acknowledge the Lm^d 
 Jesus Christ to be one with Jehovah the Father, and thereby to be 
 the God of heaven and earth / and hence they cannot receive love 
 truly conjugial. IX. The Mahometan heaven is out of the Chris- 
 tian heaven and is divided into two heavens, the inferior and the 
 superior y and only those are elevated into their superior heaven 
 who renounce concubines and live with one wife, and acknow- 
 ledge^ our Lord as equal to God the Father, to whom is given do- 
 minion over heaven and earth. X. Polygamy is lasciviousncss 
 
 'j:7 
 
332, 333 CONJUGIAL love 
 
 XI. Gonjugial chastity^ purity^ and sanctity, cannot exist with 
 jplygamists. XII. Polygamists^ so long as they remain such^ 
 cannot hecome spiritual. XIII. Polygamy is not sin with those 
 who live in it from a religious notion. XIY. That polygamy is 
 not sin with those who are in ignorance respecting the Lord. 
 XV. That of these, although polygamists, such are saved as ac- 
 knowledge God, and from a religious notion live according to the 
 civil laws of justice. XYI. But none either of the latter or of 
 the former can he associated with the angels in the Christian 
 heavens. We proceed to an explanation of each article. 
 
 333. I. Love truly cx)njugial can only exist with one 
 
 WIFE, CONSEQUENTLY NEITHER CAN FRIENDSHIP, CONFIDENCE, 
 ABILITY TRULY CONJUGIAL, AND SUCH A CONJUNCTION OF MINDS 
 
 THAT TWO MAY BE ONE FLESH. That love triilj conjugial is at 
 this day so rare as to be generally unknown, is a subject which 
 has been occasionally inquired into above ; that nevertheless 
 such love actually exists, was demonstrated in its proper chapter, 
 and occasionally in following chapters. But apart from such 
 demonstration, who does not know that there ^is such a love, 
 which, for excellency and satisfaction, is paramount to all other 
 loves, so that all other loves in respect to it are of little account ? 
 That it exceeds self-love, the love of the world, and even the love 
 of life, experience testifies in a variety of cases. Have there not 
 been, and are there not still, instances of men, who for a woman, 
 the dear and desired object of their wishes, prostrate themselves 
 on their knees, adore her as a goddess, and submit themselves as 
 the vilest slaves to her will and pleasure? a plain proof that this 
 love exceeds the love of self. Have there not been, and are there 
 not still instances of men, who for such a woman, make light of 
 wealth, yea of treasures presented in prospect, and are also pro- 
 digal of those which they possess ? a plain proof that this love 
 exceeds the love of the world. Have there not been, and are 
 there not still, instances of men who for such a woman, account 
 life itself as worthless, and desire to die rather than be disap- 
 pointed in their wishes, as is evidenced by the many fatal com- 
 bats between rival lovers on such occasions? a plain proof that 
 this love exceeds the love of life. Lastly, have there not been, 
 and are there not still, instances of men, who for such a woman, 
 have gone raving mad in consequence of being denied a place in 
 her favor ? From such a commencement of tnis love in several 
 cases, who cannot rationally conclude, that, from its essence, it 
 holds supreme dominion over every other love ; and that the 
 man's soul in such case is in it, and promises itself eternal 
 blessedness with the dear and desired object of its wishes? 
 And who can discover, let him make what inquiry he pleases, 
 any other cause of this than that he has devoted his soul and 
 heart to one woman ? for if the lover, while he is in that state, 
 had the offer made him of choosing out of the whole sex the wor 
 2T8 
 
AND ITS CHASTE DELIGHTS. 333 335 
 
 thiest, the richest, and the most beautiful, would he not despise 
 the offer, and adhere to her whom he had already chosen, his 
 heart being riveted to her alone ?" These observations are made 
 in order that you may acknowledge, that conjugial love of such 
 super-eminence exists, while one of the sex alone is loved. What 
 understanding which with quick discernment attends to a chain 
 of connected reasonings, cannot hence conclude, that if a lover 
 from his inmost soul constantly persisted in love to that one, he 
 would attain those eternal blessednesses which he promised him- 
 self before consent, and promises in consent? That he also does 
 attain them if he comes to the Lord, and from him lives a life of 
 true religion, was shewn above. Who but the Lord enters the 
 life of man from a superior principle, and implants therein in- 
 ternal celestial joys, and transfers them to the derivative prin- 
 ciples which follow in order ; and the more so, while at the 
 same time he also bestows an enduring strength or ability? It 
 is no proof that such love does not exist, or cannot exist, to 
 urge that it is not experienced in one's self, and in this or thf.t 
 person. 
 
 334. Since love truly conjugial unites the souls and hearts of 
 two persons, therefore also it is united with friendship, and by 
 friendship with confidence, and makes each conjugial, and so 
 exalts them above other friendships and confidences, that as that 
 love is the chief love, so also that friendship and that confidence 
 are the chief: that this is the case also with ability, is plain from 
 several reasons, some of which are discovered in the second 
 MEMORABLE RELATION that follows this chapter ; and from this 
 ability follows the endurance of that love. That by love truly 
 conjugial two consorts become one flesh, was shewn in a separate 
 chapter, from n. 156 — 183. 
 
 335. XL Thus celestial blessedness, spiritual satis- 
 factions, AND natural delights, WHICH FROM THE BEGINNING 
 WERE PROVIDED FOR THOSE WHO ARE IN LOVE TRULY CONJUGIAL, 
 
 CAN ONLY EXIST WITH ONE WIFE. They are called celestial 
 blessednesses, spiritual satisfactions, and natural delights, be- 
 cause the human mind is distinguished into three regions, of 
 which the highest is called celestial, the second spiritual, and 
 the third natural; and those three regions, with such as are 
 principled in love truly conjugial, are open, and influx follows in 
 ordef according to the openings. And as the pleasantnesses of 
 that love are most eminent in the highest regions, they are per- 
 ceived as blessednesses, and as in the middle region they are less 
 eminent, they are perceived as satisfactions, and lastly, in the 
 lowest region, as delights: that there are such blessednesses, 
 satisfactions, and delights, and that they are perceived and felt, 
 appears from the memorable relations in which they are 
 described. The reason why all those happinesses were from the 
 beginning pi'ovided for those who are principled in love truly 
 
 279 
 
335 — 337 coNJUGiAL love 
 
 conjngial, is, because there is an infinity of all blessednesses in 
 the Lord, and he is divine love; and it is the essence of love to 
 desire to communicate all its goods to another whom it loves ; 
 therefore together with man he created that love, and inserted 
 in it the faculty of receiving and perceiving those blessednesses. 
 "Who is of so dull and doting an apprehension as not to be able 
 to see, that there is some particular love into which the Lord has 
 collected all possible blessings, satisfactions, and delights ? 
 
 336. IIL All those things can only exist from the 
 Lord alone; and they do not exist with any but those 
 WHO come to him alone, and live according to his com- 
 mandments. This has been proved above in many places ; to 
 which proofs it may be expedient to add, that all those blessings, 
 satisfactions, and delights can only be given by the Lord, and 
 therefore no other is to be approached. What other can be 
 approached, when by him all things were made which are made, 
 John i. 3 ; when he is the God of heaven and earth, Matt, xxviii. 
 18: when no appearance of God the father was ever seen, or his 
 voice heard, except through him, John i. 18; chap. v. 37 ; chap, 
 xiv. 6 — 11 ? From these and very many other passages in the 
 Word, it is evident that the marriage of love and wisdom, or of 
 good and truth, from which alone all marriages derive their 
 origin, proceeds from him alone. Hence it follows, that the 
 above love with its felicities exists with none but those who come 
 to him; and the reason why it exists with those who live accord- 
 ing to his commandments, is, because he is conjoined with them 
 by love, John xiv. 21 — 24. 
 
 337. IV. Consequently, love truly conjugial with its 
 felicities can only exist wriH those who are of the 
 Christian church. The reason why conjngial love, such as 
 was described in its proper chapter, n. 57 — 73, and in the 
 following chapters, thus such as as it is in its essence, exists only 
 with those who are of the Christian chnreh, is, because that 
 love is from the Lord alone, and the Lord is not so known else- 
 where as that he can be approached as God ; also because that 
 love is according to the state of the church with every one, n. 
 130, and the genuine state of the church is from no other source 
 than from the Lord, and thus is with none but those who receive 
 it from him. That these two principles are the beginnings, intro- 
 ductions, and establishments of that love, has been already con- 
 firmed by such abundance of evident and conclusive reasons, that 
 it is altogether needless to say any tiling more on the subject. 
 The reason why conjugial love is nevertlieless rare in the Chris- 
 tian world, n. 58 — 59, is, because few in that world approach the 
 Lord, and among those there are some who indeed believe the 
 church, but do not live accordingly ; besides other circumstances 
 which are unfolded in the Apocalypse Revealed, where the 
 present state of the Christian church is fully described. But 
 
 280 
 
AND ITS CHASTE DELIGHTS. 337 339 
 
 nevertheless it is an established truth, that love truly conjugial 
 can only exist with those who are «f the Christian church ; there- 
 fore also from this ground polygamy is in that church altogether 
 rejected and condemned ; that this also is of the divine provi- 
 dence of the Lord, appeai-s very manifest to those who think 
 justly concerning providence. 
 
 338. y. Therefore a Christian is not allowed to 
 MARRY MORE THAN ONE WIFE. This follows as B. couclusion 
 from the confirmation of the preceding articles ; to which this is 
 to be added, that the genuine conjugial principle is more deeply 
 inserted into the minds of Christians, than of the Gentiles who 
 have embraced polygamy ; and that hence the minds of Chris- 
 tians are more susceptible of that love than the minds of poly- 
 gamists ; for that conjugial principle is inserted in the interiors 
 of the minds of Christians, because they acknowledge the Lord 
 and his divine principle, and in the exteriors of their minds by 
 civil laws. 
 
 339. YI. If a Christian marries several wives, he 
 
 COMMITS not only NATURAL BUT ALSO SPIRITUAL ADULTERY. 
 
 That a Christian w^ho marries several wives, commits natural 
 adultery, is agreeable to the Lord's words, " That it is not law- 
 ful to put away a wife^ because from the heginning they were 
 created to he one flesh / and thai he who jputteth away a wife 
 without just cause^ and marrieth another^ committeth adultery ^ 
 Matt. xix. 3 — 12 ; thus still more does he commit adultery who 
 does not put away his wife, but, while retaining her, connects 
 himself with another. This law enacted by the Lord respecting 
 marriages, has its internal ground in spiritual marriage ; for 
 whatever the Lord spoke was in itself spiritual ; which is meant 
 by this declaration, " The words that I speak unto you are spirit 
 and are lifQ^^^ John vi. 63. The spiritual [sense] contained 
 therein is this, that by polygamical 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 still more the 
 Word, and with the Word the church ; and the profanation of 
 those things is spiritual adultery. That the profanation of the 
 good and truth of the church derived from the Word corresponds 
 to adultery, and hence is spiritual adultery ; and that the falsifi- 
 cation of good and truth has alike correspondence, but in a less 
 degree, may be seen confirmed in the Apocalypse Revealed, n. 
 134. The reason why by polygamical marriages among Chris- 
 tians the marriage of the Lord and the church is profaned, is, 
 because there is a correspondence between that divine marriage 
 and the marriages of Christians ; concerning which, see above, 
 n. 83 — 102 ; which correspondence entirely perishes, if one wife 
 is joined to another ; and when it perishes, the married man is 
 no longer a Christian. The reason why by polygamical marriages 
 among Christians the marriage of good and truth is profaned, is, 
 
 281 
 
339, 340 coNJUGiAL love 
 
 because from tnis spiritual marriage are derived marriages in the 
 world ; and the marriages of Christians differ from those of othef 
 nations in this respect, that as good loves truth, and truth good, 
 and are a one, so it is with a wife and a husband ; therefore if a 
 Christian should join one wife to another, he would rend asunder 
 in himself that spiritual marriage ; consequently he would pro- 
 fane the origin of his marriage, and would thereby commit 
 spiritual adultery. That marriages in the world are derived from 
 the marriage of good and truth, may be seen above, n. 116 — 131. 
 The reason why a Christian by polygamical marriage would pro- 
 fane the "Word and the church, is, because the Word considered 
 in itself is the marriage of good and truth, and the church in lika 
 manner, so far as this is derived from the Word ; see above, n. 
 128 — 131. Now since a Christian is acquainted with the Lord, 
 possesses the Word, and has also the church from the Lord by the 
 Word, it is evident that he, much more than one who is not a 
 Christian, has the faculty of being capable of being regenerated, 
 and therebyof becoming spiritual,and also of attaining to love truly 
 conjugial; for these things are connected together. Since those 
 Christians who marry several wives, commit not only natural but 
 also at the same time spiritual adultery, it follows that the con- 
 demnation of Christian polygamists after death is more grievous 
 than that of those who commit only natural adultery. Upon 
 inquiring into their state after death, I received for answer, that 
 heaven is altogether closed in respect to them ; that they appear 
 in hell as lying in warm water in the recess of a bath, and that 
 they thus appear at a distance, although they are standing on 
 their feet, and walking, which is in consequence of their intestine 
 frenzy ; and that some of them are thrown into whirlpools in the 
 borders of the worlds. 
 
 340. VII. The Israelitisii nation was permitted to 
 
 MARRY SEVERAL WIVES, BECAUSE THEY HAD NOT THE CHRIS- 
 TIAN CHURCH, AND CONSEQUENTLY LOVE TRULY CONJUGIAL 
 
 COULD NOT EXIST WITH THEM. There are some at this day 
 who are in doubt respecting the institution relative to mono- 
 gamical marriages, or those of one man with one wife, and 
 who are distracted by opposite reasonings on the subject ; being 
 led to suppose that because polygamical marriages were openly 
 permitted in the case of the Israelitish nation and its kings, 
 and in the case of David and Solomon, they are also in them- 
 selves permissible to Christians ; but such persons have no 
 distinct knowledge respecting the Israelitish nation and the 
 Christian, or respecting the externals and internals of the 
 church, or respecting the change of the church from external 
 to internal by the Lord ; consequently they know nothing from 
 interior judgment respecting marriages. In general it is to 
 be observed, that a man is born natural in order that he may 
 be made spiritual ; and that so long as he remains natural, he is 
 282 
 
AND ITS CHASTE DELIGHTS. ' 340 
 
 in the niglit, and as it were asleep as to spiritual things ; and 
 that in tins case he does not even know the difference between 
 the external natural man and the internal spiritual. That the 
 Christian church was not with the Israeli tish nation, is known 
 from the Word ; for thej expected the Messiah, as they still 
 expect him, who was to exalt them above all other nations and 
 people in the world : if therefore thej had been told, and were still 
 to be told, that the Messiah's kingdom is over the heavens, and 
 thence over all nations, they would have accounted it an idle 
 tale ; hence they not only did not acknowledge Christ or the 
 Messiah, our Lord, when he came into the world, but also 
 barbarously took him away out of the world. From these 
 considerations it is evident, that the Christian church was not 
 with that nation, as neither is it at this day ; and those with 
 whom the Christian church is not, are natural men both exter- 
 nally and internally: to such persons polygamy is not hurtful, 
 since it is inherent in the natural man ; for, in regard to love in 
 marriages, the natural man perceives nothing but what has re- 
 lation to lust. This is meant by these words of the Lord, 
 " That Moses ^ hecause of the hardness of their hearts, suffered 
 them to put away their wives : hut that from the heginning it was 
 not so,^^ Matt. xix. 8. He says that Moses permitted it, in 
 order that it may be known that it was not the Lord [who per- 
 mitted it]. But that the Lord taught the internal spiritual 
 man, is known from his precepts, and from the abrogation of 
 the rituals which served only tor the use of the natural man ; 
 from his precepts respecting washing, as denoting the purifica- 
 tion of the internal man. Matt. xv. 1, 17 — "20 ; chap, xxiii. 25, 26 ; 
 Mark vii. 14 — 23 ; respecting adultery, as denoting cupidity 
 of the will, Matt. v. 28 ; respecting the putting away of wives, 
 as being unlawful, and respecting polygamy, as not being 
 agreeable to the divine law. Matt. xix. 3 — 9. These and several 
 other things relating to the internal principle and the spiritual 
 man, the Lord taught, because he alone opens the internals 
 of human minds, and makes them spiritual, and implants 
 these spiritual principles in the natural, that these also may 
 partake of a spiritual essence : and this effect takes place if he 
 is approached, and the life is formed according to his command 
 ments, which in a summary are, to believe on him, and to 
 shun evils because they are of and from the devil ; also to do 
 good works, because they are of the Lord and from the Lord ; 
 and in each case for the man to act as from himself, and at 
 the same time to believe that all is done by the Lord through 
 him. The essential reason why the Lord opens the internal spi- 
 ritual man, and implants this in the external natural man, is, be- 
 cause every man thinks and acts naturally, and therefore could 
 not perceive any thing spiritual, and receives it in his natural 
 principle, unless the Lord had assumed the human natural, and 
 
 283 
 
340, 341 CONJUGIAL LOVE 
 
 had made this also divine. From these considerations now it 
 appears a truth that the Israelitish nation was permitted to 
 marry several wives, because the Christian church was not with 
 them. 
 
 341. YIII. At this day the Mahometans are per- 
 mitted TO MARRY SEVERAL WIVES, BECAUSE THEY DO NOT 
 ACKNOWLEDGE THE LoRD JeSUS ChRIST TO BE ONE WITH 
 
 Jehovah the Father, and thereby to be the God of 
 heaven and earth, and hence cannot receive love truly 
 CONJUGIAL. The Mahometans, in conformity to the religion 
 which Mahomet gave them, acknowledge Jesus Christ to be the 
 Son of God and a grand prophet, and that he was sent into the 
 world by God the Father to teach mankind ; but not that God 
 the Father and he are one, and that his divine and human [prin- 
 ciple] are one person, united as soul and body, agreeably to the 
 faith of all Christians as grounded in the Athanasian Creed ; 
 therefore the followers of Mahomet could not acknowledge our 
 Lord to be any God from eternity, but only to be a perfect 
 natural man ; and this being the opinion entertained by Ma- 
 homet, and thence by his disciples, and they knowing that God 
 is one, and that that God is he who created the universe, there- 
 fore they could do no other than pass by our Lord in their 
 worship ; and the more so, because they declare Mahomet also 
 to be a grand prophet ; neither do they know what the Lord 
 taught. It is owing to this cause, that the interiors of their 
 minds, which in themselves are spiritual, could not be opened: 
 that the interiors of the mind are opened by the Lord alone, 
 may be seen just above, n. 340. The genuine cause why they 
 are opened by the Lord, when he is acknowledged to be the 
 (i-od of heaven and earth, and is approached, and with those 
 who live according to his commandments, is, because otherwise 
 there is no conjunction, and without conjunction there is no 
 reception. Man is receptible of the Lord's presence and of 
 conjunction with him. To come to him causes presence, and 
 to live according to his commandments causes conjunction ; his 
 presence alone is without reception, but presence and conjunction 
 together are with reception. On this subject I will impart the 
 following new information from the spiritual world. Every one 
 in that world, when he is thought of, is brought into view as 
 present ; but no one is conjoined to another except from the affec- 
 tion of love ; and this is insinuated by doing what he requires, 
 and what is pleasing to him. This circumstance, which is 
 common in the spiritual world, derives its origin from the Lord, 
 who, in this same manner, is present and is conjoined. The 
 above observations are made in order to shew, that the Maho- 
 metans are permitted to marry several wives, because love truly 
 conjugial, which subsists only between one man and one wife, 
 was not communicable to them ; since from their religious 
 284 
 
AND ITS CHASTE DELIGHTS. 341, 342 
 
 tenets they did not acknowledge the Lord to be equal to God 
 the Father, and so to be the God of heaven and earth. That 
 conjngial love with every one is according to the state of the 
 church, may be seen above, at n. 130, and in several other places. 
 342. IX. The Mahometan heaven is out of the Chris- 
 tian HEAVEN AND IS DIVIDED INTO TWO HEAVENS, THE INFERIOR 
 
 and the superior ; and only those are elevated into their 
 superior heaven who renounce concubines and live with 
 one wij^e, and acknowledge our lord as equal to god the 
 Father, to whom is given dominion over heaven and earth. 
 Before we speak particularly to each of these points, it may be 
 expedient to premise somewhat concerning the divine providence 
 of the Lord in regard to the rise of Mahometanism. That this 
 religion is received by more kingdoms than the Christian religion, 
 may possibly be a stumbling-block to those who, while thinking 
 of the divine providence, at the same time believe that no one 
 can be saved that is not born a Christian ; whereas the Mahc - 
 metan religion is no stumbling-block to those who believe th^t 
 all things are of the divine providence. These inquire in what 
 respect the divine providence is manifested in the Mahometan 
 religion ; and they so discover in it this, that the Mahometau 
 religion acknowledges our Lord to be the Son of God, the 
 wisest of men, and a grand prophet, who came into the world 
 to instruct mankind ; but since the Mahometans have made the 
 Koran the book of their religion, and consequently think much 
 of Mahomet who wrote it, and pay him a degree of worship, 
 therefore they think little respecting our Lord. In order to 
 shew more fully that the Mahometan religion was raised up by 
 the Lord's divine providence to destroy the idolatries of several 
 nations, we will give a detail of the subject, beginning with the 
 origin of idolatries. Previous to the Mahometan religion ido- 
 latrous worship prevailed throughout the whole world ; because 
 the churches before the Lord's coming were all representative ; 
 such also was the laraelitish church, in which the tabernacle, 
 the garments of Aaron, the sacrifices, all things belonging to the 
 temple at Jerusalem, and also the statutes, were representative. 
 The ancients likewise had the science of correspondences, whiLh 
 is also the science of representations, the very essential science 
 of the wise, which was principally cultivated by the Egyptians, 
 whence their hieroglyphics were derived. From that science 
 they knew what was signified by animals and trees of every kind, 
 likewise by mountains, hills, rivers, fountains, and also by the 
 sun, the moon, and the stars : by means of this science also they 
 had a knowledge of spiritual things ; since things represented, 
 which were such as relate to the spiritual wisdom of the angels, 
 were the origins [of those which represent]. Now since all their 
 worship was representative, consisting of mere correspondences, 
 
 285 
 
842, 843 OONJUGIAL LOVE 
 
 therefore they celebrated it oe mountains and hills, and also in 
 groves and gardens ; and on this account they sanctified foun- 
 tains, and in their adorations turned their faces to the rising 
 sun : moreover they made graven horses, oxen, calves, and lambs * 
 yea, birds, fishes, and serpents ; and these they set in theii 
 1 louses and other places, in order, according to the spiritual 
 things of the church to which they corresponded, or which they 
 represented. They also set similar images in their temples, as a 
 means of recalling to their remembrance the holy things of wor- 
 ship which they signified. In process of time, when the science 
 of correspondences was forgotten, their posterity began to wor- 
 ship the very graven images as holy in themselves, not knowing 
 that the ancients, their fathers, did not see anything holy in 
 them, but only that according to correspondences they repre- 
 sented and thence signified holy things. Hence arose the 
 idolatries which overspread the whole globe, as well Asia with 
 its islands, as Africa and Europe. To the intent that all those 
 idolatries might be eradicated, it came to pass of the Lord's 
 divine providence, that a new religion, accommodated to the 
 genius of the orientals, took its rise ; in which something from 
 each testament of the Word was retained, and which taught that 
 the Lord had come into the world, and that he was a grand pro- 
 phet, the wisest of all, and the Son of God. This was effected 
 by means of Mahomet, from whom that religion took its name. 
 From these considerations it is manifest, that this religion was 
 raised up of the Lord's divine providence, and accommodated, as 
 we have observed, to the genius of the orientals, to the end that 
 it might destroy the idolatries of so many nations, and might 
 give its professors some knowledge of the Lord, before they came 
 mto the spiritual world, as is the case with every one after death. 
 This religion would not have been received by so many nations, 
 neither could it have eradicated their idolatries, unless it had 
 been made agreeable to their ideas ; especially unless polygamy 
 had been permitted ; since without such permission, the orien- 
 tals would have burned with the fire of filthy adultery more than 
 the Europeans, and would have perished. 
 
 343. The Mahometans also have their heaven ; for all in the 
 universe, who acknowledge a God, and from a religious notion 
 shuns evils as sins against him, are saved. That the Mahometan 
 heaven is distinguished into two, the inferior and the superior, 
 I have heard from themselves : and that in the inferior heaven 
 they live with several wives and concubines as in the world ; but 
 that those who renounce concubines and live with one wife, are 
 elevated into the superior heaven. I have heard also that it is 
 impossible for them to think of our Lord as one with the Father ; 
 but that it is possible for them to think of him as his equal, and 
 that he has dominion over heaven and earth, because he is hia 
 286 
 
Am) ITS CHASTE DELIGHTS. 843 — 846 
 
 Son ; therefore such of them as are elevated bj the Lord into 
 their superior heaven, hold this belief. 
 
 344. On a certain time I was led to perceive the quality of 
 the heat of conjugial love with poljgamists. I was conversing 
 with one who personated Mahomet. Mahomet himself is never 
 present, but some one is substituted in his place, to the end that 
 those who are lately deceased may as it were see him. This 
 substitute, after I had been talking with him at a distance, sent 
 me an ebony spoon and other things, which were proofs that they 
 came from him ; at the same time a communication was opened 
 for the heat of their conjugial love in that place, which seemed 
 to me like the warm stench of a bath ; whereupon I turned 
 myself away, and the communication was closed. 
 
 345. X. Polygamy is lasciviousness. The reason of this 
 is, because its love is divided among several, and is the love of 
 the sex, and the love of the external or natural man, and thus is 
 not conjugial love, which alone is chaste. It is well known that 
 p^lygamical love is divided among several, and divided love is 
 not conjugial love, which cannot be divided from one of the sex; 
 hence the former love is lascivious, and polygamy is lascivious- 
 ness. Polygamical love is tlie love of the sex, differing from it 
 only in this respect, that it is limited to a number, which the 
 polygamist may determine, and that it is bound to the observance 
 of certain laws enacted for the public good ; also that it is allowed 
 to take concubines at the same time as wives ; and thus, as it is 
 the love of the sex, it is the love of lasciviousness. The reason 
 why polygamical love is the love of the external or natural man 
 is, because it is inherent in that man ; and whatever the natural 
 man does from himself is evil, from which he cannot be released 
 except by elevation into the internal spiritual man, which is 
 effected solely by the Lord ; and evil respecting, the sex, by 
 which the natural man is influenced, is whoredom ; but since 
 whoredom is destructive of society, instead thereof was induced 
 its likeness, which is called polygamy. Every evil into which a 
 man is born from his parents, is implanted in his natural man, 
 but not any in his spiritual man ; because into this he is born from 
 the Lord. From what has now been adduced, and also from 
 several other reasons, it may evidently be seen, that polygamy 
 is lasciviousness. 
 
 346. XL Conjugial chastity, purity, and sanctity can- 
 not EXIST WITH polygamists. This follows from what has been 
 just now proved, and evidently from what was demonstrated in 
 the chapter on the chaste principle and the non-chaste; 
 especially from these articles of that chapter, namely, that a 
 chaste, pure, and holy principle is predicated only of monogamical 
 marriages, or of the marriage of one man with one wife, n. 141 ; 
 also, that love truly conjugial is essential chastity, and that hence 
 all the delights of that love, even the ultimate, are chaste, n. 
 
 287 
 
3i6 — 349 CONJUGIAL LOVE 
 
 143, 144 ; and moreover from what was adduced in the chapter 
 ON LOVE TRULY coNJUGiAL, namely, that love truly conjugial, 
 which is that of one man with one wife, from its origin and cor- 
 respondence, is celestial, spiritual, holy, and clean above every 
 other love, n. 64. JS^ow since chastity, purity, and sanctity exist 
 only in love truly conjugial, it follows, that it neither does nor 
 can exist in polygamical love. 
 
 347. XII. A POLYGAMIST, SO LONG AS HE REMAINS SUCH, 
 
 GANNOT BECOME SPIRITUAL. To bccome 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. Kespecting this 
 elevation no one knows anything but he that is elevated ; never- 
 theless the natural man, although not elevated, perceives no 
 other than that he is ; because he can elevate his understanding 
 into the light of heaven, and think and talk spiritually, like the 
 spiritual man ; but if the will does not at the same time follow 
 the understanding to its altitude, he is still not elevated ; for he 
 does not remain in that elevation, but in a short time lets him- 
 self down to his will, and there fixes his station. It is said the 
 will, but it is the love that is meant at the same time ; because 
 the will is the receptacle of the love ; for what a man loves, that 
 lie wills. From these few considerations it may appear, that a 
 polygamist, so long as he remains such, or what is the same, a 
 natural man, so long as he remains such, cannot be made 
 spiritual. 
 
 348. XIII. Polygamy is not sin with those who live 
 IN IT FROM A RELIGIOUS NOTION. All that which is Contrary to 
 religion is believed to be sin, because it is contrary to God ; 
 and on the other hand, all that which agrees with religion, is 
 believed not to be sin, because it agrees with God ; and as poly- 
 gamy existed with the sonsof Israel from a principle of religion, 
 and exists at this day. with the Mahometans, it could not, and 
 cannot, be imputed to them as sin. Moreover, to prevent its 
 being sin to them, they remain natural, and do not become 
 spiritual ; and the natural man connot see that there is any sin 
 in such things as belong to the received religion : this is seen 
 only by the spiritual man. It is on this account, that although 
 the Maiiometans are taught by the Koran to acknowledge our 
 Lord as the Son of God, still they do not come to him, but to 
 Mahomet; and so long they remain natural, and consequently 
 do not know that there is in polygamy any evil, or indeed any 
 lasciviousness. The Lord also saith, ^^Ifye wei^e hlind ye would 
 not have sin y hut now ye say^ We see^ therefore your shi re- 
 7mimeth^'' John ix. 41. Since polygamy cannot convict them ol 
 siu, therefore after death they have their heavens, n. 342, 343 ; 
 and their joys there according to life. 
 
 349. XIV. Polygamy is not sin with those who are 
 IN ignorance respecting the Lord. This is, because lovo 
 
 :i88 
 
AND rrS CHASTE DELIGHTS. 349 351 
 
 truly conjugial is from the Lord alone, and cannot be imparted 
 by the Lord to any but those who know him, acknowledge him. 
 believe on him, and live the life which is from him ; and those 
 to whom that love cannot be imparted know no other than that 
 the love of the sex and conjugial love are the same thing; con- 
 sequently also polygamy. Moreover, polygamists, who know 
 nothing of the Lord, remain natural : for a man {homo) is made 
 spiritual only from the Lord ; and that is not imputed to the 
 natural man as sin, which is according 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 
 respecting love truly conjugial ; and this love in excellence is 
 spiritual. Nevertheless the reason of polygamists is taught from 
 experience, that both public and private peace reouire that 
 promiscuous lust in general should be restrained, and be left to 
 eve.y one within his own house : hence comes polygamy. 
 
 350. It is well known, that a man {homo) by birth is viler, 
 than the beasts. All the beasts are born into the knowledges 
 corresponding to the love of their life ; for as soon as they are 
 born, or are hatched from the Q^g^ they see, hear, walk, know 
 their food, their dam, their friends and foes ; and soon after this 
 they show attention to the sex, and to the afi'airs of love, and 
 also to the rearing of their offspring. Man alone, at his birth, 
 knows nothing of this sort ; for no knowledge is connate to him ; 
 he has only the faculty and inclination of receiving those things 
 which relate to knowledge and love ; and if he does not receive 
 these from others, he remains viler than a beast. That man is 
 born in this condition, to the end that he may attribute nothing 
 to himself, but to others, and at length every thing of wisdom 
 and of the love thereof to God alone, and may hence become an 
 image of God, see the memokable relation, n. 132 — 136. 
 From these considerations it follows, that a man who does not 
 learn from others that the Lord has come into the world, and 
 that he is God, and has only acquired some knowledge respect- 
 ing religion and the laws of his country, is not in fault if he 
 thinks no more of conjugial love than of the love of the sex, 
 and if he believes polygamical love to be the only conjugial love. 
 The Lord leads such persons in their ignorance ; and by his 
 divine auspices providently withdraws from the imputation of 
 guilt those who, from a religious notion, shun evils as sins, to 
 the end that they may be saved ; for every man is born for heaven, 
 and no one for hell ; and every one comes into heaven [by influ- 
 ence] from the Lord, and into hell [by influence] from himself. 
 
 351. XV. Of these, although polygamists, such ark 
 
 SAVED AS ACKNOWLEDGE A GoD, AND FROM A RELIGIOUS NOTION 
 LIVE ACCORDING TO THE CIVIL LAWS OF JUSTICE. All tlirOUgllOU*. 
 
 the world who acknowledge a God and live according to the 
 civil laws of justice from a religious notion, are saved. By tho 
 
 19 281) 
 
851, 352 fJONJUGIAL LOVE 
 
 civil laws of justice we mean snch precepts as are contained in 
 the Decalogue, which forbid murder, theft, adultery, and false 
 witness. These precepts are the civil laws of justice in all the 
 kingdoms of the earth ; for without them no kingdom could 
 subsist. But some are influenced in the practice of them by fear 
 of the penalties of the law, some by civil obedience, and some 
 also by religion ; these last are saved, because in such case God 
 is in tiiem ; and every one, in whom God is, is saved. Who does 
 not see, that among the laws given to the sons of Israel, after 
 they had left Egypt, were tliose which forbid murder, adultery, 
 theft, and false witness, since without those laws their com- 
 munion or society could not subsist? and yet these laws were 
 promulgated by Jehovah God upon Mount Sinai with a stupen- 
 dous miracle : but the cause of tneir being so promulgated was, 
 that they might be also laws of religion, and thus that the people 
 might practise them not only for the sake of the good of society, 
 .but also for the sake of God, and that when they practised them 
 from a religious notion for the sake of God, they might be saved. 
 From these considerations it may appear, that the pagans, who 
 acknowledge a God, and live according to the civil laws of j ustice, 
 are saved ; since it is not their fault that they know nothing of 
 the Lord, consequently nothing of the chastity of the marriage 
 with one wife. For it is contrary to the divine justice to con- 
 demn those who acknowledge a God, and from their religion 
 practise the laws of justice, which consist in shunning evils be- 
 cause they are contrary to God, and in doing what is good be- 
 cause it is agreeable to God. 
 
 352. XVI. But none either of the latter ok of the 
 
 F>.)RMEK CAN BE ASSOCIATED WITH THE ANGELS IN THE CHRIS- 
 TIAN HEAVENS. The reason of this is, because in the Christian 
 heavens there are celestial light, which is divine truth, and 
 celestial heat, which is divine love ; and these two discover the 
 quality of goods and truths, and also of evils and falses ; hence, 
 there is no communication between the Christian and the Maho- 
 metan heavens, and in like manner between the heavens of the 
 Gentiles. If there were a communication, none could have been 
 saved but those who were in celestial light and at the same time 
 in celestial heat from the Lord ; yea neither would these be 
 saved if there was a conjunction of the heavens: for in conse- 
 quence of conjunction all the heavens would so far fall to decay 
 that the angels would not be able to subsist ; for an unchaste and 
 lascivious principle would fl.ow from the Mahometans into the 
 Christian heaven, which in that heaven could not be endured; 
 ana a chaste and pure principle would flow from the Christians 
 into the Mahometan heaven, which again could not be there 
 endured. In such case, in consequence of communication and 
 thence of conjunction, the Christian angels would become natural 
 and thereby adulterers; or if they remained spiritiud, they would 
 290 
 
AND ITS CHASTE DELIGHTS. 352— ?S54 
 
 be continually sensible of a lascivious principle about them, 
 which would intercept all the blessedness of their life. The case 
 would be somewhat similar with the Mahometan heaven : for the 
 spiritual principles of the Christian heaven would continually 
 encompass and torment them, and would take away all the 
 delight of their life, and would moreover insinuate that poly- 
 gamy is sin, whereby they would be continually chided. This 
 is the reason why all the heavens are altogether distinct from 
 each other, so that there is no connection between them, except 
 by an 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 his reception ; and reception is according 
 to religion. This communication is granted, but not a commu- 
 nication of the heavens with each other. 
 
 353. To the above I shall add two memorable relations. 
 First. I was once in the midst of the angels and heard their 
 conversation. It was respecting intelligence and wisdom ; that 
 a man perceives no other than that each is in himself, and thus 
 that whatever he thinks trom his understanding and intends 
 from his will, is from himself; when nevertheless not the least 
 portion thereof is from the man, but only the faculty of receiv- 
 ing the things of the understanding and the will from God : and 
 as every man {homo) is by birth inclined to love himself, it was 
 provided from creation, to prevent man's perishing by self-love 
 and the conceit of his own intelligence, that that love of the man 
 ivir) should be transferred into the wife, and that in her should 
 be implanted from her birth a love for the intelligence and wis- 
 dom of her husband, and thereby a love for him ; therefore the 
 wife continually attracts to herself her husband's conceit of his 
 own intelligence, and extinguishes it in him, and vivifies it in 
 herself, and thus changes it into conjugial love, and fills it with 
 unbounded pleasantnesses. This is provided by the Lord, lest 
 the conceit of his own intelligence should so far infatuate the 
 man, as to lead him to believe that he has understanding and 
 wisdom from himself and not from the Lord, and thereby make 
 him willing to eat of the tree of the knowledge of good and evil, 
 and thence to believe himself like unto God, and also a god, as 
 the serpent, which was the love of his own intelligence, said and 
 persuaded him ; wherefore the man {homo) after eating was cast 
 out of paradise, and the way to the tree of life was guarded by a 
 cherub. Paradise, spiritually understood, denotes intelligence; 
 to eat of the tree of life, in a spiritual sense, is to be intelligent 
 and wise from the Lord; and to eat of the tree of the knowledge 
 of good and evil, in a spiritual sense, is to be intelligent and 
 wise from self. 
 
 354:. The angels having finished this conversation departed ; 
 and there came two priosts, together with a man who in the 
 
 291 
 
354, 355 C0N.njGiAL love 
 
 world had been an ambassador of a kingdom, and to them 
 I related what I had heard from the angels. On hearing this 
 they began to dispute with each other about intelligence and 
 wisdom, and the prudence thence derived, whether they are 
 from God or from man. The dispute grew warm. All three 
 in heart believed that they are from man because they are in 
 man, and that the perception and sensation of its being so con- 
 firm it ; but the priests, who on this occasion were influenced 
 by theological zeal, said, that there is nothing of intelligence 
 and wisdom, and thus nothing of prudence from man; and 
 when the ambassador retorted, that in such case there is nothing 
 of thought from man, they assented to it. But as it was per- 
 ceived in heaven, that all the three were in a similar belief, it 
 was said to the ambassador, " Put on the garments of a priest, 
 and believe that you are one, and then spea^k." He did so ; and 
 instantly he declared aloud that nothing of intelligence and wis- 
 dom, and consequently nothing of prudence, can possibly exist 
 but from God ; and he proved it with his usual eloquence full of 
 rational arguments. It is a peculiar circumstance in the spi- 
 ritual world, that a spirit thinks himself to be such as is denoted 
 by the garment he wears ; because in that world the understand- 
 ing clothes every one. Afterwards, a voice from heaven said to 
 the two priests, " Put oiF your own garments, and put on those 
 of political ministers, and believe yourselves to be such." They 
 did so ; and in this case they at the same time thought from 
 their interior self, and spoke from arguments which they had 
 inwardly cherished in favor of man's own intelligence. At that 
 instant there appeared a tree near the path ; and it was said to 
 them, " It is the tree of the knowledge of good and evil ; take 
 heed to yourselves lest ye eat of it." ^Nevertheless all the three, 
 infatuated by their own intelligence, burned with a desire to eat 
 of it, and said to each other, " Why should not we ? Is not the 
 fruit good ?" And they went to it and eat of it. Immediately 
 all the three, as they were in a like faith, became bosom friends ; 
 and they entered together into the way of self-intelligence, which 
 led into hell : nevertheless I saw them return thence, becaus^i 
 they were not yet prepared. 
 
 355. The second memorable relation. On a time as I 
 was looking into the spiritual world, I saw in a certain green 
 field some men, whose garments were like those worn by men of 
 this world; from which circumstance I knew that they were 
 lately deceased. I approached them and stood near them, that 
 I might hear what they were conversing about. Their conversa- 
 tion was about heaven ; and one of them who knew something 
 respecting it, said, " In heaven there are wonderful things, such 
 as no one can believe unless he has seen them : there are para- 
 disiacal gardens, magnificent palaces constructed according to the 
 rules of architecture, because the w ork of the art itself, resplen- 
 292 
 
AND ITS CHASTE DELIGHTS. 356 
 
 dent with gold ; in the front of which are cohimns of silver ; and 
 on the cohimns heavenly forms made of precious stones ; also 
 houses of jasper and sapphire, in the front of which are stately 
 
 Eorticos, tnrough which the angels enter ; and within the houses 
 andsome furniture, which no art or words can describe. The 
 angels themselves are of both sexes : there are youths and hus- 
 bands, also maidens and wives : maids so beautiful, that nothing 
 in the world bears any resemblance to their beauty ; and wives 
 still more beautiful, who are genuine images of celestial love, 
 and their husbands images of celestial wisdom ; and all these are 
 ever approaching the full bloom of youth ; and what is more, 
 they know no other love of the sex than conjugial love; and, 
 what you will be surprised to hear, the husbands there have a 
 perpetual faculty of enjoyment." When the novitiate spirits 
 heard that no other love of the sex prevailed in heaven than 
 conjugial love, and that they had a perpetual faculty of enjoy- 
 ment, they smiled at each other, and said, " What you tell us is 
 incredible ; there cannot be such a faculty : possibly you are 
 amusing us with idle tales." But at that instant a certain angel 
 from heaven unexpectedly stood in the midst of them, and said, 
 " Hear me, I beseech you ; I am an angel of heaven, and have 
 lived now a thousand years with my wife, and during that time 
 have been in the same flower of my age in which you here see me. 
 This is in consequence of the conjugial love in which 1 have 
 lived with my wife; and I can affirm, that the above faculty has 
 been and is perpetual with me ; and because I perceive that you 
 believe this to be impossible, I will talk with you on the subject 
 from a ground of rational argument according to the light of 
 your understanding. You do not know anything of the primeval 
 state of man, which you call a state of integrity. In that state 
 all the interiors of the mind were open even to the Lord ; and 
 hence they were in the marriage of love and wisdom, or of good 
 and truth ; and as the good of love and the truth of wisdom 
 perpetually love each other, they also perpetually desire to be 
 united ; and when the interiors of the mind are open, the con- 
 jugial spiritual love flows down freely with its perpetual en- 
 deavour, and presents the above faculty. The very soul of a man 
 (homo), being in the marriage of good and truth, is not only in 
 the perpetual endeavour of that union, but also in the perpetual 
 endeavour of the fructification and production of its own like- 
 ness ; and since the interiors of a man even from the soul are 
 open by virtue 'of that marriage, and the interiors continually 
 regard as an end the effect in ultimates that they may exist, 
 therefore that perpetual endeavor for fructifying and producing 
 its like, which is the property of the soul, becomes also of the 
 body : and since the ultimate of the operation of the soul in the 
 Dody with two conjugial partners is into the ultimates of love 
 therein, and these depend on the state of the soul, it is evident 
 
 293 
 
3S5 OONJUGIAL LOVE 
 
 whence tliey derive this perpetuality. Fructification also is per- 
 petual, because the universal sphere of generating and propagat- 
 ing the celestial things which are of love, and the spiritual things 
 which are of wisdom, and thence the natural things which are of 
 offspring, proceeds from the Lord, and fills all heaven and all the 
 world ; and that celestial sphere fills the souls of all men, and 
 descends through their minds into the body even to its ultimate», 
 and gives the power of generating. But this cannot be the case 
 with any but those with whom a passage is open from the soul 
 through the superior and inferior principles of the mind into the 
 body to its ultimates, as is the case with those who suffer them- 
 selves to be led back by the Lord into the primeval state of crea- 
 tion. I can confirm that now for a thousand years I have never 
 wanted faculty, strength, or vigor, and that I am altogether a 
 stranger to any diminution of powers, which are continually 
 renewed by the influx of the above-mentioned sphere, and in 
 such case also cheer the mind {animum)^ and do not make it sad, 
 as is the case with those who sufter the loss of those powers. 
 Moreover love truly conjugial is just like the vernal heat, from 
 the influx of which all things tend to germination and fructifica- 
 tion ; nor is there any other heat in our heaven : wherefore with 
 conjugial partners in that heaven there is spring in its perpetual 
 conatuSj and it is this perpetual conatus from which the above 
 virtue is derived. But fructifications with us in heaven are dif- 
 ferent from those with men on earth. With us fructifications are 
 spiritual, which are the fructifications of love and wisdom, or of 
 good and truth : the wife from the husband's wisdom receives 
 into herself the love thereof; and the husband from the love 
 thereof in the wife receives into himself wisdom ; yea the wife is 
 actually formed into the love of the husband's wisdom, which is 
 effected by her receiving the propagations of his soul with the 
 delight arising therefrom, in that she desires to be the love of her 
 husband's wisdom: thus from a maiden she becomes a wife and a 
 likeness. Hence also love with its inmost friendship with the 
 wife, and wisdom with its happiness with the husband, are con- 
 tinually increasing, and this to eternity. This is the state of the 
 angels of heaven." When the angel had thus spoken, he looked 
 at those who had lately come from the world, and said to them, 
 " You know that, while you were in the vigor of love, you loved 
 your married partners ; but when your appetite was gratified, you 
 regarded them with aversion ; but you do not know that we in 
 lieaven do not love our married partners in consequence of that 
 vigor, but that we have vigor in consequence of love and derived 
 from it ; and that as we perpetually love our married partners, 
 we have perpetual vigor : if therefore you can invert the state, 
 you may be able to comprehend this. Does not he who per- 
 petually loves a married partner, love her with the whole mind 
 and with the whole body ? for love turns everv thing of the mind 
 294 
 
AND ITS CHASTE DELIGHTS. 355 — 357 
 
 and of the body to that which it loves ; and as this is done 
 reciprocally, it conjoins the objects so that tliey become a one/' 
 He further said, ^' I will not speak to you of the conjugial love 
 implanted from the creation in males and females, and of their 
 inclination to legitimate conjunction, or of the faculty of proli- 
 fication in the males, which makes one with the faculty of mul- 
 tiplying wisdom from the love of truth ; and that so far as a man 
 loves wisdom from the love thereof, or truth from good, so far 
 he is in love truly conjugial and in its attendant vigor." 
 
 356. When he had spoken these words, the angel was silent ; 
 and from the spirit of his discourse the novitiates comprehended 
 that a perpetual faculty of enjoyment is communicable ; and as 
 this consideration rejoiced their minds, they exclaimed, '^ O how 
 happy is the state of angels ! We perceive that you in the hea- 
 vens remain for ever in a state of youth, and thence in the vigor 
 of that age ; but tell us how we also may enjoy that vigor." 
 The angel replied, "Shun adulteries as infernal, and approach 
 the Lord, and you will possess it." They said, " We will do so.'' 
 But the angel replied, "You cannot shun adulteries as infernal 
 evils, unless you in like manner shun all other evils, because 
 adulteries are the complex of all ; and unless you shun them, 
 you cannot approach the Lord ; for the Lord receives no others." 
 After this the angel took his leave, and the novitiate spirits 
 departed sorrowful. 
 
 ON JEALOUSY. 
 
 357. The subject of jealousy is here treated of, because it 
 also has relation to conjugial love. There is a just jealousy and 
 an unjust ;— a just jealousy with married partners who mutually 
 love each other, with whom it is a just and prudent zeal lest 
 their conjugial love should be violated, and thence a just grief if 
 it is violated ; and an unjust jealousy with those who are naturally 
 suspicious, and whose minds are sickly in consequence of viscous 
 and bilious blood. Moreover, all jealousy is by some accounted 
 a vice; which is particularly the case with whoremongers, who 
 censure even a just jealousy. The term jealousy (zdotypia) is 
 derived from zeli typus (the type of zeal), and there is a type 
 or image of just and also of unjust zeal; but we will explain 
 these distinctions in the following series of articles : L Zeal^ con- 
 sidered in itself, is like the ardent fire of love. II. The hurning 
 or flame of that love, which is zeal, is a sjpiritual hurning or flame, 
 arising from an infestation and assault of the love. III. The 
 quality of a man's (homo) seal is according to the qiiaUty of his 
 
 29.5 
 
357, 358 coNJUGiAL love 
 
 love / thus it differs according as the love is good or evil, IV, 
 The zeal of a good love and the zeal of an evil love are alike in 
 externals,^ hut altogether unlike in internals. Y. The zeal of a 
 good love in its internals contains a hidden store of love and 
 friendship ^ hut the zeal of an evil love in its internals contains 
 a hidden store of hatred and revenge. YI. The zeal of con- 
 jugial love is called jealousy. YII. Jealousy is like an ardent 
 fire against those who infest love exercised towards a married 
 partner^ and like a terrible fear for the loss of that love. YIII. 
 There is spiritual jealousy with monogamists^ and natural with 
 polygamists. IX. Jealousy with those married partners who ten- 
 derly love each other ^ is a just grief grounded in sound reason 
 lest con jugial love should he divided^ and should therehy perish. 
 X. Jealousy with married partners who do not love each other, 
 is grounded in several causes : arising in some instances from va- 
 rious mental weaknesses. XI. Ln some instances there is not any 
 jealousy • and this also from various causes. XII. There is a 
 jealousy also in regard to coticuhines^ hut 7iot such as in regard to 
 wives. XIII. Jealousy likewise exists among heasts and hirds. 
 XIY. The jealousy of men and hushands is different from, that of 
 women and wives. We proceed to an explanation of the above 
 articles. 
 
 358. I. Zeal, considered in itself, is like the ardent 
 FIRE OF LOVE. What jcalousy is cannot be known, unless it be 
 known what zeal is ; for jealousy is the zeal of coujugial love. 
 The reason why zeal is like the ardent fire of love is, because 
 zeal is of love, which is spiritual heat, and this in its origin is 
 like fire. In regard to the first position, it is well known that 
 zeal is of love : nothing else is meant by being zealous, and 
 acting from zeal, than acting from the force of love : but since 
 when it exists, it appears not as love, but as unfriendly and 
 hostile, oflTended at and fighting against him who hurts the love, 
 therefore it may also be called the defender and protector of love ; 
 for all love is of such a nature that it bursts into indignation and 
 anger, yea into fury, whenever it is disturbed in its delights : 
 therefore if a love, especially the ruling love, be touched, there 
 ensues an emotion of the mind ; and if it be hurt, there ensues 
 wrath. From these considerations it may be seen, that zeal is 
 not the highest degree of the love, but that it is ardent love. 
 The love of one, and the correspondent love of another, are like 
 two confederates ; but when the love of one rises up against the 
 love of another, they become like enemies ; because love is the 
 esse of a man's life ; therefore he that assaults the love, assaults 
 the life itself; and in such case there ensues a state of wrath 
 against the assailant, like the state of every man whose life is 
 attempted by another. Such wrath is attendant on every love, 
 even that which is most pacific, as is very manifest in the case of 
 hens, geese, and birds of every kind ; which, without any fear, 
 296 
 
AND ITS CHASTE DELIGHTS. 358 361 
 
 rise against and fly at those who injure their young, or rob them 
 of their meat. That some beasts are seized with anger, and wild 
 beasts with fury, if their young are attacked, or their prey taken, 
 from them, is well known. The reason why love is said to burn 
 like fire is, because love is spiritual heat, originating in the fire 
 of the angelic sun, which is pure love. That love is heat as it 
 were from fire, evidently appears from the heat of living bodies, 
 which is from no other source than from their love ; also from 
 the circumstance that men grow warm and are inflamed accord- 
 ing to the exaltation of their love. From these considerations 
 it is manifest, that zeal is like the ardent fire of love. 
 
 359. II. The bukning or flame of that love, which 
 IS zeal, is a spikitual burning or flame, arising from an 
 infestation and assault of the love. That zeal is a spiritual 
 burning or flame, is evident from what has been said above. As 
 love in the spiritual world is heat arising from the sun of that 
 world, therefore also love at a distance appears there as flame : it 
 is thus that celestial love appears with the angels of heaven ; and 
 thus also infernal love appears with the spirits of hell: but it is 
 to be observed, that that flame does not burn like the flame of 
 the natural world. The reason why zeal arises from an assault 
 of the love is, because love is the heat of every one's life ; where- 
 fore when the life's love is assaulted, the life's heat kindles itself, 
 resists, and bursts forth against the assailant, and acts as an 
 enemy by virtue of its own strength and ability, which is like 
 flame bursting from a fire upon him who stirs it : that it is like 
 fire, appears from the sparkling of the eyes from the face being 
 inflamed, also from the tone of the voice and the gestures. This 
 is the effect of love, as being the heat of life, to prevent its 
 extinction, and with it the extinction of all cheerfulness, vivacity, 
 and perceptibility of delight, grounded in its own love. 
 
 360. It may be expedient here to show how the love by being 
 assaulted is inflamed and kindled into zeal, like fire into flame. 
 Love resides in a man's will ; nevertheless it is not inflamed in 
 the will itself, but in the understanding ; for in the will it is like 
 fire, and in the understanding like flame. Love in the will 
 knows nothing about itself, because there it is not sensible of 
 anything relating to itself, neither does it there act from itself; 
 but this is done in the understanding and its thought : when 
 therefore the will is assaulted, it provokes itself to anger in the 
 understanding, which is efiected by various reasonings. These 
 reasonings are like pieces of wood, which the fire inflames, and 
 which thence burn : they are therefore like so much fuel, or so 
 many combustible matters which give occasion to that spiritual 
 flame, which is very variable. 
 
 361. We will here unfold the true reason why a man becomes 
 inflamed in consequence of an assault of his love. The human 
 form in its inmost principles is from creation a form of love and 
 
 297 
 
361, 362 CONJUGIAL LOTE 
 
 wisdom. In man there are all the affections of love, and thence 
 all the perceptions of wisdom, compounded in the most perfect 
 order, so as to make together what is unanimous, and thereby a 
 one. Those affections and perceptions are rendered substantial ; 
 for substances are their subjects. Since therefore the human 
 form is compounded of these, it is evident that, if the love is 
 assaulted, this universal form also, with everything therein, is 
 assaulted at the same instant, or together with it. And as the 
 desire to continue in its form is implanted from creation in all 
 living things, therefore this principle operates in every general 
 compound by derivation from the singulars of which it is com- 
 pounded, and in the singulars by derivation from the general 
 compound : hence when the love is assaulted, it defends itself 
 by its understanding, and the understanding [defends itself] 
 by rational and imaginative principles, whereby it represents to 
 itself the event ; especially by such as act in unity with the love 
 which is assaulted : and unless this was the case the above form 
 would wholly fall to pieces, in consequence of the privation of 
 that love. Hence then it is that love, in order to resist assaults, 
 hardens the substance of its form, and sets them erect, as it 
 were in crests, like so many sharp prickles, that is, crisps itself; 
 such is the provoking of love which is called zeal : wherefore if 
 there is no opportunity of resistance, there arise anxiety and 
 grief, because it foresees the extinction of interior life with its 
 delights. But on the other hand, if the love is favored and 
 cherished, the above form unbends, softens, and dilates itself ; 
 and the substances of the form become gentle, mild, meek, and 
 alluring. 
 
 362. III. The quality of a man's zeal is accoedinq 
 
 TO THE QUALITY OF HIS LOVE ; THUS IT DIFFERS ACCORDING AS 
 
 THE LOVE IS GOOD OR EVIL. Siucc zcal is of lovc, it follows 
 that its quality is such as the quality of the love is ; and as there 
 are in general two loves, the love of what is good and thence of 
 what is true, and the love of what is evil and thence of what is 
 false, hence in general there is a zeal in favor of what is good 
 and thence of what is true, and in favor of what is evil and 
 thence of what is false. But it is to be noted, that of each love 
 there is an infinite variety. This is very manifest from the angels 
 of heaven and the spirits of hell ; both of whom in the spiritual 
 world are the forms of their respective love ; and yet there is not 
 one angel of heaven absolutely like another as to face, speech, 
 gait, gesture, and manner ; nor any spirit of hell ; yea neither 
 can there be to eternity, howsoever they be multiplied into 
 myriads of myriads. Hence it is evident, that there is an infinite 
 variety of loves, because there is of their forms. The case is 
 the same with zeal, as being of the love ; the zeal of one can- 
 not be absolutely like or the same with the zeal of another. In 
 general there are the zeal of a good and the zeal of an evil love. 
 298 
 
AND ITS CHASTE DELIGHTS. 363 — 365 
 
 363. ly. The zeal of a good love and the zeal op 
 
 AN EVIL LOVE ABE ALIKE IN EXTERNALS, BUT ALTOGETHER 
 
 DIFFERENT IN INTERNALS. Zeal iH externals, with every one, 
 appears like anger and wrath ; for it is love enkindled and in- 
 flamed to defend itself against a violator, and to remove him. 
 The reason why the zeal of a good love and the zeal of an evil 
 love appear alike in externals is, because in both cases love 
 while it is in zeal, burns ; but with a good man only in externals, 
 whereas with an evil man it burns in both externals and inter- 
 nals ; and when internals are not regarded', the zeals appear 
 alike in externals ; but that they are altogether di^erent in 
 internals will be seen in the next article. That zeal appears in 
 externals like anger and wrath, may be seen and heard from all 
 those who speak and act from zeal ; as for example, from a priest 
 while he is preaching from zeal, the tone of whose voice is high, 
 vehement, sharp, and harsh ; his face is heated and perspires ; 
 he exerts himself, beats the pulpit, and calls forth tire from hell 
 against those who do evil : and so in many other cases. 
 
 364. In order that a distinct idea may be formed of zeal as 
 influencing the good, and of zeal as influencing the wicked, and 
 of their dissimilitude, it is necessary that some idea be previously 
 formed of men's internals and externals. For this purpose, let 
 us take a common idea on the subject, as being adapted to 
 general apprehension, and let it be exhibited by the case of a 
 nut or an almond, and their kernels. With the good, the 
 internals are like the kernels within as to their soundness and 
 goodness, encompassed with their usual and natural husk ; with 
 the wicked, the case is altogether difierent, their internals are 
 like kernels which are either not eatable from their bitterness, 
 or rotten, or worm-eaten ; whereas their externals are like the 
 shells or husks of those kernels, either like the natural shells oi 
 husks, or shining bright like shell-tish, or speckled like the 
 stones called irises. Such is the appearance of their externals, 
 within which the above-mentioned internald Ke concealed. Tht> 
 case is the same with their zeal. 
 
 365. V. The zeal of a good lotb in its internals 
 
 CONTAINS A HIDDEN STORE OF LOVE AND FRIENDSHIP; BUT THE 
 ZEAL OF AN EVIL LOVE IN ITS INTERNALS CONTAINS A HIDDEN 
 
 STORE OF HATRED AND REVENGE, it was said just abovc, that 
 zeal in externals appears like anger and wrath, as well with those 
 who are in a good love, as with those who are in an evil love : 
 but whereas the internals are difierent, the anger and wrath in 
 each case difiers from that of the other, and the difi'erence is as 
 follows : 1. The zeal of a good love is like a heavenly flame, 
 which in one case bursts out upon another, but only defends itself, 
 and that against a wicked person, as when he rushes into the tire 
 and is burnt ; but the zeal of an evil love is like an infernal 
 flame, which of itself bursts forth and rushes on, and is desirous 
 
 29d 
 
365 — 368 coNJUGiAL lovb 
 
 to consume acother. 2. The zeal of a good love instantly burns 
 away and is allayed when the assailant ceases to assault ; but 
 the zeal of an evil love continues and is not extinguished. 3. 
 This is because the internal of him who is in the love of good 
 is it in itself mild, soft, friendly, and benevolent; wherefore 
 when his external, with a view of defending itself, is fierce, 
 harsh, and haughty, and thereby acts with rigor, still it is tem- 
 pered by the good in which he is internally : it is otherwise with 
 the wicked ; with such the internal is unfriendly, without pity, 
 harsh, breathing hatred and revenge, and feeding itself with 
 their delights ; and although it is reconciled, still those evils lie 
 concealed as fires in wood underneath the embers ; and these 
 fires burst forth after death, if not in this world. 
 
 366. Since zeal in externals appears alike both in the good 
 and the wicked, and since the ultimate sense of the Word con- 
 sists of correspondence and appearances, therefore in the Word, 
 it is very often said of Jehovah that he is angry and wrathful, 
 that he revenges, punishes, casts into hell, with many other things 
 which are appearances of zeal in externals ; hence also it is that 
 he is called zealous : whereas there is not the least of anger, wrath, 
 and revenge in him ; for he is essential mercy, grace and cle- 
 mency, thus essential good, in whom it is impossible such evil 
 passions can exist. But on this subject see more particulars in 
 the treatise on Heaven and Hell, n. 545 — 550 ; and in the 
 Apocalypse Eevealed, n. 494, 498, 525, 714, 806. 
 
 367. YI. The zeal of conjuoial love is called jealousy. 
 Zeal in favor of truly con jugial love is the chief of zeals ; because 
 that love is the chief of loves, and its delights, in favor of which 
 also zeal operates, are the chief delights; for, as was shewn 
 above, that love is the head of all loves. The reason of this is, 
 because that love induces in a wife the form of love, and in a 
 husband the form of wisdom ; and from these forms united into 
 one, nothing can proceed but what savors of wisdom and at the 
 same time of love. As the zeal of conjugial love is the chief 
 of zeals, therefore it is called by a new name, Jealousy, which 
 is the very type of zeal. 
 
 368. YII. Jealousy is like an ardent fire against 
 
 THOSE WHO INFEST LOVE EXERCISED TOWARDS A MARRIED 
 PARTNER, AND LIKE A TERRIBLE FEAR FOR THE LOSS OF THAT 
 
 LOVE. The subject here treated of is Jealousy of those who 
 are in spiritual love with a married partner ; in the following 
 article we shall treat of the jealousy of those who are in natural 
 love; and afterwards of the jealousy of those who are in love 
 truly conj ugial. With those who are in spiritual love the j ealousy 
 is various, because their love is various ; for one love, whether 
 spiritual or natural, is never altogether alike with two persons, 
 still less with several. The reason why spiritual jealousy, oi 
 jealousy with the spiritual, is like an ardent fire raging against 
 300 
 
AND ITS CHASTE DELIGHTS. 368 370 
 
 those who infest their conjugial love, is, because with them the 
 first principle of love is in the internals of each party, and their 
 love from its first principle follows its principiates, even to its 
 ultimates, by virtue of which ultimates and at the same time of 
 first principles, the intermediates which are of the mind and 
 body, are kept in lovely connection. These, being spiritual, 
 in their marriage regard union as an end, and in union spiritual 
 rest and the pleasantness thereof: now, as they have rejected 
 disunion from their minds, therefore their jealousy is like a fire 
 stirred up and darting forth against those who infest them. 
 The reason why it is also like a terrible fear is, because their spi- 
 ritual love intends that they be one ; if therefore there exists a 
 chance, or happens an appearance of separation, a fear ensues 
 as terrible as when two united parts are torn asunder. This 
 description of jealousy was given me from heaven by those 
 who are in spiritual conjugial love ; for there are a natural, a 
 spiritual, and a celestial conjugial love; concerning the natural 
 and the celestial conjugial love, and their jealousy, we shall tako 
 occasion to speak in the two following articles. 
 
 369. YIII. There is spiritual jealousy with mon(»- 
 
 GAMISTS, AND NATURAL WITH POLYGAMISTS. The rcaSOU why 
 
 spiritual jealousy exists with monogamists is, because they alone 
 can receive spiritual conjugial love, as has been abundantly 
 shewn above. It is said that it exists ; but the meaning is that 
 it is capable of existing. That it exists only with a very few in 
 the Christian world, where there are monogamical marriages, 
 but that still it is capable of existing there, has also been con- 
 firmed above. That with polygamists conjugial love is natural, 
 may be seen in the chapter on Polygamy, n. 345, 347 ; in like 
 manner jealousy is natural in the same case, because this fol- 
 lows love. What the quality of jealousy is among polygamists, 
 we are taught from the relations of those who have been eye- 
 witnesses of its effects among the orientals : these effects are, 
 that wives and concubines are guarded as prisoners in work- 
 houses, and are withheld from and prohibited all communication 
 with men ; that into the women's apartments, or the closets of 
 their confinement, no man is allowed to enter unless attended 
 by a eunuch ; and that the strictest watch it set to observe 
 whether any of the women look with a lascivious eye or counte- 
 nance at a man as he passes ; and that if this be observed, the 
 woman is sentenced to the whip ; and in case she indulges her 
 lasciviousness with any man, whether introduced secretly into 
 her apartment, or from home, she is punished with death. 
 
 370. From these considerations it is plainly seen what is the 
 quality of the fire of jealousy into which polygamicul conjugial 
 love enkindles itself, — that it is into anger and revenge ; into 
 anger with the meek, and into revenge with the tierce. The 
 reason of this eflfect is, beca\3se their love is natural, and does 
 
 301 
 
^tO — 372 CONJTJGIAL LOTE 
 
 not partake of anything spiritual. This is a consequence of 
 what is demonstrated in the chapter on Polygamy, — that poly 
 
 famy is lasciviousness, n. 345 ; and that a polygamist, so long as 
 e remains such, is natural, and cannot become spiritual, n. 347. 
 But the fire of jealousy is different with natural monogamists, 
 whose love is inflamed not so much against the women as against 
 those who do violence, becoming anger against the latter, and 
 cold against the former : it is otherwise with polygamists, whose 
 fire of jealousy burns also with the rage of revenge : this likewise 
 is one of the reasons why, after the death of polygamists, their 
 concubines and wives are for the most part set free, and are sent 
 to seraglios not guarded, to employ themselves in the various 
 elegant arts proper to women. 
 
 371. IX. Jealousy with those maeried paetners who 
 
 TENDERLY LOVE EACH OTHER, IS A JUST GRIEF GROUNDED IN 
 SOUND REASON LEST CONJUGIAL LOVE SHOULD BE DIVIDED, 
 
 AND SHOULD THEREBY PERISH. All lovc is attended with fear 
 and grief; fear lest it should perish, and grief in case it perishes : 
 ft is the same with conjugial love; but the fear and grief attend- 
 ing this love is called zeal or jealousy. The reason why this 
 weal, with married partners who tenderly love each other, is 
 just and grounded in sound reason, is, because it is at the same 
 time a fear for the loss of eternal happiness, not only of its 
 own but also of its married partner's, and because also it is a 
 defence against adultery. In respect to the first consideration, 
 — that it is a just fear for the loss of its own eternal happiness 
 and of that of its married partner, it follows from every thing 
 which has been heretofore adduced concerning love truly con- 
 j igial ; and also from this consideration, that married partners 
 derive from that love the blessedness of their souls, the satis- 
 fiction of their minds, the delight of their bosoms, and the 
 j'leasure of their bodies; and since these remain with them to 
 (iternity, each party has a fear for eternal happiness. That the 
 above zeal is a just defence against adulteries, is evident: hence 
 it is like a fire raging against violation, and defending itself 
 against it. From these considerations it is evident, that who- 
 ever loves a married partner tenderly, is also jealous, but is just 
 and discreet according to the man's wisdom, 
 
 372. It was said, that in conjugial love there is implanted a 
 fear lest it should be divided, and a grief lest it should perish, and 
 that its zeal is like a fire raging against violation. Some time 
 ago, when meditating on this subject, I asked the zealous angels 
 concerning the seat of jealousy? They said, that it is in the 
 understanding of the man who receives the love of a married 
 partner and returns it ; and that its quality there is according 
 to his wisdom : they saidfurthei, that jealousy has in it somewhat 
 in common with honor, which also resides in conjugial love ; for 
 he that loves his wife, also honors her. In regard to zeal'a 
 
 302 
 
AND ITS CHASTE DELIGHTS. 872 — 374 
 
 residing with a man in his understandinsj, they assigned this 
 reason ; because conjngial love defends itselfby the understanding, 
 as good does by truth ; so the wife defends "those things wliich 
 are common with the man, by her husband; and that on this 
 account zeal is implanted in the men, and by them, and for 
 their sake, in the women. To the question as to the region of 
 the mind in which jealousy resides with the men, they replied, 
 in their souls, because it is also a defence against adulteries ; and 
 because adulteries principally destroy conjugial love, that when 
 there is danger of the violation of that love, the man's under- 
 standing grows hard, and becomes like a horn, with which he 
 strikes the adulterer. 
 
 373. X. Jealousy with married partners who do not 
 
 LOYE each other, IS GROUNDED IN SEVERAL CAUSES ; ARIS- 
 ING IN SOME INSTANCES FROM VARIOUS MENTAL WEAKNESSES. 
 
 The causes why married partners who do not mutually love each 
 other, are yet jealous, are principally the honor resulting from 
 power, the fear of defamation with respect both to the man him- 
 self and also to his wife, and the dread lest domestic affairs should 
 fall into confusion. It is well known that the men have honor 
 resulting from power, that is, that they are desirous of being 
 respected in consequence thereof; for so long as they have this 
 honor, they are as it were of an elevated mind, and not dejected 
 when in the company of men and women : to this honor also is 
 attached the name of bravery; wherefore military officers have it 
 more than others. That the fear of defamation, with respect 
 both to the man himself and also to his wife, is a cause of 
 jealousy that agrees with the foregoing: to which may be added, 
 that living with a harlot, and debauched practices in a house, are 
 accounted infamous. The reason why some are jealous through 
 a dread lest their domestic affairs should fall into confusion, is 
 because, so far as this is the case, the husband is made light of, 
 and mutual services and aids are withdrawn ; but with some in 
 process of time this jealousy ceases and is annihilated, and with 
 some it is. changed mto the mere semblance of love. 
 
 374. That jealousy in certain cases arises from various mental 
 weaknesses, is not unknown in the world ; for there are jealous 
 persons, who are continually thinking that their wives are un- 
 faithful, and believe them to be harlots, merely because they hear 
 or see them talk in a friendly manner with or about men. There 
 are several vitiated affections of the mind which induce this weak- 
 ness ; the principal of which is a suspicious fancy, which if it 
 be long cherished, introduces the mind into societies of similar 
 spirits, from whence it cannot without difficulty be rescued ; it 
 also confirms itself in the body, by rendering the serum, and 
 consequently the blood, viscous, tenacious, thick, slow, and acrid; 
 a defect of strength also increases it ; for the consequence of such 
 defect is, that the mind cannot be elevated from its suspicious 
 
 303 
 
374 — 376 GONJUGIAL LOVE 
 
 fancies ; for the presence of strength elevates, and its absence 
 depresses, the latter causing the mind to sink, give way, and 
 become feeble ; in which case it immerses itself more and more 
 in the above fancy, till it grows delirious, and thence takes 
 delight in quarrelling, and, so far as is allowable, in abuse. 
 
 375. There are also several countries, which more than others 
 labor under this weakness of jealousy : in these the wives are 
 imprisoned, are tyrannically shut out from conversation with 
 men, are prevented from even looking at them through the win- 
 dows, by blinds drawn down, and are terrified by threats of death 
 if the cherished suspicion shall appear well grounded ; not to 
 mention other hardships which the wives in those countries suffer 
 from their jealous husbands. There are two causes of this 
 jealousy ; one is, an imprisonment and suffocation of the thoughts 
 in the spiritual things of the church ; the other is, an inward 
 desire of revenge. As to the first cause, — the imprisonment and 
 suffocation of the thoughts in the spiritual things of the church, 
 its operation and effect may be concluded from what has been 
 proved above, — that every one has conjugial love according to the 
 state of the church with him, and as tlie church is from tho 
 Lord, that that love is solely from the Lord, n. 130, 131 ; when 
 therefore, instead of the Lord, living and deceased men are 
 approached and invoked, it follows, that the state of the church 
 is such that conjugial love cannot act in unity with it; and the 
 less so while the mind is terrified into that worship by the threats 
 of a dreadful prison ; hence it comes to pass, that the thoughts, 
 together with the expressions of them in conversation, are violently 
 seized and suffocated ; and when they are suffocated, there is an 
 influx of such things as are either contrary to the church, or 
 imaginary in favor of it ; the consequence of which is, heat in 
 favor of harlots and cold towards a married partner ; from which 
 two principles prevailing together in one subject, such an uncon- 
 querable fire of jealousy flows forth. As to the second cause, — 
 the inward desire of revenge, this altogether checks the influx 
 of conjugial love, and swallows it up, and changes the delight 
 thereof, which is celestial, into the delight of revenge, which is 
 infernal ; and the proximate determination of this latter is to the 
 wife. There is also an appearance, that the unhealtliiness of the 
 atmosphere, which in those regions is impregnated with the 
 poisonous exhalations of the surrounding country, is an addi- 
 tional cause. 
 
 376. XL In some instances there is not ant jealousy ; 
 AND THIS also FROM VARIOUS CAUSES. There are several causes 
 of there being no jealousy, and of its ceasing. Tiie absence of 
 jealousy is principally with those who make no more account of 
 conjugial than of adulterous love, and at the same time are so void 
 of honorable feeling as to slight the reputation of a name : they 
 are not unlike married pimps. There is no jealousy likewise with 
 
 304 
 
AND ITS CHASTE DELIGHTS. 376 378 
 
 those who have rejected it from a confirmed persuasion that it 
 infests the mind, and thas it is useless to watch a wife, and that 
 to do so serves only to incite her, and that therefore it is better 
 to shut the eyes, and not even to look through the key-hole, lest 
 any thing should be discovered. Some have rejected jealousy 
 on account of the reproach attached to the name, and under the 
 idea that any one who is a real man, is afraid of nothing: some 
 have been driven to reject it lest their domestic affairs should 
 suffer, and also lest they should incur public censure in case the 
 wife was convicted of the disorderly passion of wich she is 
 accused. Moreover jealousy passes off into no jealousy with 
 those who grant license to their wives, either from a want of 
 ability, or with a view to the procreation of children for the sake 
 of inheritance, also in some cases with a view to gain, and so 
 forth There are also disorderly marriages, in which, by mutual 
 consent, the licence of unlimited amour is allowed to each party, 
 and yet they are civil and complaisant to each other when they 
 meet. 
 
 377. XII. There is a jealousy also in regard to con- 
 cubines, BUT not such as IN REGARD TO WIVES. JcaloUSy iu 
 
 regard to wives originates in a man's inmost principles ; but 
 jealousy in regard to concubines originates in external principles ; 
 they therefore differ in kind. The reason why jealousy in regard 
 to wives originates in inmost principles is, because conjugial love 
 resides in them : the reason why it resides there is, because 
 marriage from the eternity of its compact established by covenant, 
 and also from an equality of right,the right of each party being 
 transferred to the other, unites souls, and lays a superior obliga- 
 tion on minds : this obligation and that union, once impressed, 
 remain inseparable, whatever be the quality of the love after- 
 wards, whether it be warm or cold. Hence it is that an invita- 
 tion to love coming from a wife chills the whole man from the 
 inmost principles to the outermost ; whereas an invitation to love 
 coming from a concubine has not the same effect upon the object 
 of her love. To jealousy in regard to a wife is added the earnest 
 desire of reputation with a view to honor ; and there is no sucli 
 addition to jealousy in regard to a concubine. Nevertheless 
 both kinds of jealousy vary according to the seat of the love 
 received by the wife and by the concubine ; and at the same time 
 according to the state of the judgment of the man receiving it. 
 
 378. XIII. Jealousy likewise exists among beasts and 
 BIRDS. That it exists among wild beasts, as lions, tigers, bears, 
 and several others, while they have whelps, is well known ; and 
 also among bulls, although they have not calves : it is most 
 conspicuous among dung-hill cocks, who in favor of their hen? 
 fight with their rivals even to death : the reason why the latter 
 have such jealousy is, because they are vain-glorious lovers, and 
 the glory of that love cannot endure an equal ; that they are 
 
 20 305 
 
378 — 380 CONJtTGIAL LOVE 
 
 vain-glorious lovers, above every genus and species of birds, is 
 manifest from their gestures, nods, gait, and tone of voice. 
 That the glory of honor with men, whether lovers or not, excites, 
 increases, and sharpens jealousy, has been confirmed above. 
 
 379. XIY. The jealousy of men and husbands is dif- 
 ferent FKOM THAT OF WOMEN AND WIVES. The differences 
 cannot however be distinctly pointed out, since the jealousy of 
 married partners w4io love each other spirituall}^, differs from 
 that of married parners who love each other merely naturally, 
 and differs again with those who disagree in minds, and also with 
 those who have subjected their consorts to the yoke of obedience. 
 The jealousies of men and of women considered in themselves 
 are different, because from different origins: the origin of the 
 jealousies of men is in the understanding, whereas of women it 
 is in the will applied to the understanding of the husband : the 
 jealousy of a man therefore, is like a flame of wrath and anger ; 
 whereas that of a woman is like afire variousl}^ restrained, by fear, 
 by regard to the husband, by respect to her own love, and by her 
 prudence in not revealing this love to her husband by jealousy : 
 they differ also because wives are loves, and men recipients 
 thereof; and wives are unwilling to squander their love upon the 
 men, but the case is not so with the recipients towards the wives. 
 With the spiritual, however, it is otherwise ; with these the 
 jealousy of the man is transferred into the wife, as the love of 
 the wife is transferred into the husband ; therefore with each 
 party it appears like itself against the attempts of a violator; but 
 the jealousy of the wife is inspired into the husband against the 
 attempts of the violating harlot, which is like grief weeping, and 
 moving the conscience. 
 
 •Jt -Jt 4f » * * * 
 
 380. To the above I shall add two memorable relations. 
 I was once in much amazement at the great multitude of men 
 vrho ascribe creation, and consequently whatever is under the sun 
 and above it, to nature ; expressing the real sentiments of their 
 hearts as to the visible things of the w^orld, by this question, 
 "What are these but the works of nature?" And when they 
 are asked why they ascribe them to nature and not to God, when 
 nevertheless they occasionally join in the general confession, that 
 God has created nature, and therefore they might as well ascribe 
 creation to God as to nature, they return for answer, with an 
 internal tone of voice, which is scarcely audible, "What is God 
 but nature?" Froni this persuasion concerning nature as the 
 creator of the universe, and from this folly which has to them 
 the semblance of wisdom, all such persons appear so full of their 
 own importance, that they rega-d all those who acknowledge the 
 creation of the universe to be from God, as so many ants which 
 creep along tlie ground and tread in a beaten path, and in some 
 cases as butterflies which flv in the air ; ridiculing their opinions 
 
 3U6 
 
AND rrS CHASTE DELIGHTS. 6S0 
 
 as dreams, because they see what they do not see, and deciding 
 all by the question, " Who has seen God, and who has not seen 
 nature I'* While I was thus amazed at the great multitude of 
 such persons, there stood near me an angel, who asked me, 
 "What is the subject of your meditation?" I replied, " It is 
 concerning the great multitude of such as believe that nature 
 created the universe." The angel then said to me, " All hell 
 consists of such persons, who are there called satans and devils ; 
 satans, if they have confirmed themselves in favor of nature to 
 the denial of God, and devils, if they have lived wickedly, and 
 thereby rejected all acknowledgement of God from their hearts ; 
 but I will lead you to the gymnasia^ which are in the south-west, 
 where such persons dwell, having not yet departed to their infernal 
 abodes." He took me by the hand and led me there. I saw 
 some small houses, in which were apartments for the studious, 
 and in the midst of them one which served as a principal hall to 
 the rest. It was constructed of a pitchy kind of stone, covered 
 with a sort of glazed plates, that seemed to sparkle with gold and 
 silver, like the stones called Glacies Maricd , and here and there 
 were interspersed shells which glittered in like manner. We 
 approached and knocked at the door, which was presently opened 
 by one who bade us welcome. He then went to the table, and 
 fetched four books, and said, "These books are the wisdom 
 w^hich is at this day the admiration of many kingdoms : this 
 book or wisdom is the admiration of many in France, this of 
 many in Germany, this of some in Holland, and this of some 
 in England :" He further said, " If you wish to see it, I will 
 -rrause these four books to shine brightly before your eyes : he then 
 poured forth and spread around them the glory of his own repu- 
 tation, and the books presently shone as with light; but tliis 
 light instantly vanished from our sight. We then asked him 
 what he was now writing ? He replied, that he was now about 
 to bring forth from his treasures, and publish to the world, things 
 of inmost wisdom, which would be comprised under these general 
 heads: I. Whether nature be derived from life, or life from na- 
 ture. 11. Whether the centre be derived from the expanse, or 
 the expanse from the centre. III. On the centre and the expanse 
 of nature and of life. Having said this, he reclined on a coach 
 at the table ; but we walked about in his spacious study. He had 
 a candle on the table, because the light of the sun never shone 
 in that room, but only the nocturnal light of the moon ; and 
 what surprised me, the candle seemed to be carried all round 
 the room, and to illuminate it ; but, for want of being snuffed, 
 it gave but little light. While he was writing, we saw images 
 in various forms flying from the table towards the walls, which 
 in that nocturnal moon-light appeared like beautiful Indian 
 birds; but on opening the door, lol in the light of the sun 
 they appeared like birds of the evening, with wings like network; 
 
 307 . 
 
SSO OONJFGIAL LOTE 
 
 for thej were semblances of truth made fallaciesby being con- 
 firmed, which he had ingeniously connected together into series. 
 After attending some time to this sight, we approached the table, 
 and asked him what he was then writing? He replied, " On the 
 first general head. Whether nature be derived from life, 
 OR LIFE FROM NATURE ;" and OH this question he said, that he 
 could confirm either side, and cause it to be true ; but as some- 
 thing lay concealed within which excited his fears, therefore he 
 durst only confirm this side, that nature is of life, that is, from 
 life, but not that life is of nature, that is, from it. We then 
 civilly requested him to tell us, what lay concealed within, which 
 excited his feal'S ? He replied, he was afraid lest he should be 
 called a naturalist, and so an atheist, by the clergy, and a man 
 of unsound reason by the laity ; as they both either believe from a 
 blind credulity, or see from the sight of those who confirm that 
 credulity. But just then, being impelled by a kind of indignant 
 zeal for the truth, we addressed him saying, " Friend, you are much 
 deceived ; your wisdom, which is only an ingenious talent for writ- 
 ing, has seduced you, and the glory of reputation has led you to 
 confirm what you do not believe. Do you know that the hu- 
 man mind is capable of being elevated above sensual things, which 
 are derived into the thoughts from the bodily senses, and that 
 when it is so elevated, it sees the things that are of life above, 
 and those that are of nature beneath ? What is life but love and 
 wisdom ? and what is nature but their recipient, whereby they 
 may produce their efiectsor uses ? Can these possibly be one in 
 any other sense than as principal and instrumental are one ? Can 
 light be one with the eye, or sound with the ear ? Whence are 
 the senses of these organs but from life, and their forms but 
 from nature ? What is the human body but an organ of life ? 
 Are not all things therein organically formed to produce 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 not those things entirely distinct from each 
 other ? Raise the penetration of your ingenuity a little, and you 
 will see that it is the property of life to be affected and to think^ 
 and that to be affected is from love, and to think is from wisdom, 
 and each is from life; for, as we have said, love and wisdom are 
 life : if you elevate your faculty of understanding a little higher, 
 you will see that no love and wisdom exists, unless its origin be 
 somewhere or other, and that its origin is wisdom itself, and 
 thence life itself, and these are God from^ whom is nature." 
 Afterwards we conversed with him about his second question, 
 Whether the centre be of the expanse, or the expanse 
 OF the centre ; and asked him why he discussed this question? 
 He replied, " With a view to conclude concerning the centre and 
 tlie expanse of nature and of life, thus concerning the origin of 
 each," And when we asked him what were his sentiments on 
 308 
 
AND rrS CHASTE DELIGHTS. 380 
 
 the subject, he answered, as in the former case, that he could 
 conlirm either side, but for fear of suffering in his reputation, 
 he would confirm that the expanse is of the centre, that is, from 
 the centre; although I know, said he, that something existed 
 befoi*e the sun, and this in the universe throughout, and that 
 these things flowed together of themselves into order, thus into 
 centres. But here again we addressed him from the overflowing 
 of an indignant zeal, and said, ^' Friend, you are insane." On 
 hearing these words, he drew his couch aside from the table, and 
 looked timidly at us, and then listened to our conversation, but 
 with a smile upon his countenance, while we thus proceeded : 
 " What is a surer proof of insanity, than to say that the centre 
 is from the expanse? By your centre we understand the sun, 
 and by your expanse the universe ; and thus, according to you, 
 the universe existed without the sun : but does not the sun make 
 nature, and all its properties, which depend solely on the heat and 
 light proceeding from the sun by the atmospheres ? Where were 
 those things previous to the sun s existence? But whence they 
 originated we will shew presently. Are not the atmospheres and 
 all things which exist on the earth, as surfaces, and the sun their 
 centre ? What are they all without the sun ; or how could they 
 subsist a single moment in the sun's absence ? Consequeiitly- 
 what were they all before the sun, or how could they subrsist? 
 Is not subsistence perpetual existence ? Since therefore all t!ie 
 parts of nature derive their subsistence from the sun, they must 
 of consequence derive also their existence from the same origin : 
 every one sees and is convinced of this truth by the testimoii}^ of 
 his own eyes. Does not that which is posterior subsist from 
 what is prior, as it exists from what is prior ? Supposing the 
 surface to be the prior and the centre the posterior, would not thu 
 prior in such case subsist from the posterior, which yet is con- 
 trary to the laws of order? How can posterior things produce 
 prior, or exterior things produce interior, or grosser tilings pro- 
 duce purer? consequently, how can surfaces, which constitute the 
 expanse, produce centres ? Who does not see that this is con- 
 trary to the laws of nature? We have adduced these arguments 
 from a rational analysis, to prove that the expanse exists from the 
 centre, and not the centre from the expanse ; nevertheless every 
 one who sees aright, sees it to be so without the help of such 
 arguments. You have asserted, that the expanse flowed together 
 of itself into a centre ; did it thus flow by chance into so won- 
 derful and stupendous an order, where one thing exists for the 
 sake of another, and everything for the sake of man, and with 
 a view to his eternal life? Is it possible that nature from any 
 principle of love, by any principle of wisdom, should provide 
 such things? And can nature make angels of men, and heaven 
 of angels? Ponder and consider these things: and your idea of 
 nature existing from nature will fall to the ground." Afterwarcl.i 
 
 309 
 
380 CONJUGIAL LOVE 
 
 we questioned hitn as to his former and present sentiments con- 
 cerning his third inquiry, relating to the centre and expanse 
 OF NATURE AND OF LiEE ; whether he was of opinion that the 
 centre and expanse of life are the same with the centre and ex- 
 panse of nature? He replied, that he was in doubt about it, 
 and that he formerly thought that the interior activity of nature 
 is life; and that love and wisdom, which essentially constitute 
 the life of man, are thence derived ; and that the sun's fire, by 
 the instrumentality of heat and light, through the mediunis of 
 the atmospheres, produce those principles ; but that now, from 
 what he had heard concerning the eternal life of men, he began 
 to waver in his sentiments, and that in consequence of such 
 wavering, his mind was sometimes carried upwards, sometimes 
 downwards ; and that when it was carried upwards, he acknow- 
 ledged a centre of which he had before no idea ; but when down- 
 wards, he saw a centre which he believed to be the only one that 
 existed ; and that life is from the centre which before was unknown 
 to him ; and nature is from the centre which he before 
 believed to be the only one existing ; and that each centre has an 
 expanse around it. To this we said. Well, if he would only 
 respect the centre and expanse of nature from the centre and 
 (expanse of life, and not contrariwise ; and we informed him, that 
 above the angelic heaven there is a sun which is pure love, in 
 appearance firy like the sun of the world; and that from the heat 
 which proceeds from that sun, angels and men derive will and 
 love, and from its light they derive understanding and wisdom ; 
 and that the things which are of life, are called spiritual and 
 that those which proceed from the sun of the world, are what 
 contain 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, since of love and 
 wisdom there cannot be predicated spaces and times, but instead 
 thereof states, it- follows, that the expanse around the sun of the 
 angelic heaven is not extended, but still is in the extense of the 
 natural sun, and present with all living subjects therein according 
 to their receptions, which are according to forms. But he then 
 asked, " Whence comes the tire of the sun of the world, or of 
 nature ?" We replied, that it is derived from the sun of the 
 angelic heaven, which is not fire, but divine love proximately 
 proceeding from God, who is love itself. As he was surprised at 
 this, we thus proved it : " Love in its essence is spiritual fire ; 
 hence fire in the Word, in its spiritual sense, signifies love : it is 
 on this account that priests, when officiating in the temple, pray 
 that heavenly fire may fill their hearts, by which they mean 
 heavenly love : the fire of the altar and of the candlestick in the 
 tabernacle amongst the Israelites, represented divine love : the 
 heat of the blood, or the vital heat of men and animals in general 
 310 
 
AND ITS CHASTE DELIGHTS. 380 3S2 
 
 is from no other source than love, which constitutes their life i 
 hence it is that a man is enkindled, grows warm, and becomes 
 on fire, while his love is exalted into zeal, anger, and wrath ; 
 wherefore from the circumstance, that spiritual heat, which is 
 love, produces natural heat with men, even to the kindling and 
 inflaming of their faces and limbs, it may appear, that the fire 
 of the natural sun has existed from no other source than the tire 
 of the spiritual sun, which is divine love. Now, since the ex- 
 panse originates from the centre, and not the centre from the 
 expanse, as we said above, and the centre of life, which is the 
 sun of the angelic heaven, is divine love proximately proceeding 
 from God, who is in the midst of that sun ; and since the ex- 
 panse of that centre, which is called the spiritual world, is hence 
 derived ; and since from that sun existed the sun of the world, 
 and from the latter its expanse, which is called the natural world ; 
 it is evident, that the universe was created by one God." With 
 these words we took our leave, and he attended us out of the 
 court of his study, and conversed with us respecting heaven and 
 hell, and the divine government, from a new acuteness of genius. 
 
 381. The second memokable relation. On a time as I 
 was looking around into the world of spirits, I saw at a distance 
 a palace surrounded and as it were besieged by a crowd ; 1 also 
 saw many running towards it. Wondering what this could meaxi, 
 I speedily left the house, and asked one of those who were 
 running, what was the matter at the palace? He replied, that 
 three new comers from the world had been taken up into heaven, 
 and had there seen magnificent things, also maidens and wives of 
 astonishing beauty ; and that being let down from heaven the}' 
 had entered into that palace, and were relating what they had 
 seen ; especially that they had beheld such beauties as their eyes 
 had never before seen, or can see, unless illustrated by the light 
 of heavenly aura. Respecting themselves they said, that in the 
 world they had been orators, from the kingdom of France, and 
 had applied themselves to the study of eloquence, and that now 
 they were seized with a desire of making an oration on the origin 
 of beauty. When this was made known in the neighbourhood, 
 the multitude flocked together to hear them. Upon receiving 
 this information, I hastened also myself, and entered the palace, 
 and saw the three men standing in the midst, dressed in long 
 robes of a sapphire color, which, having threads of gold in their 
 texture at every change of posture shone as if they had been 
 golden. They stood ready to speak behind a kind of stage ; and 
 presently one of them rose on a step behind the stage, and 
 delivered his sentiments concerning the origin of the beauty of 
 the female sex, in the following words. 
 
 382. •' What is the origin of beauty but love, which, 
 when it flows into the eyes of youths, and sets them on tire, 
 becomes beauty? therefore love and beauty are the same thing; 
 
 311 
 
382 384 CONJUGIAL LOVE 
 
 for love, from an inmost principle, tinges the face of a mar- 
 riageable maiden with a kind of flame, from the transparence of 
 which is derived the dawn and bloom of her life. Who does not 
 know that the flame emits rays into her eyes, and spreads from 
 these as centres into the countenance, and also descends into the 
 breast, and sets the heart on fire, and thereby afiects [a youth], 
 just as a fire with its heat and light aff'ects a person standing 
 near it ? That heat is love, and that light is the beauty of love. 
 The whole world is agreed, and firm in the opinion, that every 
 (Tne is lovely and beautiful according to his love : nevertheless 
 the love of the male sex diflPers from that of the female. Male 
 love is the love of growing wise, and female love is that of loving 
 the love of growing wise in the male ; so far therefore as a youth 
 is the love of growing wise, so far he is lovely and beautiful to a 
 maiden ; and so far as a maiden is the love of a youth's wisdom, so 
 far she is lovely and beautiful to a youth ; wherefore as love meets 
 and kisses the love of another, so also do beauties. I conclude 
 therefore, that love forms beauty into a resemblance of itself" 
 
 383. After him arose a second, with a view of discovering, 
 in a neat and elegant speech, the origin of beauty. He expressed 
 himself thus : '^ I have heard that love is the origin of beauty ; 
 but I cannot agree with this opinion. What human being knows 
 what love is? Who has ever contemplated it with any idea of 
 thought ? Who has ever seen it with the eye? Let such a one tell 
 me where it is to be found. But I assert that wisdom is the origin 
 of beauty ; in women a wisdom which lies concealed and stored 
 up in the inmost principles of the mind, in men a wisdom which 
 manifests itself, and is apparent. Whence is a man (homo) a 
 man but from wisdom? Were it not so, a man would be a 
 statue or a picture. What does a maiden attend to in a youth, 
 but the quality of his wisdom ; and what does a youth attend to 
 in a maiden, but the quality of her afi'ection of his wisdom? 
 By wisdom I mean genuine morality ; because this is the wisdom 
 of life. Hence it is, that when wisdom which lies concealed, 
 approaches and embraces wisdom which is manifest, as is the 
 case interiorly in the spirit of each, they mutually kiss and unite, 
 and this is called love ; and in such case each of the parties 
 appears beautiful to the other. In a word, wisdom is like the 
 light or brightness of fire, which impresses itself on the eyes, 
 and thereby forms beauty." 
 
 384. After him the third arose, and spoke to this effect : " It 
 is neither love alone nor wisdom alone, which is the origin of 
 beauty; but it is the union of love and wisdom ; the union of 
 love with wisdom in a youth, and the union of wisdom with its 
 love in a maiden : for a maiden does not love wisdom in herself 
 but in a youth, and hence sees him as beauty, and when a youth 
 sees this in a maiden, he then sees her as beauty; therefore love 
 by wisdom forms beauty, and wisdom grounded in love receives 
 
 812 
 
AND ITS CHASTE DELIGHTS. 384, 385 
 
 it. That this is the case, appears manifestly in Heaven. I have 
 there seen maidens and wives, and have attentively considered 
 their beauties, and have observed, that beauty in maidens differs 
 from beauty in wives ; in maidens being only the brightness, but 
 in wives the splendor of beauty. The difference appeared like 
 that of a diamond sparkling from light, and of a ruby shining 
 from fire together with light. What is beauty but the delight of 
 the sight? and in what does this delight originate but in the 
 sport of love and wisdom ? This sport gives brilliancy to the 
 sight, and this brilliancy vibrates from eye to eye, and presenfs 
 an exhibition of beauty. What constitutes beauty of countenance, 
 but red and white, and the lovely mixture thereof with each 
 other ? and is not the red derived from love, and the white from 
 wisdom ? love being red from its fire, and wisdom, white from 
 its light. Both these I have clearly seen in the faces of two 
 married partners in heaven ; the redness of white in the wife, and 
 the whiteness of red in the husband ; and I observed that they 
 shone in consequence of mutually looking at each other." When 
 the third had thus concluded, the assembly applauded and cried 
 out, " He has gained the victory." Then on a sudden, a flaming 
 light, which is the light of conjugial love, filled the house with 
 its splendor, and the hearts of the company with satisfaction. 
 
 ON THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE 
 
 OF INFANTS.. 
 
 385. There are evident signs that conjugial love and the love 
 of infants, which is called storge^ are connected ; and there are 
 also signs which maj^ induce a belief that they are not connected ; 
 for there is the love of infants with married partners who tenderly 
 love each other, and also with married partners who disagree 
 entirely, and likewise with those who are separated from each 
 other, and in some cases it is more tender and stronger with the 
 latter than the former ; but that still the love of infants is always 
 connected with conjugial love, may appear from the origin from 
 which it flows in ; for although this origin varies with the reci- 
 pients, still those loves remain inseparable, just as the first end 
 in the last, which is the effect. The first end of conjugial love 
 is the procreation of offspring, and the last, or the effect, is the 
 offspring procreated. That the first end enters into the effect, 
 and is therein as in its origin, and does not withdraw from it, 
 may be seen from a rational view of the orderly progression 
 of ends and causes to effects. But as the reasonmgs of the 
 generality commence merely from effects, and from them pro- 
 ceed to some consequences thence resulting, and do not com.' 
 
 313 
 
385 CONJTJGIAL LOVE ^ 
 
 mence from causes, and from them proceed analytically to effects, 
 and so forth ; therefore the rational principles of light must 
 needs become the obscure principles of cloud ; whence come 
 derivations from truth, arising from appearances and fallacies. 
 But that it may be seen that conjugial love and the love of 
 infants are interiorly connected, although exteriorly disjointed, 
 we will proceed to demonstrate it in the following order. I. 
 Two universal spheres proceed from the Lord to preserve the 
 universe in its created State j of which the one is the sphere of 
 procreating^ and the other the sphere of protecting the things 
 procreated. II. These two universal spheres make a one with 
 the sphere of conjugial love and the sphere of the love of infants. 
 III. These two spheres universally and singularly flow into all 
 things of heaven^ and all things of the world from first to last. 
 lY. The sphere of the love of infants is a sphere of protection 
 and support of those who cannot protect and support themselves. 
 Y. This sphere affects hoth the evil and the good, and disposes 
 every one to love, protect, and support his offspring from his own 
 love. YI. This sphere principally affects the female sex, thus 
 mothers, and the male sex, or fathers, hy derivation from them. 
 YII. This sphere is also a sphere of innocence and peace from the 
 Lord. YIII. The sphere of innocence flows into infants, and 
 through them into the parents, and affects them. IX. It also flows 
 into the souls of the parents, and unites with the same sphere [as 
 operative'] with the infants / and it is principally insinuated hy 
 means of the touch. X. In the degree in which innocence retires 
 from infants, affection and conjunction also abate, and this suc- 
 cessively even to separation. XI. A state of rational innocence 
 and peace with parents towards infants is grounded on the circum- 
 stance, that they hnow nothing and can do nothing from them- 
 selves, hut from others, especially from the father and mother * 
 and that this state also successively retires, in proportion as they 
 know and have ahilityfrom themselves, andnotfrom^ others. XIL 
 The ahove sphere advances in order from the end through causes 
 into effects and makes periods ^ wherehy creation is preserved in 
 the state foreseen aiid provided for . XIII. The love of infants 
 descends and does not ascend, XIY, Wives have one state 
 (flove hefore conception and another after, even to the hirth. 
 XY. With parents conjugial love is conjoined with the love of 
 infants hy spiritual causes, and thence hy natural. XYI. The 
 love of infants and children is different with spiritual married 
 partners from what it is with natural. XYII. With spiritual 
 married partners that love is from what is interior or prior, hut 
 with natural from what is exterior or posterior. XYIII. Incon- 
 sequence hereof that love prevails with married partners who 
 mutually love each other, and also with those who do not at all 
 love each other. XIX The love of infants remains after death, 
 especially with women. XX. Infants are educated under the 
 3U 
 
AND ITS CHASTE DELIGHTS. 385 — 387 
 
 Lord) 8 auspices by such women^ and grow in stature and intelli- 
 gence as in the world. XXI. It is there provided hy the Lord^ 
 that with those infants the innocence of infancy hecomes the inno- 
 cence of wisdom^ and thus the infants become angels. We now 
 proceed to an explanation of each article. 
 
 386. i. two universal spheres proceed from the 
 Lord to preserve the universe in its created state ; of 
 which the one is the sphere of procreating and the 
 
 OTHER THE SPHERE OF PROTECTING THE THINGS PROCREATED. 
 
 The divine which proceeds from the Lord is called a sphere, be- 
 cause it goes forth from him, surrounds him, fills both the spiri- 
 tual and the natural world, and produces the effects of the ends 
 which the Lord predestinated in creation, and provides since 
 creation. All that which flows from a subject, and surrounds 
 and environs it, is named a sphere ; as in the case of the sphere 
 of light from the sun around it, of the sphere of life from man 
 around him, of the sphere of odor from a plant around it, of 
 the sphere of attraction from the magnet around it, and so forth : 
 but the universal spheres of which we are here treating, are 
 from the Lord around him ; and they proceed from the sun of 
 the spiritual world, in the midst of which he is. From the 
 Lord by means of that sun, proceeds a sphere of heat and light, 
 or what is the same, a sphere of love and wisdom, to produce 
 ends, which are uses ; but that sphere according to uses, is 
 distinguished by various names : the divine sphere which looks 
 to the preservation of the universe in its created state by suc- 
 cessive generations, is called the sphere of procreating ; and the 
 divine sphere which looks to the preservation of generations in 
 their beginnings, and afterwards in their progressions, is called 
 the sphere of protecting the things procreated : besides these two, 
 there are several other divine spheres which are named accord- 
 ing to their uses, consequently variously, as may be seen above, 
 n. 222. The operations of uses by these spheres are the divine 
 providence. 
 
 387. II. These two universal spheres make a onb 
 
 WITH THE sphere OF CONJUGIAL LOVE AND THE SPHERE OF 
 
 THE LOVE OF INFANTS. That the Sphere of coujugial love makes 
 a one with the sphere of procreating, is evident ; for procreation 
 is the end, and conjugial love the mediate cause by which [the 
 end is promoted], and the end and the cause in what is to be 
 effected and in effects, act in unity, because they act together. 
 That the sphere of the love of infants makes a one with the 
 sphere of protecting the things procreated, is also evident, 
 because it is the end proceeding from the foregoing end, which 
 was procreation, and the love of infants is its mediate cause by 
 which it is promoted : for ends advance in a series, one after 
 another, and in their progress the last end becomes the first, 
 and therebv advances further, even to the boundary, in which 
 
 315 
 
S87 — 390 CONJUGIAL LOVE 
 
 til ey subsist or cease. But on this subject more will be seen in 
 the explanation of article XII. 
 
 388. III. These two spheres universally and singu- 
 larly FLOW INTO all THINGS OF HEAVEN AND ALL THINGS OF 
 
 THE WORLD, FROM FIRST TO LAST. It is Said univei'sallj and 
 singularly, because when mention is made of a universal, the 
 singulars of which it is composed are meant at the same time ; 
 for a universal exists from and consists of singulars ; thus it takes 
 its name from them, as a whole exists from, consists of, and takes 
 its name from its parts ; therefore, if you take away singulars, a 
 universal is only a name, and is like a mere surface which con- 
 tains nothing: consequently to attribute to God universal govern- 
 ment, and to take away singulars, is vain talk and empty preach- 
 ing : nor is it to the purpose, in this case, to urge a comparison 
 with the universal government of the kings of the earth. From 
 this ground then it is said, that those two spheres flow in uni- 
 versally and singularly. 
 
 389. The reason why the spheres of procreating and of pro- 
 tecting the things procreated, or the spheres of conjugial love 
 and the love of infants, flow into all thing of heaven and all 
 things of the world, from first [principles] to last, is because all 
 things which proceed from the Lord, or from the sun which is 
 from him and in which he is, pervade the created universe even 
 to the last of all its principles : the reason of this is, because 
 divine things, which in progression are called celestial and spi- 
 ritual, have no relation to space and time. That extension cannot 
 be predicated of things spiritual, in consequence of their not 
 having any relation to space and time, is well known : hence 
 wrhatever proceeds from the Lord, is in an instant from first 
 [principles] in last. That the sphere of conjugial love is thus 
 universal may be seen above, n. 222 — 225. That in like manner 
 the sphere of the love of infants is universal, is evident from that 
 love's prevailing in heaven, where there are infants from the 
 earths ; and from that love's prevailing in the world with men, 
 beasts and birds, serpents and insects. Something resembling 
 this love prevails also in the vegetable and mineral kingdoms ; 
 in the vegetable, in that seeds are guarded by shells or husks 
 as by swaddling clothes, and moreover are in the fruit as in a 
 house, and are nourished with juice as with milk ; that there is 
 something similar in minerals, is plain from the matrixes and 
 external covering, in which noble gems and metals are concealed 
 and guarded. 
 
 390. The reason why the sphere of procreating, and the 
 sphere of protecting the things procreated, make a one in a con- 
 tinual series, is, because the love of procreating is continued 
 into the love of what is procreated. The quality of the love of 
 procreating is known from its delight, which is supereminent 
 and transcendent. This love influences the state of procreating 
 
 316 
 
AND ITS CHASTE DELIGHTS. 390 — 39iJ 
 
 with men, and in a remarkable manner the state of reception 
 with women ; and tliis very exalted delight with its love continues 
 even to the birth, and there attains its fulness. 
 
 391. lY. The sphere of the love of infants is a 
 
 SPHERE of protection AND SUPPORT OF THOSE WHO CANNOT 
 
 PROTECT AND SUPPORT THEMSELVES. That the Operations of uses 
 from the Lord by spheres proceeding from him, are the divine 
 providence, was said above, n. 386 ; this divine providence there 
 fore is meant by the sphere of protection and support of those 
 who .cannot protect and support themselves : for it is a law of 
 creation that the things created are to be preserved, guarded, 
 protected, and supported ; otherwise the universe would fall to 
 decay : but as this cannot be done immediately from the Lord 
 with living creatures, who are left to their own choice, it is done 
 mediately by his love implanted in fathers, mothers, and nurses. 
 That their love is from the Lord influencing them, is not known 
 to themselves, because they do not perceive the influx, and sti! I 
 less the Lord's omnipresence : but who does not see, that th" b 
 principle is not of nature, but of the divine providence operating 
 m and by nature; and that such a universal principle cannut 
 exist except from God, by a certain spiritual sun, which is in the 
 centre of the universe, and whose operation, being without space 
 and time, is instant and present from flrst principles in last ? 
 But in what manner that divine operation, which is the Lord's 
 divine providence, is received by animate subjects, will be she\\n 
 in what follows. That mothers and fathers protect and support 
 infants, because they cannot protect and support themselves, is 
 not the cause of that love, but is a rational cause derived from 
 that love's falling into the understanding ; for a man, from this 
 cause alone, without love inspired and inspiring it, or without 
 law and punishment compelling him, would no more than a 
 statue provide for infants. 
 
 392. Y. This sphere affects both the evil and the 
 
 GOOD, AND disposes EVERT ONE TO LOVE, PROTECT, AND SUPPORT 
 
 HIS OFFSPRING FROM HIS OWN LOVE. Experience testifies that 
 the love of infants prevails equally with the evil and the good, 
 and in like manner with tame and wild beasts ; yea, that in some 
 cases it is stronger and more ardent in its influence on evil men, 
 and also on wild beasts. The reason of this is, because all love 
 proceeding from the Lord and flowing into subjects, is changed 
 in the subject into the love of its life; for every animate subject 
 has no other sensation than that its love originates in itself, as it 
 does not perceive the influx ; and while also it actually loves itself, 
 it makes the love of infants proper to itself; for it sees as it were 
 itself in them, and them in itself, and itself thus united with 
 them. Hence also this love is fiercer with wild beasts, as witb 
 lions and lionesses, he and she bears, leopards and leopardesses, 
 he and she wolves, and others of a like nature, than witii horses, 
 
 317 
 
392 — 394 CONJUGIAL LOVE 
 
 deer, goats, and sVeep; because those wild beasts have dominion 
 over the tame, and hence self-love is predominant, and this loves 
 itself in its offspring ; therefore as we said, the influent love is 
 turned into self-love. Such an inversion of the influent love into 
 self-love, and the consequent protection and support of the young 
 offspring by evil parents, is of the Lord's divine providence ; for 
 otherwise there would remain but few of the human race, and 
 none of the savage beasts, which, nevertheless, are of use. From 
 these considerations it is evident, that every one is disposed to 
 love, protect, and support his offspring, from his own love. 
 
 393. YI. This sphere principally affects the female 
 
 SEX, THUS mothers AND THE MALE SEX, OK FATHERS, BY DERI- 
 VATION FROM THEM. This follows from what was said above, in 
 regard to the origin of conjugial love, — -that the sphere of con- 
 jugial love is received by the women, and through them is trans- 
 ferred to the men : because women are born loves of the under- 
 standing of the men, and the understanding is a recipient. The 
 case is the same with the love of infants, because this originates 
 in conjugial love. It is well known that mothers are influenced 
 by a most tender love of infants, and fathers by a love less tender. 
 That the love of infants is inherent in conjugial love, into which 
 women are born, is evident from the amiable and endearing love 
 of girls towards infants, and towards their dolls, which they 
 carry, dress, kiss, and press to their bosoms : boys are not influ- 
 enced by any such affection. It appears as if mothers derived 
 the love of infants from nourishing them in the womb out of 
 their own blood, and from the consequent appropriation of their 
 life, and thus from sympathetic union : but still this is not the 
 origin of that love; for if another infant, without the mother's 
 knowledge, were to be put after the birth in the place of the 
 genuine infant, the mother would love it with equal tenderness 
 as if it were her own : moreover infants are sometimes loved by 
 their nurses more than by their mothers. From these considera- 
 tions it follows, that this love is from no other source than from 
 the conjugial love implanted in every woman, to which is joined 
 the love of conceiving; from the delight of which the wife is 
 prepared for reception. This is theflrst of the above love, which 
 with its delight after the birth passes fully to the oflspring. 
 
 394. YII. This sphere is also a sphere of innocence 
 AND peace [from THE Lord]. Innoceuco and peace are the 
 two inmost principles of heaven; they are called inmost principles, 
 because they proceed immediately from the Lord : for the Lord 
 is innocence itself and peace itself. From innocence the Lord is 
 called a Lamb, and from peace he saith, ^^ Peace I leave you ; 
 TYiy peace I give youP John xiv. 27; and he is also meant by the 
 peace with which the disciples were to salute a city or iiouse 
 which they entered ; and of which it is said, that if it was 
 worthy, peace would come upon it, and if not worthy, peace 
 
 318 
 
AND rrS CHASTE DELIGHTS. 394 — 396 
 
 would return, Matt. x. 11 — 15. Hence also the Loid is called 
 the Prince of peace, Isaiah ix. 6, 6. A further reason why inno- 
 cence and peace are the inmost principles of heaven, is, because 
 innocence is the esse of every good, and peace is the blessed 
 principle of every delight which is of good. See the vrork on 
 Heaven and Hell, as to the state of innocence of the angels of 
 heavefi, n. 276 — 283; and as to peace in heaven, n. 284 — 290. 
 
 395. YIII. The sphere of innocence flows into infants, 
 
 AND through them INTO THE PARENTS, AND AFFECTS THEM. It 
 
 is well known that infants are innocences ; but it is not known 
 that their innocence flows in from the Lord. It flows in from 
 the Lord, because, as was said just above, he is innocence itself; 
 neither can any thing flow in, since it cannot exist except from 
 its first principle, which is it itself. But we will briefly describe 
 the nature and quality of the innocence of infants, which affects 
 parents : it shines forth from their face, from some of their 
 gestures, and from their first speech, and affects them. They 
 have innocence, because they do not think from any interior 
 principle ; for they do not as yet know what is good and evil, and 
 what is true and false, as the ground of their thoughts ; in con- 
 sequence of which they have not a prudence originating in self- 
 hood, nor any deliberate purpose ; of course they do not regard 
 any evil as an end. They are free from selfhood acquired from 
 self-love and the love of the world ; they do not attribute any 
 thing to themselves; they refer to their parents whatever they 
 receive ; content with the trifles which are given them as presents, 
 they have no care about food and raiment, or about the future ; 
 they do not look to the world, and immerse themselves thereby 
 in the desire of many things ; they love their parents, their nurses, 
 £ind their infant companions, with whom they play in innocence; 
 they suffer themselves to be guided, they barken and obey. 
 This is the innocence of infancy, which is the cause of the love 
 called storge. 
 
 396. IX. It also flows in to the souls of the parents, 
 
 AND unites with THE SAME SPHERE [aS OPERATIVE] WITH THE 
 INFANTS, AND IT IS PRINCIPALLY INSINUATED BY MEANS OF 
 
 THE TOUCH. The Lord's innocence flows into the angels of the 
 third heaven, where all are in the innocence of wisdom, and 
 passes through the inferior heavens, but only through the inno' 
 cences of the angels therein, and thus immediately and mediately 
 flows into infants. These difter but little from graven forms ; but 
 still they are receptible of life from the Lord through the heavens. 
 Yet, unless the parents also received that influx in their souls, 
 and in the inmost principles of their minds, they would in vain 
 be affected by the innocence of the infants. There must be 
 sometlnng adequate and similar in another, whereby communica- 
 tion may be effected, and which may cause reception, affection, 
 and thence conjunction; otherwise it would be like soft seed 
 
 319 
 
396, 397 coNJUGiAL love 
 
 falling upon a stone, or a lamb exposed to a wolf. From this 
 ground then it is, that innocence flowing into the souls of the 
 parents, unites with the innocence of the infants. Experience 
 may shew that, with the parents, this conjunction is effected by 
 the mediation of the bodily senses, but especially by the touch : 
 as that the sight is intimately delighted by seeing tliem, the 
 hearing by their speech, the smelling by their odor. That the 
 communication and therefore the conjunction of innocence is 
 principally effected by the touch, is evident from the satisfaction 
 of carrying them in the arms, from fondling and kissing them, 
 especially in the case of mothers, who are delighted in laying 
 their mouth and face upon their bosoms, and at the same time 
 in touching the same with the palms of their hands, in general, 
 in giving them milk by suckling them at the breasts, moreover, 
 in stroking their naked body, and the unwearied pains they take 
 in washing and dressing them on their laps. That the commu- 
 nications of love and its delights between married partners ar«3 
 effected by the sense of the touch has been occasionally proved 
 above. The reason why communications of the mind are alst> 
 effected by the same sense is, because the hands are a man's 
 ultimates, and his first principles are together in the ultimates, 
 whereby also all things of the body and of the mind are kept 
 together in an inseparable connection. Hence it is, that Jesus 
 touched infants. Matt, xviii. 2 — 6 ; Mark x. 13 — 16 ; and that 
 he healed the sick by the touch : and that those who touched 
 him were healed : hence also it is, that inaugurations into the 
 priesthood are at this day effected by the laying on of hands. 
 From these considerations it is evident, that the innocence of 
 parents and the innocence of infants meet each other by the 
 touch, especially of the hands, and thereby join themselves 
 together as by kisses. ~" 
 
 397. That innocence produces similar effects with beasts and 
 birds as with men, and that by contact, is well known : the 
 reason of this is, because all that proceeds from the Lord, in an 
 instant pervades the universe, as may be seen above, n. 388 — 
 390 ; and as it proceeds by degrees, and by continual mediations, 
 therefore it passes not only to animals, but also to vegetables and 
 minerals ; see n. 389 ; it also passes into the earth itself, which 
 is the mother of all vegetables and minerals ; for the earth, in 
 the spring, is in a prepared state for the reception of seeds, as it 
 were in the womb ; and when it receives them, it, as it were, 
 conceives, cherishes them, bears, excludes, suckles, nourishes, 
 clothes, educates, guards, and, as it were, loves the offspring 
 derived from them, and so forth. Since the sphere of procre:itiou 
 proceeds thus far, how much more must it proceed to animals ot 
 every kind, even to worms I That as the earth is the common 
 mother of vegetables, so there is ako a common mother of bees 
 in every hive, is a well known fact, confirmed by observation. 
 3:^0 
 
AND ITS CHASTE DELIGHTS. 398 4:00 
 
 398. X. In the degree in which innocence eetires 
 
 FROM INFANTS, AFFECTION AND CONJUNCTION ALSO ABATE, AND 
 THIS SUCCESSIVELY EVEN TO SEPARATION. It IS Well knOWH 
 
 that the love of infants, or storge^ retires from parents according 
 as innocence retires from them ; and that, in the case of men, it 
 retires even to the separation of children from home, and in 
 the case of beasts and birds, to a rejection from their presence, 
 and a total forgctfulness of relationship. From this circumstance, 
 as an established fact, it may further appear, that innocence 
 flowing in on each side produces the love called storge. 
 
 399. XI. A STATE OF RATIONAL INNOCENCE AND PEACE 
 WITH PARENTS TOWARDS INFANTS, IS GROUNDED IN THE CIR- 
 CUMSTANCE, THAT THEY KNOW NOTHING AND CAN DO NOTHING 
 FROM THEMSELVES, BUT FROM OTHERS, ESPECIALLY FROM THE 
 FATHER AND MOTHER ; AND THIS STATE SUCCESSIVELY RETIRES, IN 
 PROPORTION AS THEY KNOW AND HAVE ABILITY FROM THEMSELVES, 
 
 AND NOT FROM OTHERS. That the Sphere of the love of infants 
 is a sphere of protection and support of those who cannot protect 
 and support themselves, was shewn above in its proper article, n. 
 391 ; that this is only a rational cause with men, but not the 
 very essential cause of that love prevailing with them, was also 
 mentioned in the same article. The real original cause of that 
 love is innocence from the Lord, which flows in while the man 
 is ignorant of it, and produces the above rational cause ; 
 therefore as the first cause produces a retiring from that love, so 
 also does the second cause at the same time ; or what is the 
 same, as the communication of innocence retires, so also the 
 persuading reason accompanies it ; but this is the case only with 
 man to the intent that he may do what he does from freedom 
 according to reason, and from this, as from a rational and at 
 the same time a moral law, may support his adult offspring 
 according to the requirements of necessity and usefulness. This 
 second cause does not influence animals who are without reason, 
 they being affected only by the prior cause, which to them is 
 instinct. 
 
 400. XII. The sphere of the love of procreating 
 
 ADVANCES IN ORDER FROM THE END THROUGH CAUSES INTO 
 EFFECTS, AND MAKES PERIODS ; WHEREBY CREATION IS PRE- 
 SERVED IN THE STATE FORESEEN AND PROVIDED FOR. All 
 
 operations in the universe have a progression from ends through 
 causes into effects. These three are in themselves indivisible, 
 although in idea they appear divided ; but still the end, unless 
 the intended effect is seen together with it, is not any thing ; 
 nor does either become any thing, unless the cause supports, 
 contrives, and conjoins it. Such a progression is inlierent in every 
 man in general, and in every particular, altogether as will, 
 understanding, and action : eve^y end in regard to man relates 
 to the will, every cause to the understanding, and every effect to 
 
 21 321 
 
400 — 40^ OONJUGIAL LOVF 
 
 the action; in like manner, every end relates to love, everj 
 eflScient cause to wisdom, and every effect thence derived to use. 
 The reason of this is, because the receptacle of love is the will, 
 the receptacle of wisdom is the understanding, and the receptacle 
 of use is action : since therefore operations in general and in 
 particular with man advance from the will through the under* 
 standing into act, so also do they advance from love through 
 wisdom into use. By wisdom here we mean all that which be- 
 longs to judgement and thought. That these three are a one in 
 the effect, is evident. That they also make a one in ideas before 
 the effect, is perceived from the consideration, that determination 
 only intervenes ; for in the mind an end goes forth from the will 
 and produces for itself a cause in the understanding, and pre- 
 sents to itself an intention ; and intention is as an act before 
 determination ; hence it is, that by a wise man, and also by the 
 Lord, intention is accepted as an act. What rational person 
 cannot see, or, when he hears, acknowledge, that those three 
 principles flow from some first cause, and that that cause is, that 
 i'rom the Lord, the Creator and Conservator of the universe, 
 there continually proceed love, wisdom, and use, and these 
 three are one? Tell, if you can, in what other source they 
 originate. 
 
 401. A similar progression from end through cause into effect 
 belongs also to the sphere of procreating and of protecting the 
 things procreated. The end in this case is the will or love of 
 procreating ; the middle cause, by which the end is effected and 
 into which it infuses itself, is conjugial love ; the progressive 
 series of efficient causes is the loving, conception, gestation of 
 the embryo or offspring to be procreated ; and the effect is the 
 offspring itself procreated. But although end, cause, and effect 
 successively advance as three things, still in the love of pro- 
 creating, and inwardly in all the causes, and in the effect itself, 
 they make a one. They are the efficient causes only, which ad- 
 vance through times, because in nature ; while the end or will, 
 or love, remains continually the same : for ends advance in nature 
 through times without time; but they cannot come forth and 
 manifest themselves, until the effect or use exists and becomes a 
 subject; before this, the love could love only the advance, bur, 
 could not secure and fix itself. That there are periods of such 
 progressions, and that creation is thereby preserved in the state 
 foreseen and provided for, is well known. But the series of the 
 love of infants from its greatest to its least, thus to the boundary 
 m which it subsists or ceases, is retrograde ; since it is according 
 to the decrease of innocence in the subject, and also on account 
 of the periods. 
 
 402. XIIL The love of infants descends, and does 
 NOT ASCEND. That it descends from generation to generation, or 
 from sons and daughters to grandsons and granddaughteris, and 
 
 322 
 
AND ITS CHASTE DELIGHTS. 402— 405 
 
 does not ascend from these to fathers and mothers of families, is 
 woll known. The cause of its increase in descent is the love of 
 fructifying, or of producing uses, and in respect to the human 
 race, it is the love of multiplying it ; but this derives its origin 
 solely from the Lord, who, in the multiplication of the human 
 race, regards the conservation of creation, and as the ultimate 
 end thereof, the angelic heaven, which is solely from the human 
 race ; and since the angelic heaven is the end of ends, and thence 
 the love of loves with the Lord, therefore there is implanted in 
 the souls of men, not only the love of procreating, but also of 
 loving the things procreated in successions : hence also this love 
 exists only with man and not with any beast or bird. That 
 this love with man descends increasing, is in consequeuce of the 
 glory of honor, which in like manner increases with him accord- 
 ing to amplifications. That the love of honor and glory receives 
 into itself the love of infants flowing from the Lord, and makes 
 it as it were its own, will be seen in article xvi. 
 
 403. XIY. Wives have one state of love before con- 
 ception AND ANOTHER AFTER, EVEN TO THE BIRTH. This is 
 
 adduced to the end that it may be known, that the love of pro- 
 creating, and the consequent love of what is procreated, is im- 
 planted in conjugial love with women, and that with them those 
 two loves are divided, while the end, which is the love of 
 procreating, begins its progression. That the love called storge 
 is then transferred from the wife to the husband ; and also that 
 the love of procreating, which, as we said, with a woman makes 
 one with her conjugial love, is then not alike, is evident from 
 several indications. 
 
 404. XY. With parents conjugial love is conjoined 
 
 WITH the love of INFANTS BY SPIRITUAL CAUSES, AND THENCE 
 
 BY NATURAL. The Spiritual causes are, that the human race 
 may be multiplied, and from this the angelic heaven enlarged, 
 and that thereby such may be born as will become angels, serving 
 the Lord to promote uses in heaven, and by consociation with 
 men also in the earths: for every man has angels associated with 
 him from the Lord ; and such is his conjunction with them, that 
 if they were taken awciy, he would instantly die. The natural 
 causes of the conjunction of those two loves are, to effect the 
 birth of those who may promote uses in human societies, and 
 may be incorporated therein as members. That the latter are 
 the natural and the former the spiritual causes of the love of 
 infants and of conjugial love, even married partners themselves 
 think and sometimes declare, saying they have enriched heaven 
 with as many angels as they have had descendants, and have 
 furnished society with as many servants as they have had children. 
 
 405. XYI. The love of children and infants is dif- 
 ferent WITH SPIRITUAL MARRIED PARTNERS FROM WHAT IT I» 
 
 WITH NATURAL. With Spiritual married partners the love of 
 
 323 
 
405, 406 CONJUGIAL LOVE 
 
 infants as to appearance, is like the love ol infants with natural 
 married partners ; but it is more inward, and thence more tender, 
 because that love exists from innocence, and from a nearer recep- 
 tion of innocence, and thereby a more present preception of it in 
 man's self; for the spiritual are such so far as they partake of 
 innocence. But spiritual fathers and mothers, after they have 
 sipped the sweet of innocence with their infants, love their chil- 
 dren very differently from what natural fathers and mothers do. 
 The spiritual love their children from their spiritual intelligence 
 and moral life ; thus they love them from the fear of God and 
 actual piety, or the piety of life, and at the same time from 
 affection and application to uses serviceable to society, conse- 
 quently from the virtues and good morals which they possessed. 
 From the love of these things they are principally led to provide 
 for, and minister to, the necessities of their children ; therefore 
 if they do not observe such things in them, they alienate their 
 minds from them and do nothing for them but so far as they 
 think themselves bound in duty. With natural fathers and 
 mothers the love of infants is indeed grounded also in innocence ; 
 but when the innocence is received by them, it is entwined around 
 their own love, and consequently the love of their infants from the 
 latter, and at the same time from the former, kissing, embracing, 
 and dangling them, hugging them to their bosoms, and fawning 
 upon and flattering them beyond all bounds, regarding them as 
 one heart and soul with themselves ; and afterwards, when they 
 have passed the state of infancy even to boyhood and beyond it, 
 in which state innocence is no longer operative, they love them 
 not from any fear of God and actual piety, or the piety of life, 
 nor from any rational and moral intelligence they may have ; 
 neither do they regard, or only very slightly, if at all, their in- 
 ternal affections, and thence their virtues and good morals, but 
 only their externals, which they favor and indulge. To these 
 externals their love is directed and determined^ hence also they 
 close their eyes to their vices, excusing, and favoring them. 
 The reason of this is, because with such parents the love of their 
 offspring is also the love of themselves ; and this love adheres 
 to the subject outwardly, without entering into it, as self does 
 not enter into itself. 
 
 406. The quality of the love of infants and of the love of 
 children with the spiritual and with the natural, is evidently 
 discerned from them after death ; for most fathers, when they 
 come into another life, recollect their children who have died 
 before them ; they are also presented to and mutually acknow- 
 ledge each other. Spiritual fathers only look at them, and 
 inquire as to their present state, and rejoice if it is well with them, 
 and grieve if it is ill ; and after some conversation, instruction, 
 and admonition respecting moral celestial life, they separate from 
 them, telling them, that they are no longer to be remembered 
 324 
 
AND ITS CHASTE DELIGHTS. 406 i08 
 
 as fathere, because the Lord is the only Father to all in heaven, 
 according to his words, Matt, xxiii. 9 : and that they do not at 
 all remember them as children. But natural fathers, when 
 they first become conscious that they are living after death, and 
 recall to mind their children who have died before them, and 
 also when, agreeably to their wishes, they are presented to each 
 other, they instantly embrace, and become united like bundles 
 of rods ; and in this case the father is continually delighted with 
 beholding and conversing with them. If the father is told that 
 some of his children are satans, and that they have done injuries 
 to the good, he nevertheless keeps them in a group around him, if 
 he himself sees that they are the occasion of hurt and do mischief, 
 he still pays no attention to it, nor does he separate any of tliem 
 from association with himself; in order, therefore, to prevent the 
 continuance of such a mischievous company, they are of necessity 
 committed forthwith to hell ; and there the father, before the 
 children, is shut up in confinement, and the children are sepa- 
 rated, and each is removed to the place of his life. 
 
 407. To the above I will add this wonderful relation : — in the 
 spiritual world I have seen fathers who, from hatred, and as it 
 were rage, had looked at infants presented before their eyes, with 
 a mind so savage, that, if they could, they would have murdered 
 them ; but on its being hinted to them, though without truth, that 
 they were their own infants, their rage and savageness instantly 
 subsided, and they loved them to excess. This love and hatred 
 prevail together with those who in the world had been inwardly 
 deceitful, and had set their minds in enmity against the Lord. 
 
 408. XVII. With the spiritual that love is fkom 
 
 WHAT IS INTEKIOK OR PRIOR, BUT WITH THE NATURAL FROM 
 
 WHAT IS EXTERIOR OR POSTERIOR. To think and conclude from 
 what is interior or prior, is to think and conclude from ends 
 and causes to effects ; but to think and conclude from what is 
 exterior or posterior, is to think and conclude from effects to 
 causes and ends. The latter progression is contrary to order, 
 but the former accordhig to it ; for to think and conclude from 
 ends and causes, is to think and -conclude from goods and truths, 
 viewed in a superior region of the mind, to eff'ects in an inferior 
 region. Real human rationality from creation is of this quality. 
 But to think and conclude from effects, is to think and conclude 
 from an inferior region of the mind, where the sensual things of 
 the body reside with their appearances and fallacies, to guess at 
 causes and effects, which in itself is merely to confirm falsities 
 and concupiscences, and afterwards to see and believe them to be 
 truths of wisdom and goodnesses of the love of wisdom. The 
 case is similar in regard to the love of infants and children with 
 the spiritual and the natural ; the spiritual love them from what 
 is prior, thus according to order : but the natural love them from 
 what is posterior, thus contrary to order. These observations 
 
 325 
 
i08 — 411 COXJUGIAL LOVE 
 
 are adduced only for the confirmation of the preceding arti- 
 cle. 
 
 409. XYIII. In consequence hereof that love prevails 
 
 WITH married partners WHO MUTUALLY LOVE EACH OTHER, AND 
 
 ALSO WITH THOSE WHO DO NOT AT ALL LOVE EACH OTHER; Con- 
 sequently It prevails with the natural as well as with the spiritual ; 
 but the latter are influenced by conjugial love, whereas the former 
 are influenced by nosuch love but what is apparent andpretended. 
 The reason why the love of infants and conjugial love still act in 
 unity, is, because, as we have said, cunjugial love is implanted in 
 every woman from creation, and together with it the love of pro- 
 creating, which is determined to and flows into the procreated 
 offspring, and from the women is communicated to the men. 
 Hence in houses, in which there is no conjugial love between the 
 man and his wife, it nevertheless is with the wife, and thereby 
 some external conjunction is effected with the man. From this 
 same ground it is, that even harlots love their offspring ; for that 
 which from creation is implanted in souls, and respects propaga- 
 tion, is indelible, and cannot be extirpated. 
 
 410. XIX. The love of infants remains after death, 
 ESPECIALLY WITH WOMEN. Infants, as soon as they are raised 
 up, which happens immediately after their decease, are elevated 
 into heaven, and delivered to angels of the female sex, who in 
 the life of the body in the world loved infants, and at the same 
 time feared God. These, having loved all infants with maternal 
 tenderness, receive them as their own ; and the infants in this 
 case, as from an innate feeling, love them as their mothers: as 
 many infants are consigned to them, as they desire from a spiri- 
 tual stm^ge. The heaven in which infants are appears in front in 
 the region of the forehead, in the line in which the angels look 
 directly at the Lord. That heaven is so situated, because all 
 infants are educated under the immediate auspices of the Lord. 
 There is an influx also into this heaven from the heaven of inno- 
 cence, which is the third heaven. When they have passed 
 through this flrst period, they are transferred to another heaven, 
 where they are instructed. 
 
 411. XX. Infants are educated under the Lord's au- 
 spices BY SUCH women, AND GROW IN STATURE AND INTELLIGENCE 
 
 AS IN THE WORLD. lufauts in heaven are educated in the follow- 
 ing manner ; they learn to speak from the female angel who has 
 the charge of their education ; their first speech is merely the 
 sound of affection, in which however there is some beginning of 
 thought, whereby what is human in the sound is distinguished 
 from the sound of an animal; this speech gradually becomes 
 more distinct, as ideas derived from affection enter the thought : 
 all their affections, which also increase, proceed from innocence. 
 At first, such things are insinuated into them as appear before 
 their eyes, and are delightful ; and as these are from a spiritual 
 origin, heavenly things now into them at the same time, whereby 
 
AND rrS CHASTE DELIGHTO. 411 — 41 S 
 
 the interiors of their minds are opened. Afterwards, as the 
 infants are perfected in intelligence, so they grow in stature, and 
 viewed in this respect, they appear also more adult, because 
 intelligence and wisdom are essential spiritual nourishment ; 
 therefore those things which nourish their minds, also nourish 
 their bodies. Infants in heaven, however, do not grow up beyond 
 their iirst age, where they 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 of the 
 youth, who presentl}' follows the wife into her heaven, or into 
 her house, if they are of the same society. That I might know 
 of a certainty, that infants grow in stature, and arrive at matu- 
 rity as they grow in intelligence, I was permitted to speak with 
 some while they were infants, and afterwards when they were 
 grown up ; and they appeared as full-grown youths, in a stature, 
 like that of young men full grown in tiie world. 
 
 412. Infants are instructed especially by representatives ade- 
 quate and suitable to their genius ; the great beauty and interior 
 wisdom of wliich can scarcely be credited in the world. I am 
 permitted to adduce here two representations, from which a 
 judgement may be formed in regard to the rest. On a certain 
 time they represented the Lord ascending from the sepulchre, 
 and at the same time the unition of his human with tlie divine. 
 At first they presented the idea of a sepulchre, but not at the 
 same time the idea of the Lord, except so remotely, that it was 
 scarcely, aiid as it were at a distance, perceived that it was the 
 Lord ; because in the idea of a sepulchre there is somewhat 
 funereal, which they hereby removed. Afterwards they cau- 
 tiously admitted into the sepulchre a sort of atmosphere, appear- 
 ing nevertheless as a thin vapor, by which they sigiiitied, and 
 this with a suitable degree of remoteness, spiritual life in baptism. 
 They afterwards represented the Lord's descent to those who were 
 bound, and his ascent with them into heaven ; and in order to 
 accommodate the representation to their infant minds, they let 
 down small cords that were scarcely discernible, exceedingly soft 
 and yielding, to aid the Lord in the ascent, being always in- 
 fluenced by a holy fear lest any thing in the representation should 
 aliect something that was not under heavenly influence ; not 
 to mention other representations, whereby infants are introduced 
 into the knowledges of truth and the alfections of good, as by 
 games adapted to their capacities. To these and similar things 
 infants are led by the Lord by means of innocence passing 
 through the third heaven ; and thus spiritual things are insinu- 
 ated into tlieir aftections, and thence into their tender thoughts, 
 80 that they know no other than that they do and think such 
 things from themselves, by which their understanding commences. 
 
 413. XXL It is there provided by the Lord, that with 
 
 THOSE mFANTS THE INNOCENCE OF INFANCY BPXOMES THE INNO- 
 
 327 
 
413, 414: CONJUaiAL LOVE 
 
 CKNCE OF WISDOM [aND THUS THEY BECOME ANGELs]. Many may 
 
 conjecture that infants remain infants, and become angels imme- 
 diately after death : but it is intelligence and wisdom that make 
 an angel : therefore so long as infants are without intelligence 
 and wisdom, they are indeed associated with angels, yet are not 
 angels : but they then first become so when they are made in- 
 telligent and wise. Infants therefore are led from the innocence 
 of infancy to the innocence of wisdom, that is, from external 
 innocence to internal : the latter innocence is the end of all 
 their instruction and progression : therefore when they attain to 
 the innocence of wisdom, the innocence of infancy is adjoined to 
 them, which in the mean time had served them as a plane. I 
 saw a representation of the quality of the innocence of infancy ; 
 it was of wood almost without life, and wias vivified in proportion 
 as the knowledges of truth and the affections of good were im- 
 bibed : and afterwards there was represented the quality of the 
 innocence of wisdom, by a living infant. The angels of the third 
 heaven, who are in a state of innocence from the Lord above 
 other angels, appear like naked infants before the eyes of spirits 
 who are beneath the heavens ; and as they are wiser than all 
 others, so are they also more truly alive : the reason of this is, 
 because innocence corresponds to infancy, and also to nakedness; 
 therefore 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 when they had lost their state of innocence, th«y were 
 ashamed of their nakedness, and hid themselves. Gen. ii. 25 ; 
 chap. iii. 7, 10, 11. In a word, the wiser the angels are the 
 more innocent they are. The quality of the innocence of wisdom 
 may in some measure be seen from the innocence of infancy 
 above described, n. 395, if only instead of parents, the Lord be 
 assumed as the Father -by whom they are led, and to whom they 
 ascribe what they have received. 
 
 414. On the subject of innocence I have often conversed with 
 the angels who have told me that innocence is the esse of every 
 good, and that good is only so far good as it has innocence in it: 
 and, since wisdom is of life and thence of good, that wisdom is 
 only so far wisdom as it partakes of innocence : the like is true 
 of love, charity, and faith ; and hence it is that no one can enter 
 heaven unless he has innocence ; which is meant by these words 
 of the Lord, '' Suffer infants to come to me^ and forbid them 7iot; 
 fi/r of such is the kingdom of the heavens / verily I say unto you^ 
 Whosoever shall not 7'eceive the kingdom of the heavens as an 
 infant, he will not enter therein,^^ Mark x. 14, 15 ; Luke xviii. 
 16, 17. In this passage, as well as in other parts of the Word, 
 infants denote those who are in innocence. The reason why good 
 is good, so far as it has innocence in it, is, because all good is 
 
 from the Lord, and innocence consists in being led by the Lord. 
 * * -» -jt * * * 
 
 328 
 
AND ITS CHASTE DELIGHTS. 415 
 
 415. To the above I shall add this memorable belation. 
 One morning, as I awoke out of sleep, the light beginning to 
 dawn and it being very serene, while I was meditating and not 
 yet quite awake, 1 saw through the window as it were a flash of 
 lightning, and presently I heard as it were a clap of thunder; 
 and while I was wondering whence this could be, I heard from 
 heaven words to this effect, " There are some not far from you, 
 who are reasoning sharply about God and nature. The vibration 
 of light like lightning, and the clapping of the air like thunder, 
 are correspondences and consequent appearances of the conflict 
 and collision of arguments, on one side in favor of God, and on 
 the other in favor of nature." The cause of this spiritual combat 
 was as follows : there were some satans in hell who expressed a 
 wish to be allowed to converse with the angels of heaven ; " for," 
 said they, " we will clearly and fully demonstrate, that what 
 they call God, the Creator of all things, is nothing but nature ; 
 and thus that God is a mere unmeaning expression, unless nature 
 be meant by it." And as those satans believed this with all their 
 heart and soul, and also were desirous to converse with the angels 
 of heaven, they were permitted to ascend out of the mire and 
 darkness of hell, and to converse with two angels at that time 
 descending from heaven. They were in the world of spirits, 
 which is intermediate between heaven and hell. The satans 
 on seeing the angels there, hastily ran to them, and cried out 
 with a furious voice, " Are you the angels of heaven with whom 
 we are allowed to engage in debate, respecting God and nature? 
 You are called wise because you acknowledge a God ; but, alas I 
 how simple you are I Who sees God ? who understands what 
 God is ? who conceives that God governs, and can govern the 
 universe, with" everything belonging thereto ? and who but the 
 vulgar and common herd of mankind acknowledges what he does 
 not see and understand ? What is more obvious than that 
 nature is all in all ? Is it not nature alone that we see with our 
 eyes, hear with our ears, smell with our nostrils, taste with our 
 tongues, and touch and feel with our hands and bodies? And 
 are not our bodily senses the only evidences of truth? Who 
 would not swear from them that it is so ? Are not your heads in 
 nature, and is there any influx into the thoughts of your heads 
 but from nature ? Take away nature, and can you think at all ? 
 JS'ot to mention several other considerations of a like kind." On 
 hearing these words the angels replied, "You speak in this 
 manner because you are merely sensual. All in the hells have 
 the ideas of their thoughts immersed in the bodily senses, neither 
 are they able to elevate their minds above them ; therefore we 
 excuse you. The life of evil and the consequent belief of what 
 is false have closed the interiors of your minds, so that you are 
 incapable of any elevation above the things of sense, except in 
 a state removed from evils of life, and from false principles of 
 
 329 
 
415 
 
 CONJUGIAL LOVE 
 
 faith : for a satan, as well as an angel, can understand truth 
 when he hears it ; but he does not retain it, because evil oblite- 
 rates truth and induces what is false : but we perceive that you 
 are now in a state of removal from evil, and thus that you can 
 undei-stand the truth which we speak ; attend therefore to what 
 we shall say :" and they proceeded thus:*" You have been in the 
 natural world, and have departed thence, and are now in the 
 spiritual world. Have you known anything till now concerning 
 a life after death? Have you not till now denied such a life, 
 and degraded yourselves to the beasts? Have you known any 
 thing heretofore about heaven and hell, or the light and heat of 
 this world ? or of this circumstance, that you are no longer 
 within the sphere of nature, but above it ; since this world and 
 all things belonging to it are spiritual, and spiritual things are 
 above natural, so that not the least of nature can flow into this 
 world ? But, in consequence of believing nature to be a God or 
 a goddess, you believe also the light and heat of this world to be 
 the light and heat of the natural world, when yet it is not at all 
 so ; for natural light here is darkness, and natural heat is cold. 
 Have you known anything about the sun of this world from 
 which our light and heat proceed ? Have you known that this 
 sun is pure love, and the sun of the natural world pure fire ; 
 and the sun of the world, which is pure fire, is that from which 
 nature exists and subsists ; and that the sun of heaven, which is 
 pure love, is that from which life itself, which is love with wisdom 
 exists and subsists ; and thus that nature, which you make a god 
 or a goddess, is absolutely dead? You can, under the care of a 
 proper guard, ascend with us into heaven ; and we also, under 
 similar protection, can descend with you into hell ; and in hea- 
 ven you will see magnificent and splendid objects, but in hell 
 such as are filthy and unclean. The ground of the diiference 
 is, because all in the heavens worship God, and all in the he-lls 
 worship nature ; and the magnificent and splendid objects in the 
 heavens are correspondences of the affections of good and truth, 
 and the filthy and unclean objects in the hells are correspon- 
 dences of the lusts of what is evil and false. Judge now, from 
 these circumstances, whether God or nature be all in all." To 
 this the satans replied, " In the state wherein we now are, we 
 can conclude, from what we have heard, that there is a God ; 
 but when the delight of evil seizes our minds, we see nothing 
 but nature." These two angels and two satans were standing to 
 the right, at no great distance from me ; therefore I saw and heard 
 ihem ; and lo 1 I saw near them many spirits who had been 
 celebrated in the natural world for their erudition ; and I was 
 surprised to observe that those great scholars at one time stood 
 near the angels and at another near the satans, and that they 
 favoerd the sentiments of those near whom they stood ; and I 
 was led to understand that the changes of their situation were 
 330 
 
AND ITS CHASTE DELIGHTS. 415, 416 
 
 changes of the state of their minds, which sometimes favored 
 one side and sometimes the other ; for they were vertumni. 
 Moreover, the angels said, " We will tell you a mystery ; on out 
 looking down upon the earth, and examining those who wer« 
 celebrated for erudition, and who have thought about God and 
 nature from their own judgement, we have found six hundred 
 out of a thousand favorers of nature, and the rest favorers of 
 God ; and that these were in favor of God, in consequence of 
 having frequently maintained in their conversation, not from any 
 convictions of their understandings, but only from hear-say, that 
 nature is from God ; for frequent conversation from the memory 
 and recollection, and not at the same time from thought and 
 intelligence, induces a species of faith." After this, the satans 
 were entrusted to a guard and ascended with the two angels into 
 heaven, and saw the magnificent and splendid objects contained 
 therein ; and being then an illustration from the light of heaven, 
 they acknowledged the being of a God, and that nature was 
 created to be subservient to the life which is in God and from 
 God ; and that nature in itself is dead, and consequently does 
 nothing of itself, but is acted upon by life. Having seen and 
 perceived these things, they descended : and as they descended 
 the love of evil returned and closed their understanding above 
 and opened it beneath ; and then there appeared above it as it 
 were a veil sending forth lightning from infernal fire ; and as 
 soon as they touched the earth with their feet, the ground cleaved 
 asunder beneath them, and they returned to their associates. 
 
 416. After these things those two angels seeing me near, 
 said to the by-standers respecting me, *' We know that this 
 man has written about God and nature ; let us hear what he has 
 written." They therefore came to me, and intreated that what 
 I had written about God and nature might be read to them : 
 I therefore read as follows. " Those who believe in a Divine 
 operation in everything of nature, may confirm themselves in 
 favor of the Divine, from many things which they see in nature, 
 equally, yea more than those who confirm themselves in favor 
 of nature : for those who confirm themselves in favor of the 
 Divine, attend to the wonderful things, which are conspicuous 
 in the productions of both vegetables and animals : — in the 
 PKODUCTioN OF VEGETABLES, that from a small seed sown in 
 the earth there is sent forth a root, by means of the root a stem, 
 and successively buds, leaves, flowers, fruits, even to new seeds ; 
 altogether as if the seed was acquainted with the order of suc- 
 cession, or the process by which it was to renew itself. What 
 rational person can conceive, that the sun which is pure tire, 
 is acquainted with this, or that it can endue its heat and light 
 with a power to effect such things ; and further, that it can 
 form wonderful things therein, and intend use ? When a man 
 of elevated reason sees and considers such things, he cannot 
 
 831 
 
416 CONJtJGIAL LOVE 
 
 think otherwise than that thej are from him who has infinite 
 wisdom, consequently from God. Those who acknowledge the 
 Divine, also see and think so ; but those who do not acknowledge 
 it, do not see and think so, because they are unwilling ; and 
 thereby they let down their rational principle into the sensual, 
 which derives all its ideas from the luminous principle in which 
 the bodily senses are, and confirms their fallacies urging, ' Do 
 not you see the sun eflfecting these things by its heat and light ? 
 What is that which you do not see ?' Is it anything? Those 
 who confirm themselves in favor of the Divine, attend to the 
 wonderful things which are conspicuous in the pkoductions of 
 ANIMALS ; to .mention only what is conspicuous in eggs, that 
 there lies concealed in them a chick in its seed, or first principles 
 of existence, with everything requisite even to the hatching, 
 and likewise to every part of its progress after hatching, until it 
 becomes a bird, or winged animal, in the form of its parent 
 stock. A further attention to the nature and quality of the form 
 cannot fail to cause astonishment in the contemplative mind ; to 
 observe in the least as well as in the largest kinds, yea, in the 
 invisible as in the visible, that is, in small insects, as in fowls or 
 great beasts, how they are all endowed with organs of sense, 
 such as seeing, smelling, tasting, touching ; and also with 
 organs of motion, such as muscles, for they fly and walk ; and 
 likewise with viscera, around the heart and lungs, which are 
 actuated by the brains : that the commonest insects enjoy al 
 these parts of organization is known from their anatomy, g,j 
 described by some writers, especially Swammerdam in his Books 
 of Nature. Those who ascribe all things to nature do indeed 
 svBC such things ; but they think only that they are so, and say 
 that nature produces them : and this they say in consequence of 
 having averted their minds from thinking about the Divine ; 
 and those who have so averted their minds, when they see the 
 wonderful things in nature, cannot think rationally, and still 
 less spiritually ; but they think sensually and materially, and in 
 this case they think in and from nature, and not above it, in 
 like manner as those do who are in hell ; differing from beasts 
 only in this respect, that they have rational powers, that is, 
 they are capable of understanding, and thereby of thinking 
 otherwise, if only they are willing. Those who have averted 
 themselves from thinking about the Divine, when they see the 
 wonderful things in nature, and thereby become sensual, do not 
 consider that the sight of the eye is so gross that it sees several 
 small insects as one confused mass ; when yet each of them is 
 organized to feel and to move itself, consequently is endowed 
 with fibres and vessels, also with a little heart, pulmonary pipes, 
 small viscera, and brains ; and that the contexture of these parts 
 consists of the purest principles in nature, and corresponds to 
 some life, by virtue of which their minutest parts are distinctly 
 332 
 
AND rr£ CHASTE DELIGHTS. 416— >418 
 
 acted upon. Since the sight of the eye is so gross that several 
 of such insects, with the innumerable things in each, appear to 
 it as a small confused mass, and yet those who are sensual, 
 think and judge from that sight, it is evident how gross their 
 minds are, and consequently in what thick darkness they are 
 respecting spiritual things. 
 
 417. " Every one that is willing to do so, may confirm him- 
 self in favor of the Divine from the visible things in nature ; 
 and he also who thinks of God from the principle of life, does so 
 confirm himself; while, for instance, he observes the fowls of 
 heaven, how each species of them knows its proper food and 
 where it is to be found ; how they can distinguish those of their 
 own kind by the sounds they utter and by their external appear- 
 ance ; how also, among other kinds, they can tell which are 
 their friends and which their foes ; how they pair together, build 
 their nests with great art, lay therein their eggs, hatch them, 
 know the time of hatching, and at its accomplishment help their 
 young out of the shell, love them most tenderly, cherish theiJ» 
 under their wings, feed and nourish them, until they are able 1o 
 provide for themselves and do the like, and to procreate a family 
 m order to perpetuate their kind. Every one that is willing to 
 think of a divine influx through the spiritual world into the 
 natural, may discern it in these instances, and may also, if he 
 will, say in his heart, ' Such knowledges cannot flow into those 
 animals from the sun by the rays of its light :' for the sun, from 
 which nature derives its birth and its essence, its pure tire, and 
 consequently the rays of its light are altogether dead ; and thus 
 they may conclude, that such eflects are derived from an influx 
 of divine wisdom into the ultimates of nature. 
 
 418. *' Every one may confirm himself in favor of the Divine 
 from what is visible in nature, while he observes worms, which 
 from the delight of a certain desire, wish and long after a chang 
 of their earthly state into a state analogous to a heavenly one 
 for this purpose they creep into holes, and cast themselves as it 
 were into a womb that they may be born again, and there become 
 chrysalises, aurelias, nymphs, and at length butterflies ; and when 
 they have undergone this change, and according to their species 
 are decked with beautiful wings, they fly into the air as into 
 their heaven, and there indulge in all festive sports, pair together, 
 lay their eggs, and provide for themselves a posterity ; and then 
 they are nourished with a sweet and pleasant food, which they 
 extract from flowei*s. Who that confirms himself in favor of the 
 Divine from what is visible in nature, does not see some image 
 of the earthly state of man in these animals while they are worms, 
 and of his heavenly state in the same when they become butter- 
 flies ? whereas those who confirm themselves in favor of nature, 
 see indeed such things; but as they have rejected from their 
 
 333 
 
418, 419 CONJUGIAL LOVE 
 
 minds all tlionght of man's heavenly state, they call them mero 
 instincts of nature. 
 
 ^ 419. "Again, everyone may confirm himself in favor of the 
 Divine from what is visible in natm-e, while he attends to the 
 discoveries made respecting bees, — how they have the art to 
 gather wax and suck honey from herbs and flowers, and build 
 cells like small houses, and arrange them into the form of a city 
 with streets, through which they come in and go out ; and how 
 they can smell flowers and herbs at a distance, from which they 
 may collect wax for their home and honey for their food ; and 
 how, when laden with these treasures, they can trace their way 
 back in a right direction to their hive ; thus they provide for 
 themselves food and habitation against the approaching winter, 
 as if they were acquainted with and foresaw its coming. They 
 also set over themselves a mistress as a queen, to be the parent 
 of a future race, and for her they build as it were a palace in an 
 elevated situation, and appoint guards about her; and when the 
 time comes for her to become a mother, she goes from cell to cell 
 and lays her eggs, which her attendants cover with a sort of 
 ointment to prevent their receiving injury from the air; hence 
 arises a new generation, which, when old enough to provide in 
 like manner for itself, is driven out from home ; and when driven 
 out, it flies forth to seek a new habitation, not however till it has 
 first collected itself into a swarm to prevent dissociation. About 
 autumn also the useless drones are brought forth and deprived of 
 their wrings, lest they should return and consume the provision 
 which they had taken no pains to collect; not to mention many 
 other circumstances ; from which it may appear evident, that on 
 account of the use which they afiford to mankind, they have by 
 influx from the spiritual world a form of government, such as 
 
 Erevails among men in the world, yea, among angels in the 
 eavens. What man of uncorrupted reason does not see that 
 such instincts are not communicated to bees from the natural 
 world ? What has the sun, in which nature originates, in com- 
 mon with a form of government which vies with and is similar to 
 a heavenly one ? From these and similar circumstances respect- 
 ing brute animals, the confessor and worshiper of nature confirms 
 himself in favor of nature, while the confessor and worshiper o^ 
 God, from the same circumstances, confirms himself in favor o 
 the Divine : for the spiritual man sees spiritual things therein, 
 and the natural man natural ; thus every one according to his 
 quality. In regard to myself, such circumstances have been to 
 me testimonies of an influx of what is spilitual into what is 
 natural, or of an influx of the spiritual world into the natural 
 world ; thus of an influx from the divine wisdom of the Lord. 
 Consider also, whether you can think analytically of any form of 
 government, any civil law, any moral virtue, or any spiritual 
 834 
 
AND ITS CHASTE DELIGHTS. 419 — 422 
 
 • ■ - 
 
 truth, unless the Divine flows in from his wisdom through the 
 spiritual world : for mj own part, I never did, and still feel it to 
 be impossible ; for I have perceptibly and sensibly observed such 
 influx now [1768] for twenty -five years continually : I therefore 
 speak this from experience. 
 
 420. "Can nature, let me ask, regard use as an end, and 
 dispose uses into orders and forms ? This is in the power of none 
 but a wise being; and none but God, wlio is infinitely wise, can 
 BO order and form the universe. Who else can foresee and pro- 
 vide for mankind all the things necessary for their food and 
 clothing, producing them from the fruits of the earth and from 
 animals ? It is surely a wonderful consideration among many 
 others, that those common insects, called silk-worms, should 
 supply with splendid clothing all ranks of persons, from kings 
 and queens even to the lowest servants ; and that tliose common 
 insects the bees, should supply wax to enlighten both our temples 
 and palaces. These, with several other similar considerations, 
 are standing proofs, that the Lord by an operation from him- 
 self through the spiritual world, effects whatever is done in 
 nature. 
 
 421. It may be expedient here to add, that I hare seen in 
 the spiritual world those who had confirmed themselves in favor 
 of nature by what is visible in this world, so as to become 
 atheists, and that their understanding in spiritual light appeared 
 open beneath but closed above, because with their thinking faculty 
 they had looked downwards to the earth and not upwards to 
 heaven. The super-sensual principle, which is the lowest prin- 
 ciple of the understanding, appeared as a veil, in come cases 
 sparkling from infernal fire, in some black as soot, and in some 
 pale and livid as a corpse. Let every one therefore beware of 
 confirmation in favor of nature, and let him confirm himself in 
 favor of the Divine ; for which confirmation there is no want of 
 materials. 
 
 422. " Some indeed are to be excused for ascribing certain 
 visible effects to nature, because they have had no knowledge 
 respecting the sun of the spiritual world, where the Lord is, and 
 of influx thence ; neither have they known any thing about that 
 world and its state, nor yet of its presence with man ; and con- 
 sequently they could think no other than that the spiritual prin- 
 ciple was a purer natural principle; and thus that angels were 
 either in the ether or in the stars ; also that the devil was either 
 man's evil, or, if he actually existed, that he was either in the 
 air or in the deep ; also that the souls of men after death were 
 either in the inmost part of the earth, or in some place of con- 
 finement till the day of judgement; not to mention other lik( 
 conceits, which sprung from ignorance of the spiritual world and 
 its sun. This is the reason why those are to be excused, who 
 have believed that the visible productions of nature are the effect 
 
422 CONJUGIAL LOVE , 
 
 of some principle implanted in her from creation : nevertheless 
 those who have made themselves atheists by confirmations in 
 favor of nature, are not to be excused, because they might have 
 confirmed themselves in favor of the Divine. Ignorance inded 
 excuses, but does not take away the false principle which is con- 
 firmed ; for this false principle agrees with evil, and evil with 
 hell." 
 
■ LIBRARY^ 
 
 UNIYERSITY OF 
 
 1^QALIF(>RNIA^ 
 
 ADULTEROUS LOVE AND ITS SINFUL 
 PLEASURES. 
 
 ON THE OPPOSITION OF ADULTEROUS LOVE AND CONJUGIAL. 
 
 LOVE. 
 
 423. At the entrance upon our subject, it may be expedient 
 to declare what we mean in this chapter by adulterous love. By 
 adulterous love we do not mean fornicatory love, which precedes 
 marriage, or which follows it after the death of a married part- 
 ner ; neither do we mean concubinage, which is engaged in from 
 causes legitimate, just, and excusatory ; nor do we mean either 
 the mild or the grievous kinds of adultery, whereof a man actually 
 repents ; for the latter become not opposite, and the former are 
 not opposite, to conjugial love, as will be seen in the following 
 pages, where each is treated of. But by adulterous love, oppo- 
 site to conjugial love, we here mean the love of adultery, so long 
 as it is such as not to be regarded as sin, or as evil, and dis- 
 honorable, and contrary to reason, but as allowable with reason. 
 This adulterous love not only makes conjugial love the same with 
 itself, but also overthrows, destroys, and at length nauseates it. 
 The opposition of this love to conjugial love is the subject treated 
 of in this chapter. That no other love is treated of [as being in 
 such opposition], maybe evident from what follows concerning 
 fornication, concubinage, and the various kinds of adultery. But 
 in order that this opposition may be made manifest to tlie 
 rational sight, it may be expedient to demonstrate it in the fol- 
 lowing series : I. It is not known what adulterous love is, unless 
 it he known what conjugial love is. II. Adulterous love is op- 
 posed to conjugial love. III. Adulterous love is opposed to con- 
 jugiallove^ as tlic natural manviewed in himself is opposed to the 
 spiritual ma^n. IV. Adulterous love is opposed to conjugial love., 
 as the connubial connection of what is evil and false is opposed 
 to the marriage of good and truth. Y. Hence adulterous love is 
 opposed to conjugial love., as hell is opposed to heaven. Y I. The 
 impurity of hell is from adulterous love^ and the purity of heaven 
 
 22 337 
 
423 425 ADULTEEOtS LOVE 
 
 from conjugial love. YII. The impurity and the purity in the 
 church are similarly circumstanced. YIII. Adulterous love more 
 and more makes a man not a man (homo), and not a man (vir), 
 and conjugial love makes a man more and onore a man (homo), 
 a7id a man (vir). IX. There are a sphere of adulterous love and 
 a sphere of co7\jugial love. X. The sphere of adtdterous love 
 ascends from hell^ and the sphere of conjugial love descends from 
 hmven. XI. Those two spheres mutually meet each other in each 
 world : hut they do not unite. XII. Between those two spheres 
 there ^s an equilihrium^ and man is in it. XIII. A man is 
 able to turn himself to whichever he pleases j hut so far as he 
 turns himself to the one^ so far he turns himself from the other . 
 XIY. Each sphere brings with it delights. XY. The delights of 
 adulterous love commence from the flesh and are of the flesh even 
 in the sp>irit / but the delights of conjugial love com,mence in the 
 spirit^ and are of the spirit even in the flesh. XYI. The delights 
 of adulterous love are the pleasures of insanity / but the delights 
 of conjugial love are the delights of wisdom. We proceed to an 
 oxplaiiatioii of each article. 
 
 424. I. It is not known what adulterous love is, unless 
 IT BE KNOWN WHAT CONJUGIAL LOVE IS. Bj adulterous love we 
 mean the love of adultery, which destroys conjugial love, as 
 above, n. 423. That it is not known wliat adulterous love is, 
 unless it be known what conjugial love is, needs no demonstra- 
 tion, but only illustration by similitudes : as for example ; who 
 can know what is evil and false, unless he know what is good 
 and true? and who knows what is unchaste, dishonorable, unbe- 
 coming, and ugly, unless he knows what is chaste, honorable, 
 becoming, and beautiful ? and who can discern the various kinds 
 of insanity, but he that is wise, or that knows what wisdom is % 
 also, who can rightly perceive discordant and grating sounds, but 
 he that is well versed in the doctrine and study of harmonious 
 numbers ? in like manner, who can clearly discern what is the 
 quality of adultery, unless he has first clearly discerned what is 
 the quality of marriage? and who can make a just estimate of 
 the filthiness of the pleasures of adulterous love, but he that has 
 first made a just estimate of the purity of conjugial love % As I 
 have now completed the treatise on Conjugial Love and its 
 CHASTE Delights, I am enabled, from the intelligence I thence 
 acquired, to describe the pleasures respecting adulterous love. 
 
 425. II. Adulterous love is opposed to conjugial love. 
 Every thing in the univeree has its opposite ; and opposites, in 
 regard to each other, are not relatives, but contraries. Relatives 
 are what exist between the greatest and the least of the same 
 thing ; whereas contraries arise from an opposite in contrariety 
 thereto ; and the latter are relatives in regard to each other, as 
 the former are in their regard one to another; wherefore also the 
 I'elations themselves are opposites. That all things have their 
 
 838 
 
AND rrS SINFUL PLEASURES. 425, ^"26 
 
 opposites, is evident from light, heat, the times of the world, 
 afltections, perceptions, sensations, and several other things. The 
 opposite of light is darkness ; the opposite of heat is cold ; of the 
 times of the world the opposites are day and night, summer and 
 winter ; of aifections the opposites are joys and mourning, also 
 gladnesses and sadnesses ; of perceptions the opposites are goods 
 and evils, also truths and falses ; and of sensations the opposites 
 are things delightful and things undelightful. Hence it may be 
 evidently concluded, that conjugial love has its opposite ; this 
 opposite is adultery, as every one may see, if he be so disposed, 
 from all the dictates of sound reason. Tell, if you can, what else 
 is its opposite. It is an additional evidence in favor of this posi- 
 tion, that as sound reason was enabled to see the truth of it by 
 her own light, therefore she has enacted laws, which are called 
 laws of civil justice, in favor of marriages and against adulteries. 
 That the truth of this position may appear yet more manifest, I 
 may relate what I have very often seen in the spiritual world. 
 When those who in the natural world have been confirmed adul- 
 terers, perceive a sphere of conjugial love flowing down from 
 heaven, they instantly either flee away into caverns and hide 
 themselves, or, if they persist obstinately in contrariety to it, 
 they grow fierce with rage, and become like furies. The reason 
 why they are so afifected is, because all things of the aflfections, 
 whether delightful or undelightful, are perceived in that world, 
 and on some occasions as clearly as an odor is perceived by the 
 sense of smelling ; ibr the inhabitants of that world have not a 
 material body, which absorbs such things. The reason why the 
 opposition of adulterous love and conjugial love is unknown to 
 many in the world, is owing to the delights of the flesh, which, 
 in the extremes, seem to imitate the delights of conjugial love; 
 and those who are in delights only, do not know anything re- 
 specting that opposition ; and I can venture to say, that should 
 you assert, that everything has its opposite, and should conclude 
 that conjugial love also has its opposite, adulterers will reply, 
 that that love has not an opposite, because adulterous love can- 
 not be distinguished from it ; from which circumstance it is fur- 
 ther manifest, that he that does not know what conjugial love is, 
 does not know what adulterous love is ; and moreover, that from 
 adulterous love it is not known what conjugial love is, but from 
 conjugial love it is known what adulterous love is. Ko one 
 knows good from evil, but evil from good ; for evil is in dark- 
 ness, whereas good is in light. 
 
 4:26. III. Adulterous love is opposed to conjugial love, 
 
 AS THE natural MAN VIEWED IN HIMSELF IS OPPOSED TO THE 
 
 SPIRITUAL MAN. That the natural man and the spiritual are 
 opposed to each other, so that the one does not will what the 
 other wills, yea, that they are at strife together, is well known 
 in the church ; but still it has not heretofore been explained. 
 
 330 
 
426, 427 ' ADULTEROUS LOVE 
 
 We will therefore shew what is the ground of discrimination be- 
 tween the spiritual man and the natural, and what excites the 
 latter against the former. The natural man is that into which 
 every one is iirst introduced as he grows up, which is effected bj 
 sciences and knowledges, and by rational principles of the under- 
 standing ; but the spiritual man is that into which he is intro- 
 duced by the love of doing uses, which love is also called charity : 
 wherefore so far as any one is in charity, so far he is spiritual ; 
 but so far as he is not in charity, so far he is natural, even sup- 
 posing him to be ever so quick-sighted in genius, and wise in 
 judgement. That the latter, the natural man, separate from the 
 spiritual, notwithstanding all his elevation into the light of rea- 
 son, still gives himself without restraint to the government oi 
 his lusts, and is devoted to them, is manifest from his geniurf 
 alone, in that he is void of charity ; and whoever is void of 
 charity, gives loose to all the lasciviousness of adulterous love : 
 wherefore, when he is told, that this wanton love is opposed to 
 chaste conjugial love, and is asked to consult his rational lumen, 
 he still does not consult it, except in conjunction with the delight 
 of evil implanted from birth in the natural man ; in consequence 
 whereof he concludes, that his reason does not see anything con- 
 trary to the pleasing sensual allurements of the body ; and when 
 he has confirmed himself in those allurements, his reason is in 
 amazement at all those pleasures which are proclaimed respecting 
 conjugial love ; yea, as was said above, he fights against them, 
 and conquers, and, like a conqueror after the enemy's overthrow, 
 he utterly destroys the camp of conjugial love in himself. These 
 things are done by the natural man from the impulse of hi» 
 adulterous love. We mention these circumstances, in order that 
 it may be known, what is the true ground of the opposition of 
 those two loves; for, as has been abundantly shewn above, con- 
 jugial love viewed in itself is spiritual love, and adulterous love 
 viewed in itself is natural love. 
 
 427. ly. Adulterous love is opposed to conjugial love, 
 
 AS THE connubial CONNECTION OF WHAT IS EVIL AND FALSE IB 
 OPPOSED TO THE MARRIAGE OF GOOD AND TRUTH. Tluit the 
 
 origin of conjugial love is from the marriage of good and truth, 
 was demonstrated above in its proper chapter, from n. 83 — 102 ; 
 hence it follows, that the origin of adulterous love is from the 
 connubial connection of what is evil and false, and that hence 
 they are opposite loves, as evil is opposed to good, and the false 
 of evil to the truth of good. It is the delights of each love which 
 are thus opposed ; for love without its delight is not anything. 
 That these delights are thus opposed to each other, does not at 
 all appear : the reason why it does not appear is, because the 
 delight of the love of evil in externals assumes a semblance of the 
 delight of the love of good ; but in internals the delight of tho 
 love of evil consists of mere concupiscences of evil, evil itsell 
 340 
 
AND ITS SINFUL PLEASURES 427 4i'>0 
 
 being tho conglobated mass [or glome] of those concupiscences: 
 whereas the delight of the love of good consists of innumerable 
 affections of good, good itself being the co-united bundle of those 
 affections. Tliis bundle and that glome are felt by man only as 
 one delight ; and as the delight of evil in externals assumes a 
 semblance of the delight of good, as we have said, therefore also 
 the delight of adulter^^ assumes a semblance of the delight^ of 
 marriage; but after death, when every one lays aside externals, 
 and the internals are laid bare, then it manifestly appears, that 
 the evil of adultery is a glome of the concupiscences of evil, and 
 the good of marriage is a bundle of the affections of good : thus 
 that they are entirely opposed to each other. 
 
 428. In reference to the connubial connection of what is evil 
 and false, it is to be observed, that evil loves the false, and desires 
 that it may be a one with itself, and they also unite; in like 
 manner as good loves truth, and desires that it may be a one 
 with itself, and they also unite: from which consideration it is 
 evident, that as the spiritual origin of marriage is the marriage 
 of good and truth, so the spiritual origin of adultery is the con- 
 nubial connection of what is evil and false. Hence, this connu- 
 bial connection is meant by adulteries, whoredoms, and fornica- 
 tions, in the spiritual sense of the Word ; see the Apocalypsio 
 Kevealed, n. 134. It is from this principle, that he that is in 
 evil, and connects himself connubially with what is false, and lie 
 that is in what is false, and draws evil into a partnership of his- 
 chamber, from the joint covenant confirms adultery, and com 
 mits it so far as he dares and has the opportunity ; he confirms 
 it from evil by what is false, and he commits it from what is false 
 by evil : and also on the other hand, that he that is in good, and 
 marries truth, or he that is in truth, and brings good into part- 
 nership of the chamber with himself, confirms himself against 
 adultery, and in favor of marriage, and attains to a happy con- 
 jugial life. 
 
 429. Y. Hence adulterous love is opposed to conju- 
 GiAL. love as hell IS OPPOSED TO HEAVEN. All wlio are in 
 hell are in the connubial connection of what is evil and false, 
 and all who are in heaven are in the marriage of good and truth 5 
 and as the connubial connection of what is evil and false is also 
 adultery, as was shewn just above, n. 427, 428, hell is also that 
 connubial connection. Hence all who are in hell are in the lust, 
 lasciviousness, and immodesty of adulterous love, and shun and 
 dread the chastity and modesty of conjugial love; see above, n. 
 428. From these considerations it may be seen, that those two 
 loves, adulterous and conjugial, are opposed to each other, as 
 hell is to heaven, and heaven to hell. 
 
 430. YI. The impurity oe hell is from adulterous 
 
 LOVE, AND THE PURITY OF HEAVEN FROM CX)NJUGIAL LOVE. All 
 
 hell abounds with impurities, all of which originate in imnio- 
 
 3il 
 
430, 431 ADULTEEOUS LOVE 
 
 dest and obscene adulterous love, the delights of that love being 
 changed into such impurities. Who can believe, that in the 
 spiritual world, every delight of love is presented to the sight 
 under various appearances, to the sense under various odors, and 
 to the view under various forms of beasts and birds? The 
 appearances under which in hell the lascivious delights of adul- 
 terous love are presented to the sight, are dunghills and mire ; 
 the odors by which they are presented to the sense, are stinks 
 and Btenches ; and the forms of beasts and birds under which 
 they are presented to the view, are hogs, serpents, and the birds 
 called ochim and tziim. The case is reversed in regard to the 
 chaste delights of conjugial love in heaven. The appearances under 
 which those delights are presented to the sight, are gardens and 
 fiowery fields ; the odors whereby they are presented to the sense, 
 are the perfumes arising from fruits and the fragrancies from 
 flowers ; and the forms of animals under which they are presented 
 to the view are lambs, kids, turtle-doves, and birds of paradise. 
 The reason why the delights of love are changed into such and 
 similar things is, because all things which exist in the spiritual 
 world are correspondences: into these correspondences the inter- 
 nals of the minds of the inhabitants are changed, while they 
 pass away and become external before the senses. But it is to 
 be observed, that there are innumerable varieties of impurities, 
 into which the lasciviousnesses of whoredoms are changed, while 
 they pass oft' into their correspondences : these varieties are accord- 
 ing to the genera and species of those lasciviousnesses, as may 
 be seen in the following pages, where adulteries and their degrees 
 are treated of: such impurities however do not proceed from the 
 delights of the love of those who have repented ; because they 
 have been washed from them during their abode in the world. 
 
 431. Yll. The iMPUEriY and the purity in the church 
 ARE SIMILARLY CIRCUMSTANCED. The rcasou of tliis is, because 
 the church is the Lord's kingdom in the world, corresponding 
 to his kingdom in the heavens ; and also the Lord conjoins them 
 together, that they may make a one ; for he distinguishes those 
 who are in the world, as he distinguishes heaven and hell, accord- 
 ing to their loves. Those who are in the immodest and obscene 
 delights of adulterous love, associate to themselves similar spirits 
 from hell : whereas those who are in the modest and chaste de- 
 lights of conjugial love, are associated by the Lord to similar 
 angels from heaven. While these their angels, in their attend- 
 ance on man, are stationed near to confirmed and determined 
 adulterers, they are made sensible of the direful stenches men- 
 tioned above, n. 430, and recede a little. On account of the 
 correspondence of filthy loves with dunghills and bogs, it was 
 commanded the sons of Israel, " That they should carry with them 
 a paddle with which to cover their excrement, lest Jehovah God 
 walking in the midst of their camp should see the nakedness of 
 342 
 
AND ITS SINFUL PLEASURES. 431, 432 
 
 the tiling, and should return," Deut. xxiii, 13, 14. This was 
 commanded, because the camp of the sons of Israel represented 
 the church, and those unclean things corresponded to tlie lasci- 
 vious principles of whoredoms, and by Jehovah God's walking in 
 the midst of their camp was signified his presence with the angels. 
 The reason wh}^ thev were to cover it was, because all those 
 places in hell, where troops of such spirits have their abode, 
 were covered and closed up, on which account also it is said, " lest 
 he see the nakedness of the thing." It has been granted me to 
 see that all those places in hell are closed up, and also that when 
 they were opened, as was the case when a new demon entered, 
 such a horrid stench issued from them, that it infested my belly 
 with its noisomeness ; and what is wonderful, those stenches are 
 to the inhabitants as delightful as dunghills are to swine. From 
 these considerations it is evident, how it is to be understood, 
 that the impurity in the church is from adulterous love, and its 
 purity from conjugial love. 
 
 432. YIII. Adulterous love more and more makes a 
 MAN {homo) not a man {homo), and a man {vi?') not a mas' 
 
 (wV), AND CONJUGIAL LOVE MAKES A MAN {hom.o) MORE AND 
 
 MORE A MAN {homo), AND A MAN {vir). That conjugial love 
 makes a man {homo) is illustrated and confirmed by all the 
 considerations which were clearly and rationally demonstrated 
 in the first part of this work, concerning love and the delights 
 of its wisdom ; as 1. That he that is principled in love truly 
 conjugial, becomes more and more spiritual ; and in proportion 
 as any one is more spiritual, in the same proportion he is more 
 a man {homo). 2. That he becomes more and more wise ; and 
 the wiser any one is, so much the more is he a man {homo). 3. 
 That with such a one the interiors of the mind are more and 
 more opened, insomuch that he seesor intuitively acknowledges 
 the Lord ; and the more any one is in the sight or acknowledge- 
 ment, the more he is a man. 4. That he becomes more and 
 more moral and civil, inasmuch as a spiritual soul is in his 
 morality and civility; and the more any one is morally civil, the 
 more he is a man. 5. That also after death he becomes an angel 
 of heaven ; and an angel is in essence and form a man ; and also 
 the genuine human principle in his face shines forth from his 
 conversation and manners : from these considerations it is mani- 
 fest, that conjugial love makes a man {homo) more and more 
 a man {homo). That the contrary is the case with adulterers, 
 follows as a consequence from the opposition of adultery and 
 marriage, which is the subject treated of in this chapter; as, 1. 
 That they are not spiritual but in the highest degree natural ; 
 and the natural man separate from the spiritual man, is a man 
 only as to the understanding, but not as to the will : this he 
 immerses in the body and the concupiscences of the flesh, and at 
 those times the understanding also accompanies it. That such a 
 
 343 
 
4:32, 433 ADULTEROUS LOVE 
 
 one is but half a man {Jiomo\ he himself may see from the reason 
 of his understanding, in case he elevates \{. 2. That adulterei*s 
 are not wise, except in their conversation and beliaviour, wlien 
 they are in the company of such as are in high station, or as are 
 distinguished for their learning or their morals ; but that when 
 alone with themselves they are insane, setting at nought the 
 divine and holy things of the church, and defiling the morals of 
 life with immodest and unchaste principles, will be shewn in the 
 chapter concerning adulteries. Who does not see that such 
 gesticulators are men only as to external figure, and not as to 
 internal form ? 3. That adulterers become more and more not 
 men, has been abundantly confirmed to me by what I have my- 
 self been eye-witness to respecting them in hell: for there they 
 are demons, and when seen in the light of heaven, appear to have 
 their faces full. of pimples, their bodies bunched out, their voice 
 rough, and their gestures antic. But it is to be observed, that 
 such are determined and confirmed adulterers, but not non- 
 deliberate adulterers : for in the chapter concerning adulteries 
 and their degrees, four kinds are treated of. Determined adul- 
 terers are those who are so from the lust of the will ; confirmed 
 adulterers are those who are so from the persuasion of the under- 
 standing ; deliberate adulterers are those who are so from the 
 allurements of the senses; andnon deliberate adulterers are those 
 who have not the faculty or the liberty of consulting the under- 
 standing. The two former kinds of adulterers are those who 
 become more and more not men; whereas the two latter kinds 
 become men as they recede from those errors, and afterwards 
 become wise. 
 
 433. That conjugial love makes a man {homo) more a man 
 (w), is also illustrated by what was adduced in the preceding 
 part concerning conjugial love and its delights ; as, 1. That the 
 virile faculty and power accompanies wisdom, as this is animated 
 from the spiritual things of the church, and that hence it resides 
 in conjugial love ; and that the wisdom of this love opens a vein 
 from its fountain in the soul, and thereby invigorates, and also 
 blesses with permanence, to the intellectual life, which is the very 
 essential masculine life. 2. That hence it is, that the angels of 
 heaven are in this permanence to eternity, according to their own 
 declarations in the memorable relation, n. 355, 356. That the 
 most ancient men in the golden and silver ages, were in perma- 
 nent efficacy, because they loved the caresses of their wives, and 
 abhorred the caresses of harlots, I have heard from their own 
 mouths ; see the memorable relations, n. 75, 76. That that 
 spiritual sufficiency is also in the natural principle, and will not 
 be wanting to those at this day, who come to the Lord, and 
 abominate adultereries as infernal, has been told me from heaven. 
 But the contrary befalls determined and confirmed adulterers 
 who are treated of above, n. 432. That the virile faculty and 
 344 
 
AND ITS SINFUI PLEASURES. 433—436 
 
 power with such is weakened even till it ceases ; and that after 
 this there commences cold towards the sex ; and that cold is suc- 
 ceeded by a kind of fastidiousness approaching to loathing, is well 
 known, although but little talked of. That this is the case with 
 Buch adulterers in hell, I have heard at a distance, from the sirens, 
 who are obsolete venereal lusts, and also from the harlots there. 
 From these considerations it follows, that adulterous love makes 
 a man (homo) more and more not a man (homo) and not a man 
 (vir) and that conjugial love makes a man more and more a 
 man {homo) and a man (vir). 
 
 434. IX. There are a sphere of adulterous love and a 
 SPHERE OF CONJUGIAL LOVE. What is meant by spheres, and that 
 they are various, and that those which are of love and wisdom 
 proceed from the Lord, and through the angelic heavens descend 
 into the world, and pervade it even to its ultimates, was shewn 
 above, n. 222—225 ; and n. 386—397. That every thing in the 
 universe has its opposites, may be seen above, n. 425: hence it 
 follows, that whereas there is a sphere of conjugial love, there 
 is also a sphere opposite to it, which is called a sphere of adul- 
 terous love ; for those spheres are opposed to each other, as the 
 love of adultery is opposed the love of marriage. This oppo- 
 sition has been treated of in the preceding parts of this chapter. 
 
 435. X. The sphere of adulterous love ascends from 
 
 HELL, and the SPHERE OF CONJUGIAL LOVE DESCENDS FROM HEA- 
 VEN. That the sphere of conj ugial love descends from heaven, was 
 shewn in the places cited just above, n. 434 ; but the reason why 
 the sphere of adulterous love ascends from hell, is, because this 
 love is from thence, see n. 429. That sphere ascends thence 
 from the impurities into which the delights of adultery are 
 changed with those who are of each sex there ; concerning which 
 delight see above, n. 430, 431. 
 
 436. XI. Those two spheres meet each other in each 
 WORLD ; BUT they DO NOT UNITE. By cach world is meant the 
 spiritual world and the natural world. In the spiritual world 
 those spheres meet each other in the world of spirits, because this 
 is the medium between heaven and hell; but in the natural world 
 they meet each other in the rational plane appertaining to man, 
 which also is the medium between heaven and hell : for the mar- 
 riage of good and truth flows into it from above, and the marriage 
 of evil and the false flows into it from beneath. The latter mar- 
 riage flows in through the world, but the former through heaven. 
 Hence it is, that the human rational principle car; turn itself to 
 either side as it pleases, and receive influx. If it turns to good, 
 it receives it from above;, and in this case the man's rational 
 principle is formed more and more to the reception of heaven ; 
 but if it turns itself to evil, it receives that influx from beneath ; 
 and in this case the man's rational principle is formed more and 
 more to the reception of hell. The reason why those two spheres 
 
 345 
 
4:36 439 ADULTEROrS LOVE 
 
 do not unite, is, because they are opposites ; and an opposite acts 
 upon an opposite like enemies, one of whom, burning with deadly 
 hatred, furiously assaults the other, while the other is in no hatred, 
 but only endeavours to defend himself. From these considera- 
 tions it is evident, that those two spheres only meet each other, 
 but do not unite. The middle interstice, which they make, is on 
 the one part from the evil not of the false, and from the false not 
 of the evil, and on the other part from good not of truth, and from 
 truth not of good ; which two may indeed touch each other, but 
 still they do not unite. 
 
 437. XII. Between those two spheres there is an 
 EQinLiBRiuM, AND MAN IS IN IT. The equilibrium between 
 them is a spiritual equilibrium, because it is between good and 
 evil ; from this equilibrium a man has free will, in and by which 
 he thinks and wills, and hence speaks and acts as from himself. 
 His rational principle consists in his having the option to receive 
 either good or evil ; consequently, whether he will freely and 
 rationally dispose himself to conjugiallove, or to adulterous love ; 
 if to the latter, he turns the hinder part of the head, and the 
 back to the Lord ; if to the former, he turns the fore part of the 
 head and the breast to the Lord ; if to the Lord, his rationality 
 and liberty are led by himself; but if backwards from the Lord, 
 his rationality and liberty are led by hell. 
 
 438. XIII. A MAN CAN TURN HIMSELF TO WHICHEVER SPHERE 
 HE PLEASES ; BUT SO FAR AS HE TURNS HIMSELF TO THE ONE, SO 
 FAR HE TURNS HIMSELF FROM THE OTHER. Mail WaS Created SO 
 
 that he may do whatever he does freely, according to reason, and 
 altogether as from himself; without these two faculties he would 
 not be a man but a beast ; for he would not receive any thing 
 flowing from heaven, and appropriate it to himself as his own, and 
 consequently it would not be possible for anything of eternal life 
 to be inscribed on him ; for this must be inscribed on him as his, 
 in order that it may be his own ; and whereas there is no freedom 
 on the one part, unless there be also a like freedom on the other, 
 as it would be impossible to weigh a thing, unless the scales from 
 an equilibrium could incline to either side : so, unless a man had 
 liberty from reason to draw near also to evil, thus to turn from 
 the right to the left, and from the left to the right, in like manner 
 to the infernal sphere, which is that of adultery, as to the celestial 
 sphere, which is that of marriage, [it would be impossible for 
 him to receive any thing flowing from heaven, and to appropri- 
 ate it to himself.*] 
 
 439. XIY. Each sphere brings with it delights ; that is, 
 both the sphere of adulterous love which ascends from hell, and 
 the sphere of conjugial love which descends from heaven, affects 
 the recipient man {homo) with delights ; because the ultimate 
 
 * The part within the brackets is inserted to supply what appears to be av 
 omission in the original. 
 
 346 
 
ANE ITS SINFUL PLEA8UEES. 439, 440 
 
 plane, in which the delights of each love terminate, and where 
 they fill and complete themselves, and which exhibits them in 
 their own proper sensory, is the same. Hence, in the extremes, 
 adulterous caresses and conj ugial caresses are perceived as similar, 
 although in internals they are altogether dissimilar ; that hence 
 they are also dissimilar in the extremes, is a point not decided 
 from any sense of discrimination ; for dissimilitudes are not made 
 sensible from their discriminations in the extremes, to any others 
 than those who are principled in love truly conj ugial ; for evil is 
 known from good, but not good from evil ; so neither is a sweet 
 scent perceived by the nose when a disagreeable one is present in 
 it. I have heard from the angels, that they distinguish in the 
 extremes what is lascivious from what is not, as any one dis- 
 tinguishes the fire of a dunghill or of burnt horn by its bad smell, 
 from the fire of spices or of burnt cinnamon by its sweet smell ; 
 and that this arises from their distinction of the internal delights 
 which enter into the external and compose them. 
 
 440. XY. The delights of adulterous love commence 
 
 FROM THE FLESH AND ARE OF THE FLESH EVEN IN THE SPIRFr ; 
 BUT THE DELIGHTS OF CONJUGIAL LOVE COMMENCE IN THE SPIRIT 
 AND ARK OF THE SPIRIT EVEN IN THE FLESH. The rcaSOU why 
 
 the delights ot adulterous love commence from the flesh is, be- 
 cause the stimulant heats of the flesh are their beginnings. The 
 reason why they infect the spirit and are of the flesh even in the 
 spirit, is, because the spirit, and not the flesh, is sensible of those 
 things which happen in the flesh. The case is the same with 
 this sense as with the rest : as that the eye does not see and dis- 
 cern various particulars in objects, but they are seen and discerned 
 by the spirit; neither does the ear hear and discern the harmonies 
 of tunes in singing, and the concordances of the articulation of 
 sounds in speech, but they are heard and discerned by the spirit; 
 moreover, the spirit is sensible of every thing according to its 
 elevation in wisdom. The spirit that is not elevated above the 
 sensual things of the body, and thereby adheres to them, is not 
 sensible of any other delights than those which flow in from the 
 flesh and the world through the senses of the body : these 
 delights it seizes upon, is delighted with, and makes its own. 
 Now, since the beginnings of adulterous love are only the 
 stimulant fires and itchings of the flesh, it is evident, that these 
 things in the spirit are filthy allurements, which, as they ascend 
 and descend, and reciprocate, so they excite and inflame. In 
 general the cupidities of the flesh are nothing but the accumu- 
 lated concupiscences of what is evil and false : hence comes 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 adulterous love, are 
 nothing but the effervescences of lusts, which in the spirit become 
 the ebullitions of immodesty. 
 
 347 
 
441 443 ADFLTEEOTIS LOVE / 
 
 441. But tlie delights of conjugial love have nothing in 
 common with the filthy delights of adulterous love : the latter 
 indeed are in the spirit of every man ; but they are separated and 
 removed, as the man's spirit is elevated above the sensual things 
 of the body, and from its elevation sees their appearances and 
 fallacies beneath : in this case it perceives fleshly delights, first 
 as apparent and fallacious, afterwards as libidinous and lascivious, 
 which ought to be shunned, and successively as damnable and 
 hurtful to the soul, and at length it has a sense of them as being 
 undelightful, disagreeable, and nauseous ; and in the degree that 
 it thus perceives and is sensible of these delights, in the same 
 degree also it perceives the delights of conjugial love as innocent 
 and chaste, and at length as delicious and blessed. The reason 
 why the delights of conjugial love become also delights of the 
 spirit in the flesh, is, because after the delights of adulterous love 
 are removed, as was just said above, the spirit being loosed from 
 them enters chaste mto the body, and fills the breasts with the 
 delights of its blessedness, and from the breasts tills also the 
 ultimates of that love in the body ; in consequence whereof, the 
 spirit with these ultimates, and these ultimates with the spirits, 
 afterwards act in full communion. 
 
 442. XVI. The delights of adulterous love are the 
 
 PLEASURES of INSANITY ; BUT THE DELIGHTS OF CONJUGIAL LOVE 
 
 ^.RE THE DELIGHTS OF WISDOM. The reason why the delights of 
 adulterous love are the pleasures of insanity is, because none but 
 natural men are in that love, and the natural man is insane in 
 spiritual things, for he is contrary to them, and therefore he 
 embraces only natural, sensual, and corporeal delights. It is 
 said that he embraces natural, sensual, and corporeal delights, 
 because the natural principle is distinguished into three degrees : 
 in the supreme degree are those natural men who from rational 
 sight see insanities, and are still carried away by the delights 
 thereof, as boats by the stream of a river ; in a lower degree are 
 the natural men who only see and judge from the senses of the 
 body, despising and rejecting, as of no account, the rational 
 principles which are contrary to appearances and fallacies ; in 
 the lowest degree are the natural men who without judgement are 
 carried away by the alluring stimulant heats of the body. These 
 last are called natural-corporeal, the former are called natural- 
 sensual, but the first natural. With these men, adulterous love 
 and its insanities and pleasures are of similar degrees. 
 
 443. The reason why the delights of conjugial love are the 
 delights of wisdom is, because none but spiritual men are in 
 that love, and the spiritual man is in wisdom ; and hence he 
 embraces no delights but such as agree with spiritual wisdom. 
 The respective qualities of the delights of adulterous and of con- 
 jugial love, may be elucidated by a comparison with houses : the 
 delights of adulterous love bv comparison with a house whose 
 
 348 
 
AND ITS SINFUL PLEASTJilE8. 443, 444 
 
 walls glitter outwardly like sea shells, or like trans}, arent stones, 
 
 called selenites, of a gold color; whereas in the apartments 
 
 within the w^alls, are all kinds of filth and nastiness : but the 
 
 delights of conjugial love may be compared to a house, the walls 
 
 of which are refulgent as with sterling gold, and the apartments 
 
 within are resplendent as with cabinets full of various precious 
 
 stones. 
 
 ****** Of 
 
 444. To the above I shall add the following memorable 
 RELATION. After I had concluded the meditations on conjugial love, 
 and had begun those on adulterous love, on a sudden two angels 
 presented themselves, and said, " We have perceived and under- 
 stood what you have heretofore meditated upon ; but the things 
 upon which you are now meditating pass away, and we do not 
 perceive them. Say nothing about them, for they are of no 
 value." But I replied, "This love, on which I am now medi- 
 tating, is not of no value ; because it exists." But they said, 
 " How can there be any love, which is not from creation ? Is 
 not conjugial love from creation ; and does not this love exist 
 between two who are capable of becoming one ? How can there 
 be a lovo which divides and separates? What youth can love 
 any other maiden than the one who loves him in return? Must 
 not the love of the one know and acknowledge the love of the 
 other, so that when they meet they may unite of themselves ? 
 Who can love what is not love? Is not conjugial love alone 
 mutual and reciprocal? If it be not reciprocal, does it not re- 
 bound and become nothing?" On hearing this, I asked the 
 two angels from what society of heaven they were ? They said, 
 "We are from the heaven of innocence; we came infants into 
 this heavenly world, and were educated under the Lord's auii- 
 
 Eices ; and when I became a young man, and my wife, whg is 
 ere with me, marriageable, we were betrothed and entered into 
 a contract, and were joined under the first favorable impressions ; 
 and as we were unacquainted with any other love than what is 
 truly nuptial and conjugial, therefore, when we were made ac- 
 quainted with the ideas of your thought concerning a strange 
 love directly opposed to our love, we could not at all comprehend 
 it ; and we have descended in order to ask you, why you medi- 
 tate on things that cannot be understood? Tell us, therefore, 
 how a love, which not only is not from creation, but is also con- 
 trary to creation, could possibly exist? We regard things 
 opposite to creation as objects of no value." As they said this, 
 I rejoiced in heart that I was permitted to converse with angels 
 of such innocence, as to be entirely ignorant of the nature and 
 meaning of adultery: wherefore 1 was free to converse with 
 them, and I instructed them as follows ; " Do you not know, 
 that there exist both good and evil, and that good is from cre- 
 ation, but not evil ; and still th;U evil viewed in itself is not 
 
 349 
 
444 ADrLTEEOUS LOVE 
 
 nothing, although it is nothing of good ? From creation there 
 exists good, and also good in the greatest degree and in the least ; 
 and when tliis least becomes nothing, there rises up on the other 
 side evil : wherefore there is no relation or progression of good to 
 evil, but a relation and progression of good to a greater and less 
 good, and of evil to a greater and less evil; for in all things there 
 are opposites. And since good and evil are opposites, there is an 
 intermediate, and in it an equilibrium, in which evil acts against 
 good; but as it does not prevail, it stops in a conatus. Every 
 man is educated in this equilibrium, which, because it is between 
 good and evil, or, what is the same, between heaven and hell, is 
 a spiritual equilibrium, which, with those who are in it, produces 
 a state of freedom. From this equilibrium, the Lord draws all 
 to himself; and if a man freely follows, he leads him out of 
 evil into good, and tliereby into heaven. The case is the same 
 with love, especially with conjugial love and adultery : the latter 
 love is evil, but the former good. Every man that hears the 
 voice of the Lord, and freely follows, is introduced by the Lord 
 into conjugial love and all its delights and satisfactions; but he 
 that does not hear and follow, introduces himself into adulterous 
 love, first into its delights, afterwards into what is undelightful, 
 and lastly into what is unsatisfactory." When I had thus spoken, 
 the two angels asked me, "How could evil exist, when nothing 
 but good had existed from creation? The existence of anything 
 implies that it must have an origin. Good could not be the 
 origin of evil, because evil is nothing of good, being privative and 
 destructive of good ; nevertheless, since it exists and is sensibly 
 felt, it is not nothing, but something ; tell us therefore whence 
 this something existed after nothing." To this I replied, " This 
 arcanum cannot be explained, unless it be known that no one is 
 good but God alone, and that there is not anything good, which 
 in itself is good, but from God ; wherefore he that looks to God, 
 and wishes to be led by God, is in good ; but he that turns him- 
 self from God, and wishes to be led by himself, is not in good ; 
 for the good which he does, is for the sake either of himself or of 
 the world ; thus it is either meritorious, or pretended, or 
 hypocritical : from w^hich considerations it is evident, that man 
 himself is the origin of evil ; not that that origin was implanted 
 in him by creation ; but that he, by turning from God to him- 
 self, implanted 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 e\il, ye 
 shall be as God" (Gen. iii. 5), they then made in themselves the 
 origin of evil, because they turned themselves from God, and. 
 turned to themselves, as to God. To eat of that tree^ signifies 
 to believe that they knew good and evil, and were wise, from them- 
 selves^ and not from God,'''' But the two angels tiien asked, 
 " How could man turn himself from God, and turn to hiinselt; 
 350 
 
AND ITS SINFUL PLEASURES. 444 
 
 when yet he cannot will, think, and thence do anything but 
 from God? "Why did God permit this?" I replied, ''Man 
 was so created, that whatever he wills, thinks, and does, appears 
 to him as in himself, and thereby from himself: without this 
 appearance a man would not be a man ; for he would be inca- 
 
 Eable of receiving, retaining, and as it were appropriating to 
 imself anything of good and truth, or of love and wisdom : 
 whence it follows, that without such appearance, as a living 
 appearance, a man would not have conjunction with God, and 
 consequently neither would he have 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 as from himself, he turns good 
 into evil with himself, and thereby makes in himself the origin 
 of evil. This was the sin of Adam. But I will explain this 
 matter somewhat more clearly. The Lord looks at every man 
 in the forepart of his head, and this inspection passes into the 
 hinder part of his head. Beneath the forepart is the cerebrum^ 
 and beneath the hinder part is the cerehellwm / the latter was 
 designed for love and the goods thereof, and the former for 
 wisdom and the truths thereof; wherefore he that looks with the 
 face to the Lord receives from him wisdom, and by wisdom love; 
 but he that looks backward from the Lord receives love and not 
 wisdom ; and love without wisdom, is love from man and not 
 from the Lord ; and this love, since it conjoins itself with falses, 
 does not acknowledge God, but acknowledges itself for God, and 
 confirms this tacitly by the faculty of understanding and growing 
 wise implanted in it from creation as from itself ; wherefore this 
 love is the origin of evil. That this is the case, will admit of 
 ocular demonstration. I will call hither some wicked spirit who 
 turns himself from God, and will speak to him from behind, or 
 into the hinder part of the head, and you will see that the things 
 which are said are turned into their contraries." I called such 
 a spirit and he presented himself, and I spoke to him from behind 
 and said, " Do you know anything about hell, damnation, 
 and torment in hell ?" And presently, when he was turned to 
 me, I asked him what he heard? He said, ''I heard, ' Do you 
 know anything concerning heaven, salvation, and happiness in 
 heaven V " and afterwards when the latter words were said to 
 him from behind, he said that he heard the former. It was next 
 said to him from behind, "Do you know that those who are in 
 hell are insane from falses?" and when I asked him concerning 
 these words what he heard, he said, " I heard, ' Do you know 
 that those who are in heaven are wise from truths?'" and when 
 the latter words were spoken to him from behind, he said that 
 he heard, "Do you know that those who are in hell, are insane 
 from falses ? and so in other instances : from which it evidently 
 appears, that when the mind turns itself from the Lord, it turns 
 
 351 
 
44:4, 44^^* ADULTEROUS LOVE 
 
 to itself, and then it perceives things contrary. This, as you 
 know, is the reason wliy, in this spiritual world, no one is allowed 
 to stand hehind another, and to speak to him ; for thereby there 
 is inspired into him a love, which his own intelligence favors and 
 obeys for the sake of its delight ; but since it is from man, and 
 not from God, it is a love of evil, or a love of the false. In ad- 
 dition to the above, I will relate to you another similar circum- 
 stance. On certain occasions I have heard goods and truths let 
 down from heaven into hell ; and in hell they were progressively 
 turned into their opposites, good into evil, and truth into the 
 false ; the cause of this, the same as above, because all in hell 
 turn themselves from the Lord,." On hearing these two things 
 the two angels thanked me, and said, " As you are now medi- 
 tating and writing concerning a love opposite to our conjugial 
 love, and the opposite to that love makes our minds sad, we will 
 depart ;" and wlien they said, *' Peace be unto you," I besought 
 them not to mention that love to their brethren and sisters in 
 heaven, because it would hurt their innocence. I can positively 
 assert that those who die infants, grow up in heaven, and when 
 they , attain the stature which is common to young men of 
 eighteen years old in the world, and to maidens of fifteen years, 
 they remain of that stature ; and further, that both before mar- 
 riage and after it, they are entirely ignorant what adultery is, 
 and that such a thing can exist. 
 
 ON FORNICATION. 
 
 444:.* FoRNiCATioK means the lust of a grovrn up man or 
 youth with a woman, a harlot, before marriage ; but lust with a 
 woman, not a harlot, that is, with a maiden or with another's 
 wife, is not fornication ; with a maiden it is the act of deflowering, 
 and with another's wife it is adultery. In what manner these 
 two differ from fornication, cannot be seen by any rational being 
 unless he takes a clear view of the love of the sex in its degrees 
 and diversities, and of its chaste principles on the one part, and 
 of its unchaste j)rinciples on the other, arranging each part into 
 genera and species, and thereby distinguishing them. Without 
 such a view and arrangement, it is impossible there should exist 
 in any one's idea a discrimination between the chaste principle as 
 to more and less, and between the unchaste principle as to more 
 and less ; and without these distinctions all relation perishes, and 
 therewith all perspicacity in mattei*s of judgement, and the under- 
 standing is involved in such a shade, that it does not know how 
 to distinguish fornication from adultery, and still less the milder 
 352 
 
AND ITS SINFUL PLEASTJEE8. 444*, 445 
 
 kinds of fornication from the more grievous, and in like manner 
 of adultery ; thus it mixes evils, and of different evils makes one 
 pottage, and of different goods one paste. In order therefore 
 that the love of the sex may be distinctly known as to that part 
 by which it inclines and makes advances to adulterous love alto- 
 gether opposite to conjugial love, it is expedient to examine its 
 beginning, which is fornication ; and this we will do in the fol- 
 lowing series : I. Fornication is of the love of the sex. II. This 
 love commences when a youth begins to think and act from his 
 own lender standing, and his voice to he masculine. III. For- 
 nication is of the natural man, lY. Formication is lust^ hut not 
 the lust of adultery. Y. With some men the love of the sex can- 
 not without hurt he totally checTced from going forth into forni- 
 cation, YI. Therefore in jpopulous cities jpuhlic stews are tolerated. 
 YII. The lust of fornication is lights so far as it loohs to conjugial 
 love., and gives this love the jpreference. YIII. The lust of for- 
 nication is grievous^ so far as it looks to adultery. IX. The lust 
 of fornication is more grievous., as It verges to the desire of vor 
 rieties and of defloration. X. The sjphere of the lust of for- 
 nication., such as it is in the heginning, is a middle sphere between 
 the sphere of adulterous love and the sphere of conjugial love., and 
 m^alces an equilihrium. XI. Care is to he taken., lest., hy inordi- 
 nate and immoderate fornications^ conjugial love he destroyed. 
 XII. Inasmuch as the conjugial principle of one man with one 
 wifeis the jewel of human life and the reservoir of the Christian 
 religion. AlII. With those who., from various reasons., cannot as 
 yet eiiter into marriage., and from their passion for the sex, canriot 
 restrain their lusts, this conjugial principle may he preserved., if 
 the vague love of the sex he confined to one mistress, XI v. 
 Keeping a mistress is preferable to vague amours., if only one is 
 kept, and shehe neither a maiden nor a married woman, and the 
 love of the mistress he kept separate from conjugial love. We 
 proceed to an explanation of each article. 
 
 445. I. Fornication is of the love of the sex. We say 
 that fornication ^*s of the love of the sex, because it is not the 
 love of the sex but is derived from it. The love of the sex is 
 like a fountain, from which both conjugial and adulterous love 
 may be derived; they may also be derived by means of for- 
 nication, and also without it ; for the love of the sex is in every 
 man {homo), and either does or does not put itself forth : if it, 
 puts itself forth before marriage with a harlot, it is called for- 
 nication ; if not until with a wife, it is called marriage ; if after 
 marriage with another woman, it is called adultery ; wherefore, 
 as we have said, the love of the sex is like a fountain, from which 
 may flow both chaste and unchaste love : but with wluit caution 
 and prudence chaste conjugial love can proceed by fornication, 
 yet from what imprudence unchaste or adulterous l-.ve can pro- 
 ceed thereby, we will explain in what follows. WIm» can draw 
 
 353 
 
445 i4T ADULTEK0XT8 LOVE 
 
 the conclusion, that he that has committed fornication cannot be 
 more chaste in marriage ? 
 
 446. II. The love of the sex, from which fornica- 
 tion IS DERIVED, COMMENCES WHEN A YOUTH BEGINS TO THINK 
 AND ACT FROM HIS OWN UNDERSTANDING, AND HIS VOICE TO BE 
 
 MASCULINE. This article is adduced to the intent, that the birth 
 of the love of the sex, and thence of fornication, may be known, 
 as taking place when the understanding beginsof itself to become 
 rational, or from its own reason to discern and provide such 
 things as are of emolument and nse, whereto in such case what 
 has been implanted in the memory from parents and masters, 
 serves as a plane. At that time a change takes place in the 
 mind ; it before thought only from things introduced into the 
 memory, by meditating upon and obeying them ; it afterwards 
 thinks from reason exercised upon them, and then, under the 
 guidance of the love, it arranges into a new order the things 
 seated in the memory, and in agreement with that order it 
 disposes its own life, and successively thinks more and more 
 according to its own reason, and wills from its own freedom. It 
 is well known that the love of the sex follows the commencement 
 of a man's own understanding, and advances according to its 
 vigor ; and this is a proof that that love ascends and descends as 
 the understanding ascends and descends: by ascending we mean 
 into wisdom, and by descending, into insanity ; and wisdom con- 
 sists in restraining the love of the sex, and insanity in allowing it 
 a wide range : if it be allowed to run into fornication, which is 
 the beginning of its activity, it ought to be moderated from prin- 
 ciples of honor and morality implanted in the memory and thence 
 in the reason, and afterwards to be implanted in the reason and 
 ia the memory. The reason why the voice also begins to be 
 masculine, together with the commencement of a man's own 
 "understanding, is, because the understanding thinks, and by 
 thought speaks ; which is a proof that the understanding con 
 stitutes the man {vir), and also his male principle ; consequently, 
 that as his understanding is elevated, so he becomes a man-man 
 {homo vir\ and also a ma/e man {rnasculus vir) ; see above, 
 n. 432, 433. 
 
 447. III. Fornication is of the natural man, in like 
 manner as the love of the sex, which, if it becomes active before 
 marriage, is called fornication. Every man {homo) is born cor- 
 poreal, becomes sensual, afterwards natural, and successively 
 rational ; and, if in this case he does not stop in his progress, he 
 becomes spiritual. The reason why he thus advances step by 
 step, is, in order that planes may be formed, on which superior 
 principles may rest and find support, as a palace on its founda- 
 tions : the ultimate plane, with those that are formed upon it, 
 may also be compared to ground, in which, when prepared, noble 
 seeds are sown. As to what specifically regards the love of the 
 
 354 
 
AND ITS SINFUL PLEASURES. 44:7 — 440 
 
 Bex, it also is first corporeal, for it commences from the flesh • 
 next it becomes sensual, for the five senses receive delight from 
 its common principle; afterwards it becomes natural like the 
 same love with other animals, because it is a vague love of the 
 sex ; but as a man was born to become spiritual, it becomes after- 
 wards natural-rational, and from natural-rational spiritual, and 
 lastly spiritual-natural ; and in this case, that love made spiritual 
 flows into and acts upon rational love, and through this flows into 
 and acts upon sensual love, and lastly through this flows into and 
 acts upon that love in the body and the flesh ; and as this is its 
 ultimate plane, it acts upon it spiritually, and at the same time 
 rationally and sensually ; and it flows in and acts thus successively 
 while the man is raedirating upon it, but simultaneously while he 
 is in its ultimate. The reason why fornication is of the natural 
 man, is, because it proceeds proximately from the natural love of 
 the sex ; and it may become natural-rational, but not spiritual, be- 
 cause the love of the sex cannot become spiritual, until it becomes 
 conjugial ; and the love of the sex from natural becomes spiritual, 
 when a man recedes from vague lust, and devotes himself to one 
 of the sex, to whose soul he unites his own. 
 
 448. lY. Fornication is lust, but not the lust of adul- 
 tery. The reasons why fornication is lust are, 1. Because it 
 proceeds from the natural man, and in everything which proceeds 
 from the natural man, there is concupiscence and lust; for the 
 natural man is nothing but an abode and receptacle of concupi- 
 scences and lust, since all the criminal propensities inherited from 
 the parents reside therein. 2. Because the fornicator has a vague 
 and promiscuous regard to the sex, and does not as yet confine 
 his attention to one of the sex ; and so long as he is in this state, 
 he is prompted by lust to do what he does ; but in proportion as 
 he confines his attention to one of the sex, and loves to conjoin 
 his life with hers, concupiscence becomes a chaste alfection, and 
 lust becomes human love. 
 
 449. That the lust of fornication is not the lust of adultery, 
 every one sees clearly from common perception. What law and 
 what judge imputes a like criminality to the fornicator as to tlu-. 
 adulterer 'i The reason why this is seen from common percep- 
 tion is, because fornication is not opposed to conjugial love a^ 
 adultery is. In fornication conjugial love may lie stored up 
 within, as what is spiritual may lie stored up in what is natural ; 
 yea, what is spiritual is also actually disengaged from what is 
 natural ; and when the spiritual is disengaged, then the natural 
 encompasses it, as bark does its wood, and a scabbard its sword, 
 and also serves the spiritual as a defence against violence. From 
 these considerations it is evident, that natural love, which is love 
 to the sex, precedes spiritual love which is love to one ot'the sex ; 
 bat if fornication comes into efiect from the natural love of tlie sex, 
 it may also be wiped away, provided conjugial love be regarded. 
 
 355 
 
449—452 ADtTLTEROTTS LOTE 
 
 desired, and sought, as the cliief good. It is altogether otherwise 
 with the libidinous and obscene love of adultery, which we have 
 shewn to be opposite to conjugial love, and destructive thereof, 
 in the foregoing chapter concerning the opposition of adulterous 
 and conjugial love: wherefore if a confirmed and determined 
 adulterer for various reasons enters into a conjugial engagement, 
 the above case is inverted, since a natural principle lies concealed 
 within its lascivious and obscene things, and a spiritual appearance 
 covers it externallj. From these considerations reason maj see, 
 that the lust of limited fornication is, in respect to the lust of 
 adultery, as the first warmth is to the cold of mid-winter in 
 northern countries. 
 
 450. V. With some men the lote of the sex cannot 
 
 WITHOUT HUKT BE TOTALLY CHECKED FROM GOING FORTH INTO 
 
 FORNICATION. It is needlcss to recount the mischiefs which may 
 be caused and produced by too gi-eat a check of the love of the 
 sex, with such persons as labor under a superabundant venereal 
 heat; from this source are to be traced the origins of certain 
 diseases of the body and distempers of the mind, not to mention 
 unknown evils, which are not to be named; it is otherwise with 
 those whose love of the sex is so scanty that they can resist the 
 sallies of its lust; also w^ith those who are at liberty to introduce 
 themselves into a legitimate partnership of the bed while they are 
 young, without doing injury to their worldly fortunes, thus under 
 the first favorable impressions. As this is the case in heaven with 
 infants, when they have grown up to conjugial age, therefore it is 
 unknown there what fornication is: but the case is different in 
 the world where matrimonial engagements cannot be contracted 
 till the season of youth is past, and where, during tliat season, 
 the generality live within forms of government, where a lengrh of 
 time is required to perform duties, and to acquire the property 
 necessai>y to support a house and family, and then first a suitable 
 wife is to be courted*. 
 
 451. VI. Therefore in populous cities public stews 
 ABE tolerated. This is adduced as a confirmation of the pre- 
 ceding article. It is well known that they are tolerated by kings, 
 magistrates, and thence by judges, inquisitors, and the people, at 
 London, Amsterdam, Paris, Yienna,Yenice, Naples, and even at 
 Rome, besides many other places : among the reasons of this 
 toleration are those also above mentioned. 
 
 452. YII. Fornication is [comparatively] light so far 
 as it looks to conjugial love and gives this love the pre- 
 ference. There are degrees of the qualities of evil, as there are 
 
 * This, like some other of the author's remarks, ia not so applicable to English 
 taws and customs as to those of several of the continental stites, especially Germany, 
 where men are not allowed to marry till they have attained a certain age, 9t can shovj 
 that they possess the means of supporting a wife and family. 
 
AND ITS SINFUI PLEASURES. 452, 453 
 
 ♦ degrees of the qualities of good ; wherefore every evil is h'ghter 
 and more grievous, as every good is better and more excellent. 
 The case is the same with fornication; which, as being a lust, 
 and a lust of the naturaLman not yet purified, is an evil ; but aa 
 every man (homo) is capable of being purified, therefore so far as 
 it approaches a purified state, so far that evil becomes lighter, for 
 so far it is wiped away ; thus so far as fornication approaches con- 
 jugial love, which is a purified state of the love of the sex, [so far 
 it becomes a lighter evilj : that the evil of fornication is more 
 grievous, so far as it approaches the love of adultery, will be seen 
 m the following article. The reason why fornication is light so 
 far as it looks to conjugial love, is, because it then looks from the 
 unchaste state wherein it is, to a chaste state ; and so far as it 
 gives a, preference to the latter, so far also it is in it as to the 
 understanding ; and so far as it not only prefers it, but also pre- 
 loves it, so far also it is in it as to the will, thus as to the internal 
 man ; and in this case fornication, if the man nevertheless persists 
 in it, is to him a necessity, the causes whereof he well examines 
 in himself. There are two reasons which render fornication light 
 with those who prefer and pre-love the conjugial state ; tlie first 
 is, that conjugial life is their purpose, intention, or end, the other 
 is, that they separjite good from evil with themselves. In regard 
 to the FIRST, — that conjugial .life is their purpose, intention, oi 
 end, it has the above effect, inasmuch as every man is such as he 
 is in his purpose, intention, or end, and is also such before the 
 Lord and the angels ; yea, he is likewise regarded as such by the 
 ■«vise in the world; for intention is the soul of all actions, and 
 causes innocence and guilt in the world, and after death imputa- 
 tion. In regard to the other reason, — that those who prefer con 
 jugial love to the lust of fornication, separate evil from good, tlnis 
 what is unchaste from w^hat is chaste, it has the above efifocr, in- 
 asmuch as those who separate those two principles by jDerceptioi 
 and intention, before they are in good or the chaste principle, arc- 
 also separated and purified from the evil of that lust, when they 
 come into the conjugial state. That this is not the case with thoat 
 who in fornication look to adultery jWill be seen in the next article. 
 
 453. YIII. The lust of fornication is grievous, so far 
 AS IT looks to adultery. In the lust of fornication all those 
 look to adultery who do not believe adulteries to be sins, and 
 who think similarly of marriage and of adulteries, only with the 
 distinction of what is allowed and what is not ; these also make 
 one evil out of all evils, and mix them together, like dirt with 
 eatable food in one dish, and like things vile and refuse with wine 
 irt one cup, and thus eat and drink : in this manner they act with 
 the love of the sex, fornication and keeping a mistress, with adul- 
 tery of a milder sort, of a grievous sort, and of a more grievous 
 sort, yea with ravishing or defloration ; moreover, they not only 
 
 357 
 
<t53 4:55 ADULTEROUS LOVE 
 
 mingle all those things, but als3 mix them in marriages, and 
 defile the latter with a like notion ; but where it is the case, that 
 the latter are not distinguished from the former, such persons, 
 after their vague commerce with the sex, are overtaken by colds, 
 loathings, and nauseousness, at first in regard to a married part- 
 ner, next in regard to women in other characters, and lastly in 
 regard to the sex. It is self-evident that with such persons there 
 is no purpose, intention, or end, of what is good or chaste, that 
 they may be exculpated, and no separation of evil from good, or 
 of what is unchaste from what is chaste, that they may be purified, 
 as in the case of those who from fornication look to conjugial 
 love, and give the latter the preference, (concerning whom, see the 
 foregoing article, n. 452). The above observations I am allowed 
 to confirm by this new information from heaven : I have met with 
 several, who in the world had lived outwardly like others, wearing 
 rich apparel, feasting daintily, trading like others with money, bor- 
 row^ed upon interest, frequenting stage exhibitions, conversing 
 jocosely on love affairs as from wantonness, besides other similar 
 things : and yet the angels charged those things upon some as 
 evils of sin, and upon others as not evils, and declared the latter 
 guiltless, but the former guilty ; and on being questioned why 
 they did so, when the deeds were alike, they replied, that they 
 regard all from purpose, intention, or end, and distinguish accord- 
 ingly; and that on this account they excuse and condemn those 
 whom the end excuses and condemns, since all in heaven are in- 
 fluenced by a good end, and all in hell by an evil end ; and that 
 this, and nothing else, is meant by the Lord's words. Judge not^ 
 that ye, he not judged^ Matt. vii. 1. 
 
 4:54. IX. The lust of foknication is more grievous as it 
 
 VERGES TO the DESIRE OF VARIETIES AND OF DEFLORATION. The 
 
 reason of this is, because these two desires are accessories of adul- 
 teries, and thus aggravations of it : for there are mild adul- 
 teries, grievous adulteries, and most grievous ; and each kind is 
 estimated according to its opposition to, and consequent destruc- 
 tion of, conjugial love. That the desire of varieties and the desire 
 of defioration, strengthened by being brought into act, destroy 
 conjugial love, and drown it as it were in the bottom of the sea, 
 will be seen presently, when those subjects come to be treated of. 
 455. X. The sphere of the lust of fornication, such as 
 IT IS in the beginning, is a middle sphere between the 
 
 SPHERE of adulterous LOVE AND THE SPHEBE OF CONJUGIAL 
 LOVE, AND MAKES AN EQUILIBRIUM. The tWO Spheres, K.A 
 
 adulterous love and conjugial love, were treated of in the fore- 
 going chapter, where it was shewn that the sphere of adulterous 
 love ascends from hell, and the sphere of conjugial love descends 
 from heaven, n. 435; that those two spheres meet each other in 
 each world, but do not unite, n. 436 ; that between those two 
 »].heres there is an equilibrium, and that man id in it, n. 415* ; 
 358 
 
AND ITS SINFUL PLEASURES. 455 457 
 
 that a man can turn himself to whichever sphere he pleases ; but 
 that so far as he turns liiraself to the one, so far he turns himself 
 from the other, n. 438 : for the meaning of spheres, see n. 434, 
 and the passages there cited. The reason why the sphere of the 
 lust of fornication is a middle sphere between those two spheres, 
 and makes an 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 he turns himself to conjugial love, he 
 turns himself to heaven ; if to the love of adultery, he turns him- 
 self to hell : each is in the man's free determination, good 
 pleasure, and will, to the intent that he may act freely according 
 to reason, and not from instinct : consequently that he may be a 
 man, and appropriate to himself influx, and not a beast, which 
 appropriates nothing thereof to itself. It is said the lust of 
 fornication such as it is in the beginning, because at that time 
 it is in a middle state. Who does not know that whatever a ma:a 
 does in the beginning, is from concupiscence, because from the 
 natural man ? And who does not know that that concupiscence 
 is not imputed, while from natural he is becoming spiritual ? 
 The case is similar in regard to the lust of fornication, while a 
 man's love is becoming conjugial. 
 
 456. XL Care is to be taken lest, by immoderate and 
 
 INORDINATE FORNICATIONS, CONJUGIAL LOVE BE DESTROYED. By 
 
 immoderate and inordinate fornications, whereby conjugial love is 
 destroyed, we mean fornications by which not only the strength 
 is enervated, but also all the delicacies of conjugial love are 
 taken away ; for from unbridled indulgence in such fornications, 
 not only weakness and consequent wants, but also impurities 
 and immodesties are occasioned, by reason of which conjugial 
 love cannot be perceived and felt in its purity and chastity, 
 and thus neither in its sweetness and the delights of its prime ; 
 not to mention the mischiefs occasioned to both the body and 
 the mind, and also the disavowed allurements, which not only 
 deprive conjugial love of its blessed delights, but also take it away, 
 and change it into cold, and thereby into loathing. Such for- 
 nications are the violent excesses whereby conjugial sports are 
 changed into tragic scenes : for immoderate and inordinate forni- 
 cations are like burning flames which, arising out of ultinuites, 
 consume the body, parch the fibres, defile the blood, and vitiate 
 the rational principles of the mind ; for they burst forth like a 
 fire from the foundation into the house, which consumes the 
 whole. To prevent these mischiefs is the duty of parents ; for a 
 gi-own up youth, inflamed with lust, cannot as yet from reason 
 impose restraint upon himself. 
 
 457. XII. Inasmuch as the conjugial principle of one 
 
 MAN WITH one wife IS THE JEWEL OF HUMAN LIFE AND THE 
 
 RESERvom OF THE CHRISTIAN RELIGION. Tliese two poiuts have 
 
 359 
 
4:67- 459 ADULTEROUS LOVE 
 
 been demonstrated universally and singularly in the whole pre- 
 ceding part of CoNJUGiAL Love and its Chaste Delights. The 
 reason why it is the jewel of human life is, because the quality 
 oJt* a man's life is according to the quality of that love with him ; 
 since that love constitutes the inmost of his life ; for it is the life 
 of wisdom dwelling with its love, and of love dwelliug with its 
 wisdom, and hence it is the life of the delights of each ; in a 
 word, a man is a soul living by means of that love: hence, the 
 conjugial tie of one man with one wife is called the jewel of 
 human life. This is confirmed from the following articles 
 adduced above : only with one wife there exists truly conjugial 
 friendship, confidence, and potency, because there is a union of 
 minds, n. 333, 334 : in and from a union with one wife there 
 exist celestial blessednesses, spiritual satisfactions, and thence 
 natural delights, which from the beginning have been provided 
 for those who are in love truly conjugial, n. 335. That it is the 
 fundamental love of all celestial, spiritual, and derivative natural 
 loves, and that into that love are collected all joys and delights 
 from first to last, n. 65 — 69 ; and that viewed in its origin, it is 
 the sport of w^isdom and love, has been fully demonstrated in the 
 Conjugial Love and its Chaste Delights, which constitutes 
 the first part of this work. 
 
 458. The reason why that love is the reservoir of the Christian 
 religion is, because this religion unites and dwells with that love ; 
 for it was shewn, that none come into that love, and can be in it, 
 but those who approach the Lord, and do the truths of his church 
 and its goods ; n. 70, 71 : that that love is from the only Lord, 
 and that hence its exists with those who are of the Christian 
 religion ; n. 131, 335, 336 : that that love is according to the 
 state of the church, because it is according to the state of wisdom 
 with man ; n. 130. That these things are so, was fully confirmed 
 in the chapter on the correspondence of that love with the 
 marriage of the Lord and the church ; n. 116, 131 ; and in the 
 chapter on the origin of that love from the marriage of good and 
 truth ; n. 83—102. 
 
 459. XIII. With those who, fkom various reasons, 
 
 CANNOT AS YET ENTER INTO MARRIAGE, AND FROM THETR PASSION 
 FOR THE SEX, CANNOT MODERATE THEIR LUSTS, THIS CONJUGIAL 
 PRINCIPLE MAY BE PRESERVED, IF THE VAGUE LOVE OF THE SEX BE 
 
 CONFINED TO ONE MISTRESS. That immoderate and inordinate 
 lust cannot be entirely checked by those who have a strong 
 passion for the sex, is what reason sees and experience proves: 
 with a view therefore that such lust may be restrained, in the 
 case of one whose passions are thus violent, and who for several 
 reasons cannot precipitately enter into marriage, and that it may 
 be rendered somewhat moderate and ordinate, there seems to be 
 no other refuge, and as it were asylum, than the keeping of a 
 woman, who in French is called maitresse It is well known, that 
 360 
 

 AND ITS SINFUL PLEA8TJR 
 
 in kingdoms, where certain forms and orders are To^Heol 
 matrimonial engagements cannot be contracted bj^ many till the 
 season of youth is past; for duties are first to be performed, and 
 property to be acquired for the support of a house and family, and 
 then first a suitable wife is to be courted ; and yet in the previous 
 season of youth few are able to keep the springing fountain of 
 manliness closed, and reserved for a wife : it is better indeed that 
 it should be reserved ; but if this cannot be done on account of 
 the unbridled power of lust, a question occurs, whether there 
 may not be an intermediate means, by which conjugial love may 
 be prevented from perishing in the mean time. That keeping a 
 mistress is such a means appears reasonable from the following 
 considerations : 1. That by this means promiscuous inordinate 
 fornications are restrained and limited, and thus a less disorderly 
 state is induced, which more resembles conjugial life. 11. That 
 the ardor of venereal" propensities, which in the beginning is 
 boiling hot, and as it were burning, is appeased and mitigated ; 
 and thereby the lascivious passion for the sex, which is filthy, is 
 tempered by somewhat analogous to marriage. III. By this 
 means too the strength is not cast away, neither are weaknesses 
 contracted, as by vague and unlimited amours. lY. By this 
 means also disease of the body and insanity of mind are avoided. 
 Y. In like manner by tiiis means adulteries, which are whoredoms 
 with wives, and debaucheries, which are violations of maidens, are 
 guarded against; to say nothing of such criminal acts as are not 
 to be named ; for a stripling does not think that adulteries and 
 debaucheries are different from fornications ; thus he conceives 
 that the one is the same with the other ; nor is he able from 
 reason to resist the enticements of some of the sex, who are pro- 
 ficients in meretricious arts : but in keeping a mistress, which is 
 a more ordinate and safer fornication, he can learn and see the 
 above distinctions. YI. By keeping a mistress, also no entrance 
 is afforded to the four kinds of lusts, which are in the highest 
 degree destructive of conjugial love, — the lust of defloration, the 
 lust of varieties, the lust of violation, and the lust of seducing in- 
 nocences, which are treated of in the following pages. These 
 observations, however, are not intended for those who can check 
 the tide of lust ; nor for those who can enter into marriage dur- 
 ing the season of youth, and offer and impart to their wives the 
 first fruits of their manliness. 
 
 460. XIY. Keeping a mistress is preferable to vague 
 
 AMOURS, PROVIDED ONLY ONE IS KEPT AND SHE BE NEITHER 
 A MAIDEN NOR A MARRIED WOMAN, AND THE LOVE OF THE MIS- 
 TRESS BE KEPT SEPARATE FROM CONJUGIAL LOVE. At what time 
 
 and with what persons keeping a mistress is preferable to vague 
 amours, has been pointed out just above. I. The reason why 
 only one mistress is to be kept, is, because if more than one be 
 kept, a polygamical principle gains influence, which induces in 
 
 361 
 
4:60, 461 ADULTEROirS LOVE 
 
 a man a merely natural state, and thrusts liim down into a 
 sensual state, so much so that he cannot be elevated into a 
 spiritual state, in which conjugial love must be ; see n. 338, 339. 
 11. The reason why this mistress must not be a maiden, ig 
 because conjugial love with women acts in unity with their 
 virginity, and hence constitutes the chastity, purity, and sanctity 
 of that love ; wherefore when a woman makes an engagement 
 and allotment of her virginity to any man, it is the same thing 
 as giving him a certificate that she will love him to eternity : on 
 this account a maiden cannot, from any rational consent, barter 
 away her virginity, unless when entering into the conjugial 
 covenant : it is also the crown of her honor : wherefore to seize 
 it without a covenant of marriage, and afterwards to discard her, 
 is to make a courtezan of a maiden, who might have been a bride 
 or a chaste wife, or to defraud some man ; and each of these is 
 hurtful. Therefore whoever takes a maiden and unites her to 
 himself as a mistress, may indeed dwell with her, and thereby 
 initiate her into the friendship of love, but still with a constant 
 intention, if he does not play the whoremaster, that she shall be 
 or become his wife. III. That the kept mistress must not be a 
 married woman, because this is adultery, is evident. lY. The 
 reason why the love of a mistress is to be kept separate from con- 
 jugial love, is because those loves are distinct, and therefore 
 ought not to be mixed together : for the love of a mistress is an 
 unchaste, natural, and external love ; whereas the love of mar- 
 riage is chaste, spiritual, and internal. The love of a mistress 
 keeps the souls of two persons distinct, and unites only the 
 sensual principles of the body ; but the love of marriage unites 
 souls, and from their union conjoins also the sensual principles of 
 the body, until from two they become as one, which is one flesh. 
 Y. The love of a mistress enters only into the understanding and 
 the things which depend on it ; but the love of marriage enters 
 also into the will and the things which depend on it, consequently 
 into every thing appertaining to man {homo) ; wherefore if the 
 love of a mistress becomes the love of marriage, a man cannot 
 retract from any principle of right, and without violating the 
 conjugial union ; and if he retracts and marries another woman, 
 conjugial love perishes in consequence of the breach thereof. It 
 is to be observed, that tjie love of a mistress is kept separate from 
 conjugial love by this condition, that no engagement of marriage 
 be made with the mistress, and that she be not induced to form 
 any such expectation. Nevertheless it is far better that the torch 
 
 of the love of the sex be first lighted with a wife. 
 * * * * ^f * * 
 
 461. To the above I shall add the following memorable 
 RELATION. I was oucc couvcrsiug with a novitiate spirit who, 
 during his abode in the world, had meditated much about heaven 
 and hell. (Novitiate spirits are men newly deceased, whu aj'e 
 
 562 
 
AND ITS SINFUL PLEASURES. 461 
 
 called spirits, because they are then spiritual men.) As soon as 
 he entered into the spiritual world he began to meditate in like 
 manner about heaven and hell, and seemed to himself, when 
 meditating about heaven, to be in joy, and when about hell, in 
 sorrow. When he observed that he was in the spiritual world, 
 he immediately asked where heaven and hell were, and also their 
 nature and quality ? And he was answered, '' Heaven is above 
 your head, and hell beneath your feet ; for you are now in the 
 world of spirits, which is immediate between heaven and hell ; 
 but what are their nature and quality we cannot describe in a few 
 words." At that instant, as he was very desirous of knowing, he 
 fell upon his knees, and prayed devoutly to God that he might 
 be instructed ; and lo ! an angel appeared at his right hand, and 
 having raised him, said, " You have prayed to be instructed con- 
 cerning heaven and hell ; inquire and learn what delight 
 IS, and you will know;" and having said this, the angel 
 was taken up. Then the novitiate spirit said within himself, 
 " What does this mean^ Inquire and learn what delight is, and 
 you will know the nature and quality of heaven and hell .^" And 
 leaving that place, he wandered about, and accosting those he met, 
 said, '' Tell me, if you please, what delight is ?" Some said, 
 " What a strange question 1 Who does not know what delight 
 is ? Is it not joy and gladness ? Wherefore delight is delight ; 
 one delight is like another ; we know no distinction." Others 
 said, that delight was the laughter of the mind ; for when tba 
 mind laughs, the countenance is cheerful, the discourse is jocular, 
 the behaviour sportive, and the whole man is in delight. But 
 some said, "Delight consists in nothing but feasting, and delicato 
 eating and drinking, and in getting intoxicated with generouj 
 wine, and then in conversing on various subjects, especially on 
 the sports of Yenus and Cupid." On hearing these relations, 
 the novitiate spirit being indignant, said to himself; "These are 
 the answers of clowns, and not of well-bred men : these delights 
 are neither heaven nor hell ; I wish I could meet with the wise." 
 He then took his leave of them, and inquired where he might find 
 the wise ? At that instant he was seen by a certain angelic 
 spirit, who said, "I perceive that you have a strong desire to 
 know what is the universal of heaven and of hell ; and since this 
 is DELIGHT, I will conduct you up a hill, where there is every day 
 an assembly of those who scrutinize effects, of those who investi- 
 gate causes, and of those who explore ends. There are three 
 companies ; those who scrutinize effects are called spirits of know- 
 ledges, and abstractedly knowledges ; those who investigate causes 
 are called spirits of intelligence, and abstractedly intelligences; 
 and those who explore ends are called spiritsof wisdom, and ab- 
 stractedly wisdoms. Directly above them in heaven are angels, 
 who from ends see causes, and from causes effects ; from these 
 angels those three companies are enlightened." The angelic 
 
 363 
 
461 ADTn^TEROUS LOVE 
 
 spirit then taking tlie novitiate spirit by the hand, led him up the 
 hill to the company which consisted of those who explore ends, 
 and are called wisdoms. To these the novitiate spirit said, 
 " Pardon rne for having ascended to you : the reason is, because 
 from my childhood I have meditated about heaven and hell, and 
 lately came into this world, where I was told by some who 
 accompanied me, that here heaven was above my head, and hell 
 beneath my feet ; but they did not tell me the nature and quality 
 of either ; wherefore, becoming anxious from my thoughts being 
 constantly employed on the subject, I prayed to God ; and 
 instantly an angel presented itself, and said, ' Inquire and learn 
 what delight is^ and you will know.'' I have inquired, but 
 hitherto in vain : I request therefore that you wdll teach me, if 
 you please, what delight is." To this the wisdoms replied, 
 " BgljM^^ is the all of life to all in heaven and all in hell : those 
 in^S^ft; have the delight of good and truth, but those in hell 
 have the delight of what is evil and false ; for all delight is of 
 love, and love is the esse of a man's life; therefore as a man is a 
 man according to the quality of his love, so also is he according 
 to the quality of his delight. The activity of love makes the 
 sense of delight; its activity in heaven is with wisdom, and in 
 hell with insanity; each in its objects presents delight: but the 
 heavens and the hells are in opposite delights, because in opposite 
 loves ; the heavens in the love and thence in the delight of doing 
 good, but the hells in the love and thence in the delight of doing 
 evil ; if therefore you know what delight is, you will know the 
 nature and quality of heaven and hell. But inquire and learn 
 farther what delight is from those who investigate causes, and are 
 called intelligences : they are to the right from hence." He de- 
 jarted, and came to them, and told them the reason of his 
 c oming, and requested that they would teach him what delight 
 in? And they, rejoicing at the question, said, " It is true that 
 l»e that knows what delight is, knows the nature and quality of 
 heaven and hell. The will-principle, by virtue whereof a man is 
 a man, cannot be moved at all but by delight ; for the will- 
 principle, considered in itself, is nothing but an affect and effect 
 of some love, thus of some delight ; for it is somewhat pleasing, 
 engaging, and pleasurable, which constitutes the principle of 
 willing ; and since the will moves the understanding to think, 
 there does not exist the least idea of thouglit but from the influent 
 delight of the will. The reason of this is, because the Lord by 
 influx from himself actuates all things of the soul and the mind 
 with angels, spirits, and men ; which he does by an influx of love 
 and wisdom ; and this influx is the essential activity from which 
 comes ail delight, which in its origin is called blessed, satis- 
 factory, and happy, and in its derivation is called delighttnl, 
 pleasant, and pleasurable, and in a universal sense, good. But 
 the spirits of hell invert all things with themselves; thus the}; 
 364 
 
AND ITS SINFUL PLEASURES. 4G1 
 
 tnrn good into evil, and the true into the ftilse, their delights con- 
 tinually remaining : for without the continuance of deliglit, they 
 would have neither will nor sensation, thus no life. From these 
 considerations may be seen the nature and origin of the delight 
 of hell, and also the nature and origin of the delight of hea- 
 ven." Having heard this, he was conducted to the third com- 
 pany, consisting of those who scrutinize effects, and are called 
 knowledges. These said, " Descend to the inferior earth, and 
 ascend to the superior earth : in the latter you will perceive and 
 be made sensible of the delights of the angels of heaven, and in 
 the former of the delights of the spirits of hell." But lo ! at that 
 instant, at a distance from them, the ground cleft asunder, and 
 through the cleft there ascended three devils, who appeared on 
 fire from the delight of their love ; and as those who accompanied 
 the novitiate spirit perceived that the three ascended out of hell 
 hj jproviso, they said to them, " Do not come nearer ; but from 
 the place where you are, give some account of your delights." 
 Whereupon theyisaid, " Know, then, that every one, whether he 
 be good or evil, is in his own delight ; the good in the delight o! 
 his good, and the evil in the delight of his evil." They wers 
 then asked, '• What is your delight?" They said, " The delight 
 of whoring, stealing, defrauding, and blaspheming." Again they 
 were asked, "What is the quality of those delights? They 
 said, " To the senses of others they are like the stinks arising 
 from dunghills, the stenches from dead bodies, and the scents 
 from stale urine." And it was asked them, " Are those things 
 delightful to you?" They said, " Most delightful." And reply 
 was made, " Then you are like unclean beasts which wallow in 
 such things." To which they answered, " If we are, we are : but 
 such things are the delights of our nostrils." And on being 
 asked, " What further account can you give?" they said, " Every 
 one is allowed to be in his delight, even the most unclean, as 
 it is called, provided he does not infest good spirits and angels ; 
 but since, from our delight, we cannot do otherwise than infest 
 them, therefore we are cast together into workhouses, where we 
 suffer direfully. The witholding and keeping back our delights 
 in those houses is what is called hell-torments : it is also interior 
 pain." It was then asked them, " Why have you infested the 
 good?" They replied, that they could not do otherwise: "It 
 is," said they, " as if we were seized with rage when we see any 
 angel, and are made sensible of the divine sphere about him." It 
 was then said to them, "Herein also you are like wild beasts." 
 And presently, when they saw the novitiate spirit with the angel, 
 they were overpowered with rage, which appeared like the tire of 
 hatred ; wherefore, in order to prevent their doing mischief, they 
 were sent back to hell. After these things, appeared the angels 
 who from ends see causes, and by causes effects, who were in the 
 heaven above those three companies. They were seen in m 
 
461, 462 ADULTEROUS LOVE 
 
 bright eloiid, which rolling itself downwards by spiral flexures, 
 brought with it a circular garland of flowers, and placed it on the 
 head of the novitiate spirit ; and instantly a voice said to him 
 from thence, *' This wreath is given you because from your child- 
 hood you have meditated on heaven and hell. 
 
 ON CONCUBINAGE. 
 
 462. In the preceding chapter, in treating on fornication, we 
 treated also on keeping a mistress ; by which was understood the 
 connection of an unmarried man with a woman under stipulated 
 conditions : but by concubinage we here mean the connection of 
 a married man with a woman in like manner under stipulated 
 conditions. Those who do not distinguish genera, use the two 
 terms promiscuously, as if they had one meaning, and thence one 
 signification : but as they are two genera, and the term keeping 
 a mistress is suitable to the former, because a kept mistress is a 
 courtezan, and the term concubinage to the latter, because a con- 
 cubine is a substituted partner of the bed, therefore for the sake 
 of distinction, ante-nuptial stipulation with a woman is sig^nified 
 by keeping a mistress, and post-nuptial by concubinage. Concu- 
 binage is here treated of foi' the sake of order ; for from order it 
 is discovered what is the quality of marriage on the one part, and 
 of adultery on the other. That marriage and adultery are opposites 
 has already been shewn in the chapter concerning their opposi- 
 tion ; and the quantity and quality of their opposition cannot 
 be learnt but from their intermediates, of w4iich concubinage 
 is one ; but as there are two kinds of concubinage, which 
 are to be carefully distinguished, therefore this section, like the 
 foregoing, shall be arranged into its distinct parts as follows: 
 I. 2 here are two kinds (^concubinage^ which differ exceedingly 
 from each other ^ the one conjointly with a wi/e^ the other apart 
 frmn a wife. 11. Concubinage conjointly with a wife^ is alto- 
 gether unlawful for Ghi'istians^ and detestable. IIL. That it is 
 polygamy which has been condemned^ and is to be condemned^ by 
 the Christian loorld. lY. It is an adultery whereby the conjugial 
 principle^ which is the most precious jewel of the Christian life^ is 
 destroyed, Y. Concubinage apart from a wife^ when it is en- 
 gaged in from causes legitimate^ just ^ and truly excusatory^ is not 
 unlawful, YI. The legitimate causes of this concubinage are the 
 legitimate causes of divorce^ while the wife is nevertheless retained 
 at home. YII. The just causes of this concubinage are the just 
 causes of separation from the bed. YIII. Of the excusatory causes 
 of this concubinage some are real and some not. IX. The really 
 excusatory causes are such as are grounded in lohat is just . X. 
 The excusatory causes which are not real are such as are not 
 366 
 
AND ITS SIXFXJI PLEASrEES. 462, 463 
 
 grounded in what isjust^ although in the ajpjpearance of what is 
 just. XI. Those who from causes legitimat'e^ just, and really ex- 
 cusatory^ are engaged in this concubinage^ may at the same time 
 he principled in conjugial love. XII. While this concubinage 
 continues, actual connection with a wife is not allowable. We 
 proceed to an explanation of each article. 
 
 463. I. There aee two kinds of concubinage, which 
 
 DIFFER EXCEEDINGLY FROM EACH OTHER, THE ONE CONJOINTLY 
 WITH A WIFE, THE OTHER APART FROM A WIFE. That tiiei'e are 
 
 two kinds of concubinage, which differ exceedingly from each 
 other, and that the one kind consists in taking a substituted part- 
 ner to the bed, and living conjointly and at the same time with 
 her and with a wife ; and that the other kind is when, after a 
 legitimate and just separation from a wife, a man engages a 
 woman in her stead as a bed-fellow ; also that these two kinds of 
 concubinage differ as much from each other as dirty linen from 
 clean, may be seen by those who take a clear and distinct view of 
 things, but not by those whose view of things is confused and in- 
 distinct: yea, it may be seen by those who are in conjugial love, 
 but not by those who are in the love of adultery. The latter are 
 in obscurity respecting all the derivations of the love of the sex, 
 whereas the former are enliglitened respecting them : neverthe- 
 less, those who are in adultery, can see those derivations and 
 their distinctions, not indeed in and from themselves, but from 
 others when they hear them : for an adulterer has a similar faculty 
 with a chaste husband of elevating his understanding; but an 
 adulterer, after he has acknowledged the distinctions which he has 
 lieard from others, nevertheless forgets them, when he immerses 
 liis understanding in his filthy pleasure ; for tlie chaste and the 
 unchaste principles, and the sane and the insane, cannot dwell to- 
 gether ; but, when separated, they may be distinguished by the un- 
 derstanding. I once inquired of those in the spiritual world who 
 did not regard adulteries as sins, whether they knew a single dis- 
 tinction between fornication, keeping a mistress, the two kinds of 
 concubinage, and the several degrees of adultery ? They said they 
 were all alike. I then asked them whether marriage was distin- 
 guishable ? Upon this they looked around to see whether any of 
 the clergy were present, and as there were not, they said, tliat in it- 
 self it is like the rest. The case was otherwise with those who in the 
 ideas of their thought regarded adulteries as sins ; these said, that 
 in their interior ideas, which are of the perception, they saw 
 distinctions, but had not yet studied to discern and know them 
 asunder. This I can assert as a fact, that those distinctions are 
 perceived by the angels in heaven as to their minutiae. In order 
 therefore tliat it may be seen, that there are tv,-o kinds of con 
 cubinage opposite to each other, one whereby conjr.giid love is 
 destroyed, the other whereby it is not, we Avili lirbt describe the 
 kind which is condemnatory, and afterwards that which is not 
 
^64: — 4:Q6 ADULTEROUS LOVE 
 
 464:. II. Concubinage conjointly with a wife is alto- 
 gether UNLAWFUL FOR CHRISTIANS, AND DETESTABLE. It IS Un- 
 lawful, because it is contrary to the conjugial covenant ; and it is 
 detestable, because it is contrary to religion ; and what is con- 
 trary to religion, and at the same time to the conjugial covenant, 
 is contrary to the Lord : wherefore, as soon as any one, without 
 a really conscientious cause, adjoins a concubine to a wife, heaven 
 is closed to him ; and by the angels he is no longer numbered 
 among Christians. From that time also he despises the things of 
 the church and of religion, and afterwards does not lift his face 
 above nature, but turns himself to her as a deity, who favors 
 his lust, from whose influx his spirit thenceforward receives ani- 
 mation. The interior cause of this apostasy will be explained in 
 what follows. That this concubinage is detestable is not seen by 
 the man himself who is guilty of it ; because after the closing of 
 heaven he becomes a spiritual insanity : but a chaste wife has a 
 clear view of it, because she is a conjugial love, and this love 
 nauseates such concubinage ; wherefore also many such wives 
 refuse actual connection with their husbands afterwards, as that 
 which would defile their chastity by the contagion of lust adher- 
 ing to the men from their courtezans. 
 
 465. III. It is polygamy which has been condemned, 
 
 AND is to be condemned, BY THE CHRISTIAN WORLD. That 
 
 simultaneous concubinage, or concubinage conjoined with a wife, 
 is polygamy, although not acknowledged to be such, because it is 
 not so declared, and thus not so called by any law, must be evi- 
 dent to every person of common discernment ; for a woman 
 taken into keeping, and made partaker of the conjugial bed is like 
 a wife. That polygamy has been condemned, and is to be con- 
 demned by the Cliristian world, has been shewn in the chapter on 
 polygamy, especially from these articles therein : — A Christian 
 is not allowed to marry more than one wife ; n. 338 : If a 
 Christian marries several wives, he commits not only natural, 
 but also spiritual adultery ; n. 339 ; The Israelitish nation was 
 permitted to marry several wives, because the Christian church 
 was not with them ; n. 349. From these considerations it is 
 evident, that to adjoin a concubine to a wife, and to make each 
 a partner of the bed, is filthy polygamy. 
 
 466. ly. It IS an adultery whereby the conjugial 
 
 PRINCIPLE, WHICH IS THE MOST PRECIOUS JEWEL OF THE 
 
 Christian life is destroyed. That it is more opposed to con- 
 jugial love than simple adultery ; and that it is a deprivation of 
 every faculty and inclination to conjugial life, which is implanted 
 in Christians from birth, may be evinced by arguments which 
 will have great weight with the reason of a wise man. In regard 
 to the FIRST POSITION, — that simultaneous concubinage, or concu- 
 binage conjoined with a wife, is more opposed to conjugial love 
 than simple adultery, it may be seen from these considerations' 
 
AND ITS SINIFUL PLEASURES. "* 466 
 
 that in simple adultery there is not a love analogous to conjugial 
 love ; for it is only a heat of the flesh, which presently cools, and 
 sometimes does not leave any trace of love behind it towards its 
 object ; wherefore this effervescing lasciviousness, if it is not from 
 a purposed or confirmed principle, and if the person guilty of it 
 repents, detracts but little from conjugial love. It is otherwise 
 in the case of polygamical adultery: herein there is a love 
 analogous to conjugial love; for it does not cool and disperse, or 
 pass off into nothing after being excited, like the foregoing ; but 
 it remains, renews and strengthens itself, and so far takes away 
 from love to the wife, and in the place thereof induces cold 
 towards her ; for in such case it regards the concubine courtezan 
 as lovely from a freedom of the will, in that it can retract if it 
 pleases; which freedom is begotten in the natural man : and 
 because this freedom is thence grateful, it supports that love ; and 
 moreover, with a concubine the unition with allurements is nearer 
 than with a wife ; but on the other hand it does not regard a 
 wife as lovely, by reason of the duty of living with her enjoined 
 by the covenant of life, which it then perceives as far more con- 
 strained in consequence of the freedom enjoyed with another 
 woman. It is plain that love for a wife grows cold, and she 
 herself grows vile, in the same degree that love for a courtezan 
 grows warm, and she is held in estimation. In regard to the 
 SECOND POSITION — that simultaneous concubinage, or concubin- 
 age conjoined with a wife, deprives a man of all faculty and 
 inclination to conjugial life, which is implanted in Christians 
 from birth, it may be seen from the following considerations : 
 that so far as love to a wife is changed into love to a concubine, 
 so far the former love is rent, exhausted, and emptied, as has 
 been shewn just above: that this is effected by a closing of the 
 interiors of the natural mind, and an opening of its inferior prin- 
 ciples, may appear from the seat of the inclination with Christians 
 to love one of the sex, as being in the inmost principles, and that 
 this seat may be closed, but cannot be destroyed. The reason 
 why an inclination to love one of the sex, and also a faculty to 
 receive that love, is implanted in Christians from birth, is, 
 because that love is from the Lord alone, and is esteemed 
 religious, and in Christendom the Lord's divine is acknowledged 
 and worshipped, and religion is from his Word ; hence there is a 
 grafting, and also a transplanting thereof, from generation to 
 generation. We have said, that the above Christian conjugial 
 principle perishes by polygamical adultery : we thereby mean, 
 that with the Christian polygamist it is closed and intercepted ; 
 but still it is capable of being revived in his posterity, as is the 
 case with the likeness of a grandfather or a great-grandfather 
 returning in a grandson or a great-grandson. Hence, that 
 conjugial principle is called the most precious jewel of«the Chris- 
 tian life, and (see above, n. 457, 458,) the storehouse of human 
 
 24 369 
 
466 — 469 ADULTEKOtrs love 
 
 life, and the reservoir of the Christian religion. Tliat that 
 conjiigial principle is destroyed with the Christian who practises 
 polygamical adultery, is manifest from this consideration ; tliat 
 he cannot like a Mahometan polygamist, love a concubine an(f 
 a wife equally ; but so far as he loves a concubine, or is warm 
 towards her, so far he does not love his wife, but is cold towards 
 her ; and, what is yet more detestable, so far he also in heart 
 acknowledges the Lord only as a natural man, and the son of 
 Mary, and not at the same time as the Son of God, and like- 
 wise so far he makes light of religion. It is, however, well to be 
 noted, that this is the case with those who add a concubine to a 
 wife, and connect themselves actually with each ; but it is not at 
 all the case with those, who from legitimate, just, and trully 
 excusatory causes, separate themselves, and keep apart from' a 
 wife as to actual love, and have a woman in keeping. We now 
 proceed to treat of this kind of concubinage. 
 
 467. y. Concubinage apart fkom a wife, when it is 
 
 ENGAGED IN FROM CAUSES LEGITIMATE, JUST, AND TRULY EX- 
 
 (3USAT0RY, IS NOT UNLAWFUL. What causcs we mean by legiti- 
 mate, what by just, and what by truly excusatory, shall be shewn 
 in their order : the bare mention of the causes is here premised, 
 that this concubinage, which we are about to treat of, may be 
 distinguished from that which we have previously described.* 
 
 468. YI. The legitimate causes of this concubinage 
 
 ARE THE legitimate CAUSES OF DIVORCE, WHILE THE WIFE 18 
 
 NEVERTHELESS RETAINED AT HOME. By divorcc is meant the 
 annulling of the conjugial covenant, and thence an entire sepa- 
 ration, and after this a full liberty to marry another wife. The 
 o:ie only cause of this total separation or divorce, is adultery, 
 according to the Lord's precept. Matt. xix. 9. To the same 
 Ciuse are to be referred manifest obscenities, which bid defiance 
 to the restraints of modesty, and fill and infest the house with 
 flagitious practices of lewdness, giving birth to adulterous 
 immodesty, and rendering the whole mind abandoned. To these 
 things may be added malicious desertion, which involves adul- 
 tery, and causes a wife to commit whoredom, and thereby to be 
 divorced, Matt. v. 32. These three causes, being legitimate 
 causes of divorce, — the first and third before a public judge, and 
 the middle one before the man himself, as judge, are also legiti- 
 mate causes of concubinage, when the adulterous wife is retained, 
 at home. The reason why adultery is the one only cause of 
 divorce is, because it is diametrically opposite to the life of 
 conjugial love, and totally destroys and annihilates it ; see 
 above, n. 255. 
 
 . 469. The reasons why, by the generality of men, the adul- 
 terous wife is still retained at home, are, 1. Because the man is 
 
 ♦ See note to No. 450, and the Preliminary note. 
 
 370 
 
AND ITS SINFUL PLEASt7RI5:8. i69, 470 
 
 nfraid to produce witnesses in a court of justice against his wife, 
 to accuse her of adultery, and thereby to make the crime public ; 
 for unless eye-witnesses, or evidences to the same amount, were 
 produced to convict her, he would be secretly reproached in com- 
 panies of men, and openly in companies of women. 2. He is afraid 
 also lest his adulteress should have the cunning to clear her con- 
 ditct, and likewise lest the judges should show favor to her, and 
 thus his name suffer in the public esteem. 3. Moreover, there may 
 be domestic reasons, which may make separation from the house 
 unadvisable: as in case there are children, towards whom also the 
 adulteress has natural love ; in case they are bound together by 
 mutual services which cannot be put an end to; in case the wife 
 is connected with and dependent upon her relatives, whether on 
 the father's or mother's side, and there is a hope of receiving an 
 increase of fortune from them ; in case he lived with her in the 
 beginning in habits of agreeable intimacy ; and in case she, after 
 she became meretricious, has the skill to soothe the man with 
 engaging pleasantry and pretended civility,to prevent blamebeing 
 imputed to herself; not to mention other cases, which, as in 
 themselves they are legitimate causes of divorce, are also legiti- 
 mate causes of concubinage ; for the causes of retaining the wife 
 at home do not take away the cause of divorce, supposing her 
 guilty of adultery. Who, but a person of vile character, can 
 fulfil the duties of the conjugial bed, and at the same time have 
 commerce with a strumpet ? If instances of this sort are occa- 
 sionally to be met with, no favorable conclusions are to be drawn 
 from them. 
 
 470. TIL The just causes of this concubinage are the 
 JUST causes of separation from the bed. There are legitimate 
 causes of separation, and there are just causes : legitimate causes 
 are enforced by the decisions of judges, and just causes by the 
 decisions come to by the man alone. The causes both legitimate 
 and JTist of separation from the bed, and also from the house, 
 were briefly enumerated above, n. 252, 253 ; among which are 
 vitiated states of the body, including diseases whereby the 
 whole body is so far infected, that the contagion may prove fatal : 
 of this nature are malignant and pestilential fevers, leprosies, the 
 venereal disease, cancers ; also diseases whereb}^ the whole body 
 is so far weighed down, as to admit of no sociability, and from 
 which exhale dangerous effluvia and noxious vapors,whether from 
 the surface of the body, or from its inward parts, in particular 
 from the stomach and the lungs: from the surface of the body 
 proceed malignant pocks, warts, pustules, scorbutic pthisis, 
 virulent scab, especially if the face is disfigured by it ; from the 
 stomach proceed foul, stinking, and rank eructations ; from the 
 lungs, filthy and putrid exhalations arising from, imposthumes, 
 ulcers or abscesses, or from vitiated blood or serum. Besides 
 these there are also otlier various diseases ; as U^othamia.^Aneh. 
 
 371 
 
470 i74 ADULTER0F8 LOTE 
 
 k a total faintness of body, and defect of strength ; paralysis^ 
 which is a loosening and relaxation of the membranes and liga- 
 ments which serve for motion ; epilepsy ; permanent infirmity « 
 arising from apoplexy ; certain chronical diseases ; the iliac pas- 
 sion ; rupture ; besides other diseases, which the science of patho- 
 logy teaches. Yitiated states of the mind, which are ju^t 
 causes of separation from the bed and the house, are madness, 
 frenzy, furious wildness, actual foolishness and idiocy, loss of 
 memory, and the like. That these are just causes of concubinage, 
 since they are just causes of separation, reason sees withotit the 
 help of a judge. 
 
 471. YIII. Of ^raE excusatoey causes of this con- 
 cubinage SOME ake real and some ARE NOT. Siucc bcsidcs the just 
 causes which are just causes of separation, and thence become 
 just causes of concubinage, there are also excusatory causes, 
 which depend on judgement and justice with the man, therefore 
 these also are to be mentioned : but as the judgements of justice 
 may be perverted and be converted by confirmations into the 
 appearances of what is just, therefore these excusatory causes 
 are distinguished into real and not real, and are separately 
 described. 
 
 472. IX. The really excusatory causes ard such as 
 ARE grounded IN WHAT IS JUST. To kuow tlicsc causcs, it may 
 be sufficient to mention some of them ; such as having no natural 
 affection towards the children, and a consequent rejection of 
 them, intemperance, drunkenness,uncleanliness, immodesty, a de- 
 sire of divulging family secrets, of disputing, of striking,of taking 
 revenge, of doing evil, of stealing, of deceiving ; internal dissimi- 
 litude, whence comes antipathy ; a froward requirement of the 
 conjugial debt, whence the man becomes as cold as a stone ; being 
 addicted to magic and witchcraft; an extreme degree of impiety ; 
 and other simihir evils. 
 
 473. There are also milder causes, which are really excusatory 
 and which separate from the bed, and yet not from the house ; as 
 a cessation of prolification on the part of the wife, in consequence 
 ef advanced age, and thence a reluctance and opposition to actual 
 love, while the ardor thereof still continues with the man; besides 
 similar cases in which rational judgement sees what is just, and 
 which do not hurt the conscience. 
 
 474. X. The excusatory causes which are not real 
 
 ARE such as are NOT GROUNDED IN WHAT IS JUST, ALTHOUGH IN 
 
 the appearance OF WHAT IS JUST. These are known from the 
 really excusatory causes above mentioned, and, if not rightly 
 examined, may appear to be just, and yet are unjust; as 
 that times of abstinence are required after the bringing forth 
 of children, the transitory sicknesses of wives, from these and 
 other causes a check to prolification, polygamy permitted to tlie 
 Israelites, and other like causes of no weight as grounded in 
 
AND ITS SINFUL PLEASURES. '174^ 475 
 
 justice. These are fabricated by the men after they have become 
 cold, when unchaste lusts have deprived them of conjugial love, 
 and have infatuated them with the idea of its likeness to adulterous 
 love. When such men engage in concubinage, they, in order to 
 prevent defamation, assign such spurious and fallacious causes as 
 real and genuine, — and very frequently also falsely charge them 
 against their wives, their companions often favorably assenting 
 and applauding them. 
 
 475. XI. Those w^ho from causes legitimate, just, and 
 
 REALLY EXCUSATORY, ARE ENGAGED IN THIS CONCUBINAGE, MAY 
 AT THE SAME TIME BE PRINCIPLED IN CONJUGIAL LOVE. We Say 
 
 that such may at the same time be principled in conjugial love ; 
 and we thereby mean, that they may keep this love stored up in 
 themselves; for this love, in the subject in which it is, does not 
 perish, but is quiescent. The reasons why conjugial love is pre- 
 served with those who prefer marriage to concubinage, and enter 
 into the latter from the causes above mentioned, are these; that 
 this concubinage is not repugnant to conjugial love ; that it is 
 not a separation from it ; that it is only a clothing encompassing 
 it ; that this clothing is taken away from them after death. 
 1. That this concubinage is not repugnant to conjugial love, 
 follows from what was proved above ; that such concubinage, 
 when engaged in from causes legitimate, just, and really excusa- 
 tory, is not unlawful, n. 467 — 473. 2. That this concubinage is 
 not a separation from conj iigial love ; for when causes legitiniate, 
 or just, or really excusatory, arise, and persuade and compel a 
 man, then, conjugial love with marriage is not separated, but only 
 interrupted ; and love interrupted, and not separated, remains in 
 the subject. The case in this respect is like that of a person, who, 
 being engaged in a business which he likes, is detained from it 
 by company, by public sights, or by a journey ; still he does not 
 cease to like his business : it is also like that of a person who is 
 fond of generous wine, and who, when he drinks wine of an in- 
 ferior quality, does not lose his taste and appetite for that which 
 is generous. 3. The reason why the above concubinage is only a 
 clothing of conjugial love encompassing it, is, because the love of 
 concubinage is natural, and the love of marriage spiritual ; and 
 natural love is a veil or covering to spiritual, when the latter is 
 interrupted : that this is the case, is unknown to the lover; be- 
 cause spiritual love is not made sensible of itself, but by natural 
 love, and it is made sensible as delight, in which there is blessed- 
 ness from heaven : but natural love by itself is made sensible only 
 as delight. 4. The reason why this veil is taken away after death, 
 is, because then a man from natural becomes spiritual, and in- 
 stead of a material body enjoys a substantial one, wherein natural 
 delight grounded in spiritual is made sensible in its perfection. 
 That this is the case, I have heard from communication with 
 some in the spiritual world, even from kings there, who in tht^ 
 
 373 
 
4:7B — 4:77 ADULTEROUS LOVE 
 
 natural world had engaged in concubinage from really excusatory 
 causes. 
 
 476. XII. While this concubinage continues, actual 
 
 CONNECTION WITH A WIFE IS NOT ALLOWABLE. The reaSOU of thls 
 
 is, because in such case conjugial love, which in itself is spiritual, 
 
 chaste, pure, and holy, becomes natural, is defiled and disregarded, 
 
 and tliereby perishes ; wherefore in order that this love may be 
 
 preserved, it is expedient that concubingage grounded in really 
 
 excusatory causes, n. 472, 473, be engaged in with one only, 
 
 and not with two at the same time. 
 
 * -jf * * * * 
 
 477. To the above I will add the following memorable 
 RELATION. I heard a certain spirit, a youth, recently deceased, 
 boasting of his libertinism, and eager to establish his reputation 
 as a man of superior masculine powers ; and in the insolence of 
 his boasting he thus expressed himself: " What is more dismal 
 than for a man to imprison his love, and to confine himself to one 
 woman ? and what is more delightful than to set the love at liberty ? 
 Who does not grow tired of one ? and who is not revived by 
 several ? What is sweeter than promiscuous liberty, variety, de- 
 florations, schemes to deceive husbands, and plans of adulterous 
 hypocrisy? Do not those things which are obtained by cunning, 
 deceit, and theft, delight the inmost principles of the mind ?" 
 On hearing these things, the by-standers said, " Speak not in 
 such terms ; you know not where and with whom you are ; you 
 are but lately come hither. Hell is beneath your feet, and 
 heaven over your head ; you are now in the world which is be- 
 tween those two, and is called the world of spirits. All who 
 depart out of the world, come here, and being assembled are ex- 
 amined as to their quality ; and here they are prepared, the 
 wicked for hell, and the good for heaven. Possibly you still 
 retain what you have heard from priests in the world, that whore- 
 mongers and adulterers are cast down into hell, and that chaste 
 married partners are raised to heaven." At this the novitiate 
 laughed, saying, " What are heaven and hell ? Is it not heaven 
 where any one is free ; and is not he free who is allowed to love 
 as many as ke pleases ? and is not it hell where any one is a 
 servant : and is not he a servant who is obliged to keep to one?" 
 But a certain angel, looking down from heaven, heard what he 
 said, and broke oS' the conversation, lest it should proceed further 
 and profane marriages ; and he said to him, " Come up here, and 
 I will clearly shew you what heaven and hell are, and what the 
 quality of the latter is to confirmed adulterers." He then shewed 
 lam the way, and he ascended : after he was admitted he was led 
 first into the paradisiacal garden, where were fruit-trees and flow- 
 ers, which from their beauty, pleasantness and fragrance, filled 
 the mind with the delights of life. When he saw these things, he 
 admired them exceediuijly ; but he was then in external vision, 
 
 374 
 
AND TTS SlJSTflUi^ PLEASURE». 477 
 
 such as he had enjoyed in the world when he saw similar objects, 
 and in this vision he was rational ; but in the internal vision, in 
 which adultery was the principal agent, and occupied every point 
 of thought, he was not rational ; wherefore the external vision 
 was closed, and the internal opened ; and when the latter was 
 opened, he said, " What do I see now ? is it not straw and dry 
 wood ? and what do I smell now ? is it not a stench ? What is 
 become of those paradisiacal objects ?" The angel said, '' They 
 are near at hand and are present ; but they do not appear before 
 your internal sight, which is adulterous, for it turns celestial 
 things into infernal, and sees only opposites. Every man has an 
 internal and an external mind, thus an internal and an external 
 sight : with the wicked tlie internal mind is insane, and the ex- 
 ternal wise; but with the good the internal mind is wise, and 
 from this also the external ; and such as the mind is, so a man in 
 tlie spiritual world sees objects." After this the angel, from the 
 power which was given him, closed his internal sight, and opened 
 the external, and led him away through gates towards the middle 
 point of the habitations : there he saw magnificent palaces of 
 alabaster, marble, and various precious stones, and near them 
 porticos, and round about pillars overlaid and encompassed with 
 wonderful ornaments and decorations. When he saw these things, 
 he was amazed, and said, '' What do I see ? I see magnificent 
 objects in their own real magnificence, and architectonic objects 
 in their own real art." At that instant the angel again closed his 
 external sight, and opened the internal, which was evil because 
 filthily adulterous: hereupon he exclaimed, " What do I now see ? 
 Where am I ? What is become of those palaces and magnificent 
 objects ? I see only confused heaps, rubbish, and places full of 
 caverns." But presently he was brought back again to his ex- 
 ternal sight, and introduced into one of the palaces ; and he saw 
 the decorations of the gates, the windows, the walls, and the 
 ceilings, and especially of the utensils, over and round about 
 which were celestial forms of gold and precious stones, which 
 cannot be described by any language, or delineated by anj^art; 
 for they surpassed the ideas of language and the notions of art. 
 On seeing these things he again exclaimed, " These are the verv 
 essence of whatever is wonderful, such as no eye had ever seen. 
 But instantly, as before, his internal sight was opened, the ex- 
 ternal being closed, and he was asked what he then saw ? He 
 replied, "Nothing but decayed piles of bulrushes in this place, of 
 straw in that^ and of fire brands in a third." Once again he was 
 brought into an external state of mind, and some maidens were 
 introduced, who were extremely beautiful, being images of celes- 
 tial afiection ; and they, with the sweet voice of their affection, 
 addressed him ; and instantly, on seeing and hearing them, his 
 countenance changed, and he returned of himself into his intei*- 
 nals, which were adulterous ; and since such internals cannot 
 
 G75 
 
477, 478 ADri^rERous love 
 
 endure any thing of celestial love, and neither on the other hand 
 can they be endured by celestial love, therefore both parties 
 vanished, — the maidens out of sight of the man, and the man out 
 of sight of the maidens. After this, the angel informed him con 
 cerning the ground and oi'igin of the changes of the state of his 
 sights ; saying, " I perceive that in the world, from which you 
 are come, you have boen two-fold, in internals having been quite 
 a difierent man from what you were in externals ; in externals 
 you have been a civil, moral, and rational man ; whereas in in- 
 ternals, you have been neither civil, moral, nor rational, because 
 a libertine and an adulterer : and such men, when they are 
 allowed to ascend into heaven, and are there kept in their ex- 
 ternals, can see the heavenly things contained therein ; but when 
 their internals are opened, instead of heavenly things they see 
 infernal. Know, however, that with every one in this world, ex- 
 ternals are successively closed, and internals are opened, and 
 thereby they are prepared for heaven or hell ; and as the evil of 
 adultery defiles the internals of the mind above every other evil, 
 you must needs be conveyed down to the defiled principles of your 
 love, and these are in the hells, where the caverns are full ot 
 stench arising from dunghills. Who cannot know from reason, 
 that an unchaste and lascivious principle in the world of spirits, 
 is impure and unclean, and thus that nothing more pollutes and 
 defiles a man, and induces in him an infernal principle ? Where- 
 fore take heed how you boast any longer of your whoredoms, as 
 possessing masculine powers therein above other men. I advertise 
 you before hand, that you will become feeble, so that you will 
 scarce know where your masculine powder is. Such is the lot which 
 awaits those who boast of their adulterous ability." On hearing 
 these words he descended, and returned into the world of spirits, 
 to his former companions, and converse with them modestly and 
 chastely, but not for any considerable length of time. 
 
 ON ADULTERIES AND THEIR GENERA AND DEGREES. 
 
 478. None can know that there is any evil in adultery, who 
 judge of it only from its externals ; for in these it resembles mar- 
 riage. Such external judges, when they hear of internals, and 
 are told that externals thence derive their good or their evil, say 
 with themselves, ''What are internals ? Who sees them? Is 
 not this climbing above the sphere of every one's intelligence ?" 
 Such persons are like those who accept all pretended good as 
 genuine voluntary good, and who decide upon a man's wisdom 
 from the elegance of his conversation ; or who respect the. man 
 376 
 
AND ITS SINFUL PLEASURES. 478 
 
 himself from the richness of his dress and the magnificence of 
 his equipage, and not from his internal habit, which is that of 
 judgement grounded in the afiection of good. This also is like 
 judging of the fruit of a tree, and of any other eatable thing, from 
 the sight and touch only, and not of it^ goodness from a knowledge 
 of its flavor : such is the conduct of all those who are unwilling to 
 perceive any thing respecting man's internal. Hence comes the 
 wild infatuation, of many at this day, who see no evil in adul- 
 teries, yea, who unite marriages with them in the same chamber, 
 that is, wlio make them altogether alike ; and this only on ac- 
 count of their apparent resemblance in externals. That this is 
 the case, was shewn me by this experimental proof: on a certain 
 time, the angels assembled from Europe some hundreds of those 
 who were distinguished for their genius, their erudition, and their 
 wisdom, and questioned them concerning the distinction between 
 marriage and adultery, and intreated them to consult the rational 
 powers of their understandings : and after consultation, all, except 
 ten, replied, that the judicial law constitutes the only distinction, 
 for the sake of some advantage ; which distinction may indeed be 
 known, but still be accommodated by civil prudence. They were 
 next asked. Whether they saw any good in marriage, and any evil 
 in adultery ? They returned for answer, that they did not see 
 any rational evil and good. Being questioned whether they saw 
 any sin in it ? they said, " Where is the sin ? Is not the act 
 alike?" At these answers the angels were amazed, and exclaimed, 
 " Oh, the gross stupidity of the age ! Who can measure its qua- 
 lity and quantity ? On hearing this exclamation, the hundreds 
 of the wise ones turned themselves, and said one among another 
 with loud laughter, " Is this gross stupidity ? Is there any wis- 
 dom that can bring conviction that to love another person's wife 
 merits eternal damnation ?" But that adultery is spiritual evil, 
 and thence moral and civil evil, and diametrically contrary to the 
 wisdom of reason ; also that the love of adultery is from hell and 
 returns to hell, and the love of marriage is from heaven and re- 
 turns to heaven, has been demonstrated in the first chapter of this 
 part, concerning the opposition of adulterous and conjugiallove. 
 But since all evils, like all goods, partake of latitude and altitude, 
 and according to latitude have their genera, and according to 
 altitude their degrees, therefore, in order that adulteries may be 
 known as to each dimension, they shall first be arranged into 
 their genera, and afterwards into their degrees; and this shall 
 be done in the following series : I. There are three genera of 
 adulteries^ — simjple^ duplicate^ and triplicate. II. Simple adul- 
 tery is that of an unmarried man with another'' s wife^ or of an 
 unmarried woman with another'' s husband. III. Duplicate adul- 
 tery is that of a husband with another's wife^ or of a wife with 
 another'' s husband. lY . Triplicate adultery is with relations by 
 blood. V. There are four degrees of adulteries^ accordi^ig t<t 
 
 377 
 
478, 479 ADULTEROUS LOVE 
 
 which, they have their predications ^ their charges of hlame^ and 
 after death their imputations. Yl. Adulteries of the first degree 
 are adulteries of ignorance^ which are committed hy those v)ho 
 cannot as yet^ or cannot at all, consult the understanding, and 
 thence check them. YII. In such cases adulteries are mild. 
 YIII. Adulteries of the second degree are adulteries of lust, which 
 are committed hy those who indeed are able to consult the under- 
 standing, hut from accidental causes at the moment are not able. 
 IX. Adulteries committed hy such persons are iTnputatory, accord- 
 ing as the understanding afterwards favors them or not. X. Adul- 
 teries of the third degree are adulteries of the reason, which are 
 committed hy those who with the understanding confirm them- 
 selves in the persuasion that they are not evils of sin. XI. The 
 adulteries committed hy such persons are grievous, and are im- 
 puted to them according to confirmations. XII. Adulteines of the 
 fourth degree are adulteries of the will, which are committed hy 
 those who make them lawful and pleasing, and who do not think 
 them of importance enough to consult the understanding respecting 
 them. XIII. The adulteries committed hy these persons are ex- 
 ceedingly grievous, and are imputed to them as evils of purpose, 
 and remain with them as guilt. XIY. Adultei'ies of the third and 
 fourth degrees are evils of sin, according to the quaniity and quality 
 of understa7iding and will in them, whether they are actually com- 
 mitted or not. XY. Adulteries grou7ided in purpose of the will, 
 and adulteries grounded in confirmation of the U7ider standing ren- 
 der men natural, sensual, and corporeal. XYI. And this to such 
 a degree, that at length they reject front themselves all things of 
 the church and of religion. XYII. Nevertheless they have the 
 powers of humaii rationality like other men. XYIII. But they 
 use that rationality while they are in externals, hut abuse it while 
 in their internals. We proceed to an explanation of each article. 
 479. I. There are three genera of adulteries,— 
 SIMPLE, DUPLICATE, AND TRIPLICATE. Tlic Creator of the uni- 
 verse has distinguished all the things which he has created into 
 genera, and each genus into species, and has distinguished each 
 species, and each distinction in like manner, and so forth, to the 
 end that an image of what is infinite may exist in a 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 arose. That he has distinguished all 
 things in the spiritual world into genera, species, and differences, 
 and has collected together into heaven all goods and truths, and 
 into hell all evils and falses, and has arranged the latter in an 
 order diametrically opposite to the former, may appear from what 
 is explained in a work concerning Heaven and Hell, published 
 in London in the year 1758. That in the natural world he has 
 also thus distinguished and does distinguish goods and truths, 
 and likewise evils and falses, appertaining to men, and thereby 
 378 
 
AND ITS SINFUL PLEASURES. 479 — 481 
 
 men themselves, may be known from their lot after death, in that 
 the good enter into heaven, and the evil into hell. Now, since 
 all things relating to good, and all things relating to evil, are 
 distinguished into genera, species, and so forth, therefore mar- 
 riages are distinguished into the same, and so are their opposites, 
 which are adulteries. 
 
 480. II. Simple adultery is that of an unmarried man 
 
 WITH another's wife, OR AN UNMARRIED WOMAN WITH 
 
 another's husband. By adultery here and in the following 
 pages we mean the adultery which is opposite to marriage ; it 
 is opposite because it violates the covenant of life contracted be- 
 tween married partners: it rends asunder their love, and defiles 
 it, and closes the union which was begun at the time of 
 betrothing, and strengthened in the beginning of marriage : for 
 the conjugial love of one man with one wife, after engagement 
 and covenant, unites their souls. Adultery does not dissolve this 
 union, because it cannot be dissolved ; but it closes it, as he that 
 stops up a fountain at its source, and thence obstructs its stream, 
 and fills the cistern with filthy and stinking waters : in like 
 manner conjugial love, the origin of which is a union of souls, is 
 daubed with mud and covered by adultery ; and when it is so 
 daubed with mud there arises from beneath the love of adultery; 
 and as this love increases, it becomes fleshly, and rises in insur- 
 rection against conjugial love, and destroys it. Hence comes the 
 opposition of adultery and marriage. 
 
 481., That it may be further known how gross is the stupidity 
 of this age, in that those who have the reputation of wisdom do 
 not see any sin in adultery, as was discovered by the angels (see 
 just above, n. 478), I will here add the following memorable 
 RELATION. There were certain spirits who, from a habit they 
 had acquired in the life of the body, infested me with peculiar 
 cunning, and this they did by a softish and as it were waving in- 
 flux, such as is usual with well-disposed spirits ; but I perceived 
 that they employed craftiness and similar means, to the intent 
 that they might engage attention and deceive. At length I 
 entered into conversation with one of them who, it was told me, 
 had while he lived in the world been the general of an army: and' 
 as I perceived that in the ideas of his thought there was a 
 lascivious principle, I conversed with him by representatives in 
 the spiritual language which fully expresses what is intended to 
 be said, and even several things in a moment. He said that, in 
 the life of the body in the former world, he had made no account 
 of adulteries : but it was granted me to tell him, that adulteries 
 are wicked, although from the delight attending them, and from 
 the persuasion thence resulting, they appear to the adulterer as 
 not wicked but allowable ; which also he might know from this 
 consideration, that marriages are the seminaries of the humaa 
 race, and thence also the seminaries of the heavenly kinp> 
 
 379 
 
4:81, 482 ADULTEROUS LOVE 
 
 dom, and therefore that they ought not to be violated, but to be 
 accounted holy; also from this consideration, that he ought know, 
 as being in the spiritual world, and in a state of perception, that 
 conjugial love descends from the Lord through heaven, and that 
 from that love, as a parent, is derived mutual love, which is the 
 main support of heaven ; and further from this consideration, that 
 adulterers, whenever they only approach the heavenly societies, 
 are made sensible of their own stench, and throw themselves 
 headlong thence towards hell : at least he might know, that to 
 violate marriages is contrary to the divine laws, to the civil laws 
 of all kingdoms, also to the genuine light of reason, and thereby 
 to the right of nations, because contrary to order both divine and 
 human ; not to mention other considerations. But he replied, 
 that he entertained no such thoughts in the former life : he 
 wished to reason wdiether the case w^as so or not ; but he was 
 told that truth does not admit of reasonings, since they favor 
 the delights of the flesh against those of the spirit, the quality of 
 which latter delights he was ignorant of; and that he ought first 
 to think about the things which I had told him, because they 
 are true ; or to think from the well-known maxim, that no one 
 should do to another what he is unwilling another should do to 
 him ; and thus, if any one had in such a manner violated his wife, 
 whom he had loved, as is the case in the beginning of every mar- 
 riage, and he had then been in a state of wrath, and had spoken 
 from that state, whether he himself also would not then have 
 detested adulteries, and being a man of strong parts, would not 
 have confirmed himself against them more than other m^n, even 
 1;o condemning them to hell ; and being the general of an army, 
 und having brave companions, whether he would not, in order to 
 jirevent disgrace, either have put the adulterer to death, or have 
 driven the adulteress from his house. 
 
 482. III. Duplicate adultery is that of a husband with 
 
 JiNOTHEk's wife, or of a W^lFE WITH ANOTHEr's HUSBAND. 
 
 This adultery is called duplicate, because it is committed by two, 
 and on each side the marriage-covenant is violated ; wherefore 
 also it is twofold more grievous than the former. It was said 
 above, n. 480, that the conjugial love of one man with one wife, 
 after engagement and covenant, unites their souls, and that such 
 union is that very love in its origin ; and that this origin is 
 closed and stopped up by adultery, as the source and stream of a 
 fountain. That the souls of two unite themselves together, when 
 love to the sex is confined to one of the sex, which is the case when 
 a maiden engages herself wholly to a youth, and on the other 
 hand a youth engages himself wholly to a maiden, is clearly 
 manifest from this consideration, that the lives of both unite 
 themselves, consequently their souls, because souls are the first 
 principles of life. This union of souls can only take phice in 
 monogamical marriages, or those of one man with one wife, but 
 380 
 
AND ITS SINFUL PLEASURES. 482, 483 
 
 not in polygamical marriages, or those of one man with several 
 wives ; because in the latter case the love is divided, in the 
 former it is united. The reason why conjugial love in its supreme 
 abode is spiritual, holy, and pure, is because the soul of every 
 man from its origin is celestial ; wherefore it receives influx im- 
 mediately from the Lord, for it receives from him the marriage 
 of love and wisdom, or of good and truth ; and this influx makes 
 him a man, and distinguishes him from the beasts. From this 
 union of souls, conjugial love, which is there in its spiritual 
 sanctity and purity, flows down into the life of the whole body, 
 and Alls with blessed delights, so long as its channel remains 
 open ; which is the case with those who are made spiritual by 
 the Lord. That nothing but adultery closes and stops up this 
 abode of conjugial love, thus its origin or fountain and its chan- 
 nel, is evident from the Lord's words, that it is not lawful to put 
 away a wife and marry another, except on account of adultery : 
 Matt. xix. 3 — 9 ; and also from what is said in the same passage, 
 that he that marries her that is put away commits adultery, verso 
 9. When therefore, as was said above, that pure and holy 
 fountain is stopped up, it is clogged about with fllthiness o.'' 
 sundry kinds, as a jewel with ordure, or bread with vomit ; which 
 things are altogether opposite to the purity and sanctity of 
 that fountain, or of conjugial love : from which opposition comes 
 conjugial cold, and according to this cold is the lascivious 
 voluptuousness of adulterous love, which consumes itself of its 
 own accord. The reason why this is an evil of sin ie, because the 
 holy principle is covered, and thereby its channel into the body 
 is obstructed, and in the place thereof a profane principle suc- 
 ceeds, and its channel into the body is opened, whence a man 
 from celestial becomes infernal. 
 
 483. To the above I will add some particulars from the 
 spiritual world, which are worthy to be recorded. I have been 
 informed in that world, that some married men are inflamed with 
 the lust of committing whoredom with maidens or virgins ; some 
 with those who are not maidens but harlots; some with married 
 women or wives ; some with women of the above description who 
 are of noble descent ; and some with such as are not of noble 
 descent : that this is the case, was confirmed to me by several 
 instances from the various kingdoms in that world. While I was 
 meditating concerning the variety of such lusts, I asked whether 
 there are any who find all their delight with the wives of others, 
 and none with unmarried women? Wherefore to convince me 
 that there are some such spirits, several were brought to me from 
 a certain kingdom, wh.o were obliged to speak according to their 
 libidinous principles. These declared that it was, and still is, 
 their sole pleasure and delight to commit whoredom with the 
 wives of others; and that they look out for such as are beautiful, 
 and hire them for themselves at a great price according to their 
 
 ^381 
 
'488 — 485 A.DtjLiTERotrs lcve 
 
 wealth, and in general bargain about the price with the wife 
 alone. I asked, why they do not hire for themselves unmarried 
 women? They said, that they consider this would be cheap and 
 worthless, and therefore undelightful to them. I asked also, 
 whether those wives afterwards return to their husbands and live 
 with them ? They replied, that they either do not return, or 
 they return cold, having become courtezans. Afterwards I asked 
 them seriously, whether they ever thought, or now think, that 
 this is twofold adultery, because they commit this at the time 
 they have wives of their own, and that such adultery deprives a 
 man of all spiritual good ? But at this several who were present 
 laughed, saying, " What is spiritual good ?" Nevertheless I was 
 still urgent, and said, " What is more detestable than for a man 
 to mix his soul with the soul of a husband in his wife ? Do you 
 not know, that the soul of a man is in his seed ?" Hereupon 
 they turned themselves away and muttered, *' What harm can 
 this do her?" At length I said, '^Although you do not fear 
 divine laws, do you not fear civil laws ?" They replied, " No ; 
 we only fear certain of the ecclesiastical order ; but we conceal 
 this in their presence ; and if we cannot conceal it, we keep upon 
 good terms with them." I afterwards saw the former divided 
 into companies, and some of the latter cast into hell. 
 
 484. IV. Triplicate adultery is with relations by 
 BLOOD. This adultery is called triplicate, because it is threefold 
 more grievous than the two former. The relations, or remains of 
 the flesh, which are not to be approached, are mentioned in 
 Levit. . xviii. 6 — 18. There are internal and external reasons 
 why these adulteries are threefold more grievous than the two 
 above-mentioned : the internal reasons are grounded in the cor- 
 respondence of those adulteries with the violation of spiritual 
 marriage, which is that of the Lord and the church, and thence 
 of good and truth ; and the external reasons are for the sake of 
 guards, to prevent a man's becoming a beast. We have not 
 leisure, however, to proceed to the further disclosure of these 
 reasons. 
 
 485. Y. There are four degrees of adulteries, ac- 
 cording TO WHICH THEY HAVE THEIR PREDICATIONS, THEIR 
 CHARGES OF BLAME, AND AFTER DEATH THEIR IMPUTATIONS. 
 
 These degrees are not genera, but enter into each genus, and 
 cause its distinctions between more and less evil or good ; in the 
 present case, deciding whether adultery of every genus from the 
 nature of the circumstances and contingencies, is to be considered 
 milder or more grievous. That circumstances and contingencies 
 vary every thing is well known. Nevertheless things are con^ 
 sidered in one way by a man from his rational light, in another 
 by a judge from the law, and in another by the Lord from the 
 state of a man's mind : wherefore we mention predications, 
 charges of blame, and after death imputations ; for predicatior»^ 
 382 
 
AND ITS SOTFtTL PLEASURES. 485 — 487 
 
 are made by a man according to his rational light, charges of 
 blame are made by a judge according to the law, and imputations 
 are made by the Lord according to the state of the man's mind. 
 That these three differ exceedingly from each other, may be seen 
 without explanation : for a man, from rational conviction accord- 
 ing to circumstances and contingencies, may acquit a person, 
 whom a judge, when he sits in judgement, cannot acquit from the 
 law : and also a judge may acquit a person, who after death is 
 condemned. The reason of this is, because a judge gives sentence 
 according to the actions done, whereas after death every one is 
 judged according to the intentions of the will and thence of the 
 understanding, and according to the confirmations of the under- 
 standing and thence of the will. These intentions and con- 
 firmations a judge does not see ; nevertheless each judgement 
 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. yi. 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 under- 
 standing, AND thence check THEM. All cvils, and thus also 
 all adulteries, viewed in themselves, are at once of the internal 
 and the external man ; the internal intends them, and the 
 external does them ; such therefore as the internal man is in the 
 deeds done by the external, such are the deeds viewed in them- 
 selves : but since the internal man with his intention, does not 
 appear before man, every one must be judged in a human court 
 from deeds and words according to the law in force and its 
 provisions : the interior sense of the law is also to be regarded by 
 the judge. But to illustrate the case by example : if aduitery be 
 committed by a youth, who does not as yet know that adultery is 
 a greater evil than fornication ; if the like be committed by a very 
 simple man ; if it be committed by a person who is deprived by 
 disease of the full powers of judgement ; or by a person, as is 
 sometimes the case, who is delirious by fits, and is at the time 
 in a state of actual delirium ; yet further, if it be committed in a 
 fit of insane drunkenness, and so forth, it is evident, that in such 
 cases, the internal man, or mind, is not present in the external, 
 scarcely any otherwise than in an irrational person. Adulteries 
 in these instances are predicated by a rational man according to 
 the above circumstances ; nevertheless the perpetrator is charged 
 with blame by the same rational man as a judge, and is punished 
 by the law; but after death those adulteries are imputed 
 according to the presence, quality, and faculty ol understanding 
 in the will of the perpetrators. 
 
 487. VII. In such cases adulteries are mild. This is 
 manifest from what was said just above, n. 486, without further 
 confirmation ; for it is well known that the quality of every deed, 
 and in general the quality of every thing, depends upon circum- 
 
487, 488 ADULTEROUS LOVE 
 
 stances, and which mitigate or aggravate it ; but adulteries of this 
 degree are mild at the first times of their commission ; and also 
 remain mild so far as the offending party of either sex, in the 
 future course of life, abstains from them for these reasons ; — be- 
 cause they are evils against God, or against the neighbour, or 
 against the goods of the state, and because, in consequence of 
 their being such evils, they are evils against reason ; but on the 
 other hand, if they are not abstained from for one of the above- 
 mentioned reasons,they are reckoned amongst grievous adulteries ; 
 thus it is according to the divine law,Ezek. xviii, 21, 22, 24, and 
 in other places: but they cannot, from the above circumstances, 
 be pronounced either blameless or culpable, or be predicated and 
 judged as mild or grievous, because they do not appear before man, 
 neither are they within the province of his judgement ; wherefore 
 it is meant, that after death they are so accounted or imputed. 
 488. YIII. Adulteries of the second degree are 
 
 ADULTERIES OF LUST, WHICH ARE COMMITTED BY THOSE WHO 
 INDEED ARE ABLE TO CONSULT THE UNDERSTANDING, BUT FROM 
 ACCIDENTAL CAUSES AT THE MOMENT ARE NOT ABLE. There arc 
 
 two things which, in the beginning, with every man who from 
 natural is made spiritual, are at strife together, which are com- 
 monly called the spirit and the flesh; and since the love of 
 marriage is of the spirit, and the love of f^dultery is of the flesh, 
 in such case there is also a combat between those loves. If the 
 love of marriage conquers, it gains dominion over and subjugates 
 the love of adultery, which is eftected by its removal ; but if it 
 happens that the lust of the flesh is excited to a heat greater than 
 what the spirit can control from reason, it follows that the state 
 is inverted, and the heat of lust infuses allurements into the 
 spirit, to such a degree, that it is no longer master of its reason, 
 and thence of itself: this is meant by adulteries of the second 
 degree, which are committed by those who indeed are able to 
 consult the imderstanding, but by reason of accidental causes at 
 the moment are not able. But the matter may be illustrated by 
 particular cases ; as in case a meretricious wife by her craftiness 
 captivates a man's mind {aniraum)^ enticing him into her chamber, 
 and inflaming his passions to such a degree as to leave him no 
 longer master of his judgement ; and especially if, at the same 
 time, she also threatens to expose him if he does not consent : in 
 like manner, in case any meretricious wife is skilled in deceitful 
 allurements, or by powerful stimulants inflames the man to such 
 a degree, that the raging lust of the flesh deprives the under- 
 standing of the free use of reason : in like manner, in case a man, 
 by powerful enticements, so far works upon another's wife, as to 
 leave her no longer mistress of herself, by reason of the Are 
 kindled in her will ; besides other like cases. That these and 
 similar accidental circumstances lessen the grievousness ol 
 adultery, and give a milder turn to the predications of the blame 
 38i 
 
AND ITS SINFUL PLEASFEES. 488 4:90 
 
 thereof in favor of the party seduced, is agreeable to the dictates 
 and conclusions of reason. The imputation of this degree of 
 adultery comes next to be treated of. 
 
 489. IX. Adulteries committed by such persons are 
 
 IMPUTATORY, ACCORDING AS THE UNDERSTANDING AFTERWARDS 
 
 FAVORS THEM OR NOT. So far as the understanding favors evils, 
 SO far a man appropriates them to himself and makes them his 
 own. Favor implies consent ; and consent induces in the mind 
 a state of the love of them : the case is the same with adulteries, 
 which in the beginning were committed without the consent of 
 the understanding, and are favored : the contrary comes to pass 
 if they are not favored. The reason of this is, because evils or 
 adulteries, which are committed in the blindness of the under- 
 standing, are committed from the concupiscence of the body ; and 
 such evils or adulteries have a near resemblance to tlie instincts 
 of beasts : with man (homo) indeed the understanding is present, 
 while they are committing, but in a passive or dead potency and 
 not in active and living potency, irom these considerations it 
 follows of course, that such things are not imputed, except so far as 
 they are afterwards favored or not. By imputation we here mean 
 accusation after death, and hence judication, which takes place 
 according to the state of a man's spirit : but we do not mean 
 inculpation by a man before a judge ; for this does not take place 
 according to the state of a man's spirit, but of his body in the 
 deed ; and unless there was a difference herein, those would be 
 acquitted after death who are acquitted in the world, and those 
 would be condemned who are condemned in the world ; and thus 
 the latter would be without any hope of salvation. 
 
 490. X. Adulteries of the third degree are adulteries 
 OF the reason, which are committed by those who with 
 the understanding confirm themselves in the persuasion 
 that they are not evils of sin. Every man knows that 
 there exist such principles as the will and the understanding ; for 
 in his common speaking he says, "This I will, and this I under- 
 stand ;" but still he does not distinguish them, but makes the 
 one the same as the other ; because he only reflects upon the 
 things which belong to the thought grounded in the understand 
 ing, and not upon those which belong to the love grounded in 
 the will ; for the latter do not appear in light as the former. 
 Nevertheless, he that does not distingush between the will and 
 the understanding, cannot distinguish between evils and goods, 
 and consequently he must remain in entire ignorance concerning 
 the blame of sin. But who does not know that good and truth 
 are two distinct principles, like love and wisdom ? and who can- 
 not hence conclude, while he is in rational illumination, that 
 there are two faculties in man, which distinctly receive and 
 appropriate to themselves those principles, and that the one is tlie 
 will and the other the understanding, by reason that what the 
 
 385 
 
4:90, 491 ADITLTEBOrS LOVE 
 
 will receivea and reproduces is called good, and what the under 
 standing receives is called truth ; for what the will loves and does, 
 is called truth, and what the understanding perceives and thinks, 
 is called truth ? Now as the marriage of good and truth was 
 treated of in the first part of this work, and in the same place 
 several considerations were adduced concerning the will and the 
 understanding, and the various attributes and predicates of each, 
 which, as I imagine, are also perceived by those who had not 
 thought at all distinctly concerning the understanding and the 
 will, (for human reason is such, that it understands truths from 
 the light thereof, although it has not heretofore distinguished 
 them ;) therefore, in order that the distinctions of the under- 
 standing and the will may be more clearly perceived, I will here 
 mention some particulars on the subject, that it may be known 
 what is the quality of adulteries of the reason and the under- 
 standing, and afterwards what is the quality of adulteries of the 
 will. The following points may serve to illustrate the subject: 
 .1. That the will of itself does nothing; but whatever it does, it 
 does by the understanding. 2. On the other hand also, that the 
 understanding alone of itself does nothing ; but whatever it does, 
 it does Irom the will. 3. That the will flows into the understand- 
 ing but not the understanding into the will ; yet that the under- 
 ptanding teaches what is good and evil, and consults with the will, 
 that out of those two principles it may choose and do what is 
 j)leasing to it. 4. That after this there is effected a twofold 
 (jonjunction ; one, in which the will acts from within, and the 
 understanding from without; the other in which the under- 
 standing acts from within, and the will from without : thus are 
 distinguished the adulteries of the reason, which are here treated 
 of, from the adulteries of the will, which are next to be treated 
 of. They are distinguished, because one is moi;e grievous than 
 the other; for the adultery of the reason is less grievous than 
 that of the will ; because in adultery of the reason, the under- 
 standing acts from within, and the will from without ; whereas 
 in adultery of the will, the will acts from within, and the 
 understanding from without ; and the will is the man himself, 
 and the understanding is the man as grounded in the will ; and 
 that which acts within has dominion over that which acts 
 without. 
 
 491. XI. The adulteries committed by such persons 
 
 AKE GRIEVOUS, AND ARE IMPUTED TO THEM ACCORDING TO 
 
 CONFIRMATIONS. It is the Understanding alone that contirms, and 
 when it contirms, it engages the will to its party, and sets it 
 about itself, and thus compels it to compliance. Conlirmations 
 are affected by reasonings, which the mind seizes for its use, 
 deriving them either from its.superior region or from its inferior ; 
 if from tile superior region, which communicates with heaven, it 
 confirms marriages and condemns adulteries; but if from the 
 386 
 
AND ITS SINFUL PLEASURES. 491, 49^ 
 
 inferior region, which communicates with the world, it coniinns 
 adulteries and makes light of marriages. Every one can confirm 
 evil just as well as good ; in like manner what is false and what 
 is true ; and the confirmation of evil is perceived with more de- 
 light than the confirmation of good, and the confirmation of what 
 is false appears with greater lucidity than the confirmation of 
 what is true. The reason of this is, because the confirmation of 
 what is evil and false derives its reasonings from the delights, the 
 pleasures, the appearances, and the fallacies of the bodily senses ; 
 whereas the confirmation of what is good and true derives its 
 reasons from the region above the sensual principles of the body. 
 !N^ow, since evils and falses can be confirmed just as well as goods 
 and truths, and since the confirming understanding draws the will 
 to its party, and the will together with the understanding forms 
 the mind, it follows that the form of the human mind is accord- 
 ing to confirmations, being turned to heaven if its confirmations 
 are in favor of marriage, but to hell if they are in favor of adul- 
 teries ; and such as the form of a man's mind is such is his 
 spirit; consequently such is the man. From these considerations 
 then it is evident, that adulteries of this degree after death are 
 imputed according to confirmations. 
 
 492. XII. The adulteries of the fourth degree are adul- 
 teries OF THE will which ARE COMMITTED BY THOSE WHO MAKE 
 THEM LAWFUL AND PLEASING, AND WHO DO NOT THINK THEM OP 
 IMPORTANCE ENOUGH TO CONSULT THE UNDERSTANDING RESPECT- 
 
 JNG THEM. These adulteries are distinguished from the fore- 
 going from their origins. The origin of these adulteries is from 
 the depraved will connate to man, or from hereditary evil, which 
 a nian blindly obeys after he is capable of exercising his own 
 judgement, not at all considering whether they are evils or not ; 
 wherefore it is said, that he does not think them of importance 
 enough to consult the understanding respecting them : but the 
 origin of the adulteries which are called adulteries of reason, is 
 from a perverse understanding ; and these adulteries are com- 
 mitted by those who confirm themselves in the persuasion that 
 they are not evils of sin. With the latter adulterers, the under- 
 standing is the principal agent ; with the former the will. The 
 distinctions in these two cases do not appear to any man in the 
 natural world ; but they appear plainly to the angels in the spi- 
 ritual world. In the latter world all are in general distinguished 
 according to the evils which originate in the will and in the un- 
 derstanding, and which are accepted and appropriated ; they are 
 also separated in hell according to those evils : those who are in 
 evil from the understanding, dwell therein front, and are called 
 nutans ; but those who are in evil from the will, dwell at the back, 
 and are called devils. It is on account of this universal distinc- 
 tion that mention is made in the Word of satan and the devil. 
 With those wicked ones, and also those adulterers, who are called 
 
 387 
 
492 494 ADtTLTEROirS LOVE 
 
 satans, the understanding is the principal agei.t ; but with those 
 who are called devils, the will is the principaV agent. It is not 
 however possible to explain these distinctions, so as to render 
 them visible to the understanding, unless the distinctions of the 
 will and the understanding be first known ; and also unless a de- 
 scription be given of the formation of the mind from the will by 
 the understanding, and of its formation from the understanding 
 by the will. The knowledge of these subjects is necessary, before 
 the distinctions above-mentioned can be seen by reason ; but to 
 express this knowledge on paper would require a volume. 
 
 493. XIII. The adulteries committed by these persons 
 
 ARE exceedingly GRIEVOUS, AND ARE IMPUTED TO THEM AS EVILS 
 OF PURPOSE, AND REMAIN IN THEM AS GUILT. The rcaSOD wliy 
 
 they are exceedingly grievous, and more grievous than the fore- 
 going, is, because in them the will is the principal agent, whereas 
 in the foregoing the understanding is the principal agent, and a 
 man's life essentially is his will, and formally is his understand- 
 ing : the reason of this is, because the will acts in unity with the 
 love, and love is the essence of a man's life, and forms itself in 
 the understanding by such things as are in agreement with it : 
 w^ierefore the understanding viewed in itself is nothing but a form 
 of the will ; and since love is of the will, and wisdom of the un- 
 derstanding, therefore wisdom is nothing but a form of love ; in 
 like manner truth is nothing but a form of good. That which 
 flows from the very essence of a man's life, thus which flows from 
 his will or his love, is principally called purpose ; but that which 
 flows from the form of his life, thus from the understanding and 
 its thought is called intention. Guilt also is principally predi- 
 cated of the will : hence comes the common observation, that 
 everyone has the guilt of evil from inheritance, but that the evil 
 is from the man. Hence these adulteries of the fourth degree 
 are imputed as evils of purpose, and remain in as guilt. 
 
 494. XI Y. Adulteries of the third and fourth de- 
 grees ARE EVILS OF SIN, ACCORDING TO THE QUANTITY AND QUA- 
 LITY OF UNDERSTANDING AND WILL IN THEM, WHETHER THEY ARli 
 
 ACTUALLY COMMITTED OR NOT. That adultcries of the reason or 
 the understanding, which are of the third degree, and adulteries 
 of the wdll, which are of the fourth, are grievous, consequently 
 evils of sin, according to the quality of the understanding and of 
 the will in them, may be seen from the comment above concern- 
 ing them, n. 490 — 493. The reason of this is, because a man 
 {homo) is a man by virtue of the will and the understanding ; for 
 from these two principles exist not only all the things which are 
 done in the mind, but also all those which are done in the body. 
 Who does not know, that the body does not act of itself, but the 
 will by the body ? also that the mouth does not speak of itself, but 
 the thought by the mouth? Wherefore if the will were to be taken 
 away, action would instantly be at a stand, and if thought were 
 388 
 
AJSl> ITS SINFUL PLEASURES. 494r, 495 
 
 to be taken away, the speech of the mouth would instantly cease. 
 Hence it is clearly manifest, that adulteries which are actually 
 committed, are grievous according to the quantity and quality of 
 the understanding of the will in them. That they are in like 
 manner grievous, if the same are not actually committed, appeara 
 from the Lord's words : It was said by them of old time, Thou shall 
 not commit adultery ; hut I su,y unto you, that if any one hath 
 looJced at another s woman, to lust after her, he hath already comr 
 mitted adultery with her in heart; Matt. v. 27, 28: to commit 
 adultery in the heart is to commit it in the will. There are 
 many reasons which operate to prevent an adulterer's being an 
 adulterer in act, while he is still so in will and understanding: 
 for there are some who abstain from adulteries as to act through 
 fear of the cival law and its penalties ; through fear of the loss of 
 reputation and thence of honor; through fear of disease thence 
 arising ; through fear of quarrels at home on the part of a wife, 
 and the consequent loss of tranquillity ; through fear of revenge 
 on the part of the husband and the next of kin ; thus also through 
 fear of being beaten by the servants ; through poverty or avarice ; 
 through imbecility arising from disease, from abuse, from age, or 
 from impotence, and consequent shame : if any one restrains 
 himself from actual adulteries, under the influence of these and 
 like reasons, and yet favors them in his will and understanding, he 
 is still an adulterer: for he believes nevertheless that they are not 
 sins, and he does not make them unlawful before God in his spirit ; 
 and thus he commits them in spirit, although not in body before 
 the world ; wherefore after death, when he becomes a spirit, he 
 speaks openly in favor of them. 
 
 495. XV. Adulteries grounded in purpose of the will, 
 
 AND adulteries GROUNDED IN CONFIRMATION OF THE UNDER- 
 STANDING, render men NATURAL, SENSUAL, AND CORPOREAL. A 
 
 man {homo) is a man, and is distinguished from the beasts, by 
 this circumstance, that his mind is distinguished into three 
 regions, as many as the heavens are distinguished into : and that 
 he is capable of being elevated out of the lowest region into the 
 next above it, and also from this into the highest, and thus of 
 becoming an angel of one heaven, and even of the third : for this 
 end, there has been given to man a faculty of elevating the un- 
 derstanding thitherto ; but if the love of his will is not elevated 
 at the same time, he does not become spiritual, but remains 
 natural : nevertheless he retains the faculty of elevating the un- 
 derstanding. The reason why he retains this faculty is, that he 
 may be reformed ; for he is reformed by the understanding : and 
 this is effected by the knowledges of good and truth, and by a 
 rational intuition grounded therein. If he views those know- 
 ledges rationally, and lives according to them, then the love of the 
 will is elevated at the same time, and in that degree the human 
 principle is perfected, and the man becomes more and more a man 
 
 389 
 
495 4:97 ADULTEROUS LOVE 
 
 It is otherwise if he does not live according to the knowledges ol 
 good and truth : in this case the love of his will remains natural, 
 and his understanding by turns becomes spiritual : for it raises 
 itself upwards alternately, like an eagle, and looks down upon 
 what is of its love beneath ; and when it sees this, it flies down to 
 it, and conjoins itself with it : if therefore it loves the concupis- 
 cences of the flesh, it lets itself down to these from its height, 
 and in conjunction with them, derives delight to itself from their 
 delights ; and again in quest of reputation, that it may be be- 
 lieved wise, it lifts itself on high, and thus rises and sinks by turns, 
 as was just now observed. The reason why adulterers of the 
 third and fourth degree, who are such as from purpose of the will 
 and confirmation of the understanding have made themselves 
 adulterers, are absolutely natural, and progressively become sen- 
 sual and corporeal, is, because they have immersed the love of 
 their will, and together with it their understanding, in the im- 
 purities of adulterous love, and are delighted therewith, as unclean 
 birds and beasts are with stinking and dunghill filth as with 
 dainties and delicacies : for the efiiuvia arising from their flesli 
 fill the recesses of the mind with their dregs, and cause that the 
 will perceives nothing more dainty and desirable. It is these who 
 after death become corporeal spirits, and from whom flow the 
 unclean things of hell and the church, spoken of above n. 430, 431. 
 
 496. There are three degrees of the natural man : in the first 
 degree are those who love only the world, placing their heart on 
 wealth ; these are properly meant by the natural : in the second 
 degree are those who love only the delights of the senses, placing 
 their heart on every kind of luxury and pleasure ; these are pro- 
 perly meant by the sensual ; in the third degree are those who 
 love only themselves, placing their heart on tlie quest of honor ; 
 these are properly meant by the corporeal, because they immerse 
 all things of the will, and consequently of the understanding, in 
 the body, and look backward at themselves from others, and love 
 only what belongs to themselves: but the sensual immerse all 
 things of the will and consequently of the understanding in the 
 allurements and fallacies of the senses, indulging in these alone ; 
 w^hereas the natural pour forth into the world all things of the will 
 and understanding, covetously and fraudulently acquiring wealth, 
 and regarding no other use therein and thence but that of pos- 
 session. The above-mentioned adulteries change men in these 
 degenerate degrees, one into this, another into that, each accord- 
 iiig to his favorite taste for what is pleasurable, in which taste 
 his peculiar genius is grounded. 
 
 497. XYI. And this to such a degree that at length 
 
 THEY REJECT FROM THEMSELVES ALL THINGS OF THE CHURCH AND 
 
 OF re:ligion. The reason why determined and confirmed adul- 
 terers reject from themselves all things of the church and religion 
 is, because the love of marriage and the love of adultery are 
 390 
 
AND rrS SINFUL PLEASURES. 497, 498 
 
 opposite, n. 425, and the love of marriage acts in unity with tlie 
 church and religion; see n. 130, and throughout the former 
 part ; hence the lov.e of adultery, as being opposite, acts in unity 
 with those things which are contrary to the church. A further 
 reason why 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 the marriage of good and 
 truth is opposite to the connection of evil and the false : see n. 
 427, 428 ; and the marriage of good and truth constitutes the 
 church, whereas the connection of evil and the false constitutes 
 the anti-church. A further reason why those adulterers. reject 
 from themselves all things of the church and of religion, is be- 
 cause the love of marriage and the love of adultery are as 
 opposite as heaven and hell, n. 429 ; and in heaven there is the 
 love of all things of the church, whereas in hell there is hatred 
 against them. A further reason why those adulterers reject from 
 themselves all things of the church and of religion, is, because, 
 their delights commence from the flesh, and are of the flesh als.) 
 in the spirit, n, 440, 441 ; and the flesh is contrary to the spirit, 
 that is, contrary to the spiritual things of the church : hence also 
 the delights of adulterous love are called the pleasures of insanitj'. 
 If you desire demonstration in this case, go, I pray, to those 
 whom you know to be such adulterers, and ask them privately, 
 what they think concerning God, the church, and eternal life, 
 and you will hear. The genuine reason is, because asconjugial 
 love opens the interiors of the mind ; and thereby elevates them 
 above the sensual principles of the body, even into the light and 
 heat of heaven, so, on the other hand, the love of adultery closes 
 the interiors of the mind, and thrusts down the mind itself, as to 
 its will, into the body, even into all things which its flesh lusts 
 after; and the deeper it is so thrust down, the further it is 
 removed and set at a distance from heaven. 
 
 498. Xyil. Nevertheless they have the powers oi^- 
 HUMAN rationality LIKE OTHER MEN. That the natural man, 
 the sensual, and the corporeal, is equally rational, in regard to 
 understanding, as the spiritual man, has been proved to me from 
 satans and devils arising by leave out of hell, and conversing with 
 angelic spirits in the world of spirits ; concerning whom, see the 
 MEMORABLE RELATIONS throughout ; but as the love of the will 
 makes the man, and this love draws the understanding into con- 
 sent, therefore such are not rational except in a state removed 
 from the love of the will ; when they return again into this love, 
 they are more dreadfully insane than wild beasts. But a man, 
 without the faculty of elevating the understanding above the love 
 of the will, would not be a man but a beast ; for a beast does not 
 enjoy that faculty ; consequently neither would he be able to 
 choose any thing, and from choice to do what is good and 
 expedient, and thus he would not be in a capacity to be> 
 
 391 
 
4:98- — 500 ADTJLTERCU8 LOVE 
 
 reformed, and to be led to heaven, and to live for ever. Hence 
 it is, that determined and confirmed adulterers, althougli they are 
 merely natural, sensual, and corporeal, still enjoy, like other men, 
 the powers of understanding or rationality : but when they are 
 in the lust of adultery, and think and speak from that lust con- 
 cerning it, they do not enjoy that rationality ; because then the 
 flesh acts on the spirit, and not the spirit on the flesh. It is 
 however to be observed, that these at length after death become 
 stupid ; not that the faculty of growing wise is taken away from 
 them, but that they are unwilling to grow wise, because wisdom 
 is undelightful to them. 
 
 499. XYIII. But they use that kationality while they 
 
 ARE m EXTERNALS, BUT ABUSE IT WHILE THEY ARE IN INTERNALS. 
 
 They are in externals when they converse abroad and in com- 
 pany, but in their internals when at home or with tliemselves. 
 If you wish, make the experiment ; bring some person of this 
 character, as, for example, one of the order called Jesuits, and 
 cause him to speak in company, or to teach in a temple, concern- 
 ing God, the holy things of the church, and heaven and hell, and 
 you will hear him a more rational zealot than any other ; perhaps 
 also he will force you to sighs and tears for your salvation ; but 
 take him into your house, praise him excessively, call him the 
 father of wisdom, and make yourself his friend, until he opens 
 his heart, and you will hear what he will then preach concerning 
 God, the holy things of the church, and heaven and hell, — that 
 they are mere fancies and delusions, and thus bonds invented for 
 souls, whereby great and small, rich and poor, may be caught 
 and bound, and kept under the yoke of their dominion. Let 
 these observations suffice for illustration of what is meant by 
 natural men, even to corporeal, enjoying the powers of human 
 rationality like others, and using it when they are in externals, 
 but abusing it when in their internals. The conclusion to be 
 hence deduced is, that no one is to be judged of from the wisdom 
 
 of his conversation, but of his life in union therewith. 
 ******* 
 
 500. To the above I will add the following memorable re- 
 lation. On a certain time in the spiritual world I heard a great 
 tumult: there were some thousands of people gathered together, 
 who cried out. Let them be punished, let them be punished : 
 I went nearer, and asked what the cry meant ? A person that 
 was separate from the crowd, said to me, " They are enraged 
 against three priests, who go about and preach every where 
 against adulterers, saying, that adulterers have no acknowledge- 
 ment of God, and that heaven is closed to them and hell open ; 
 and that in hell they are filthy devils, because they appear there 
 at a distance like swine wallowing in mire, and that the angels 
 of heaven abominate them." I inquired, " Where are the pl'iest:^ ? 
 and why is there such a vociferation on that account V He re- 
 
 392 
 
UNIVEKSITY 
 
 li 
 
 AND ITS SINFUL PLEASURESiL ALlrKoWi X I 
 
 \ 
 
 plied, " The throe priests are in the midst of them, guarded by 
 attendants ; and those who are gathered together are of those 
 who believe adulteries not to be sins, and who say, that adulterers 
 have an acknowledgement of God equally with those who keep 
 to their wives. They are aJl of them from the Christian world; 
 and the angels have been to see how many there were there who 
 believe adulteries to be sins ; and out of a thousand they did not 
 find a hundred." He then told me that the nine hundred say 
 concerning adulteries, " Who does not know that the delight of 
 adultery is superior to the delight of marriage ; that adulterers 
 are in continual heat, and thence in alacrity, industry, and 
 active life, superior to those who live with only one woman; 
 and that on the other hand, love with a married partner grows 
 cold, and sometimes to such a degree, that at length scarce a 
 single expression or act of fellowship with her is alive ; that it is 
 otherwise with harlots ; that the mortification of life with a wife, 
 arising from defect of ability, is recruited and vivified by adult- 
 eries ; and is not that which recruits and vivifies of more conse- 
 quence than that which mortifies ? What is marriage but allowed 
 adultery? Who knows any distinction between them? Can 
 love be forced ? and yet love with a wife is forced by a covenant 
 and laws. Is not love with a married partner the love of the 
 sex, which is so universal that it exists even among birds and 
 beasts ? What is conjugial love but the love of the sex ? and the 
 love of the sex is free with every woman. The reason why civil 
 laws are against adulteries is, because lawgivers have believed 
 that to prohibit adultery was connected with the public good ; 
 and yet lawgivers and judges sometimes commmit adultery, and 
 say among themselves, ' Let him that is without sin cast the first 
 stone.' Who does not know that the simple and religious alone 
 believe adulteries to be sins, and that the intelligent tJhink other- 
 wise, who like us view them by the light of nature? Are not 
 adulteries as prolific as marriages ? Are not illegitimate children 
 as alert and qualified for the discharge of offices and employments 
 as the legitimate ? Moreover families, otherwise barren, are pro- 
 vided with offspring; and is not this an advantage and not a 
 loss ? What harm can come to a wife from admitting several 
 rivals ? And what harm can come to a man ? To say that it 
 brings disgrace upon a man, is a frivolous idea grounded in mere 
 fancy. The reason why adultery is against the laws and statutes 
 of the church, is owing to the ecclesiastic order for the sake of 
 power ; but what have theological and spiritual things to do with 
 a delight merely corporeal and carnal ? Are not there instances 
 of adulterous presbyters and monks? and are they incapable on 
 that account of acknowledging and worshipping God ? Why 
 therefore do those three priests preach that adulterers have no 
 acknowledgement of God ? We cannot endure such blasphe- 
 mies ; wherefore let them be judged and punished." Afterwards 
 
 393 
 
600 ADULTEROUS LOVE 
 
 I saw that thej called judges, whom thej requested to pasa 
 sentence of punishment upon them : but the judges said, ''This 
 is no part of our jurisdiction ; for the point in question is con- 
 cerning the acknowledgement of God, and concerning sin, and 
 thus concerning salvation and damnation ; and sentence in these 
 cases must come from heaven : but we will suggest a method to 
 you, whereby you may know whether these three priests have 
 preached truths. There are three places which we judges know, 
 where such points are examined and revealed in a singular man- 
 ner : ONE place is, where a way into heaven is open to all ; but 
 when they come into heaven, they themselves perceive their own 
 quality as to the acknowledgement of God : the second is, 
 where also away is open into heaven ; but no one can enter into 
 that way unless he has heaven in himself: and the third is 
 where there is a way to hell ; and those who love infernal things 
 enter that way of their own accord, because from delight. We 
 judges charge all to go to those places who require judgement 
 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, it suddenly became dark ; wherefore some of them 
 lighted torches and carried them before. The judges who were 
 with them said, " This happens to all who go to the first place ; 
 as they approach, the fire of the torches becomes more dim, and 
 is extinguished in that place by the light of heaven flowing in, 
 which is a sign that they are there ; the reason of this is, because 
 at first heaven is closed to them, and afterwards is' opened." They 
 then came to that place, and when the torches were extinguished 
 of themselves, they saw a way tending obliquely upwards into 
 heaven : this those entered who were enraged against the priests ; 
 among the first, these who were determined adulterers, after 
 them those who were confirmed adulterers ; and as they ascended, 
 the first cried out, " Follow ;" and those who followed cried 
 out, " Make haste ;" and they pressed forward. After near an 
 hour, when they were all within in the heavenly society, there 
 appeared a gulph between them and the angels ; and the light of 
 heaven above the gulph flowing into their eyes, opened the in- 
 teriors of their minds, whereby they were bound to speak as they 
 interiorly thought ; and then they were asked by the angels, 
 whether they acknowledged that God is ? The first, who were 
 determined adulterers, replied, " What is God ?" And they 
 looked at each other, and said, " Which of you has seen him f 
 The second, who were confirmed adulterers, said, " Are not all 
 things of nature ? What is there above nature but the sun ?" 
 And instantly the angels said to them, "Depart from us; now 
 you yourselves perceive that you have no acknowledgement of 
 God : when you descend, the interiors of your mind will be closed 
 and its exteriors opened, and then you can speak against tin» 
 394 
 
AND ITS SINFUL PLEASURES. 600, 501 
 
 interiors, and say that God is. Be assured that as soon as a man 
 actually becomes an adulterer, heaven is closed to him ; and 
 when heaven is closed, God is not acknowledged. Hear the rea- 
 son ; every filthy principle of hell is from adulterers, and it stinks 
 in heaven like putrid mire of the streets." On hearing these 
 things they turned themselves and descended by three ways ; and 
 when the}^ were below, the first and second groups conversing to- 
 gether said, '' The priests have conquered there ; but we know 
 that we can speak of God equally with them : and when we say 
 that he is, do we not acknowledge him ? The interiors and 
 exteriors of the mind, of which the angels told us, are devised 
 fictions. But let us go to the second place pointed out by the 
 judges, where a way is open into heaven to those who have 
 heaven in themselves, thus to those who are about to come into 
 heaven." When they were come thither, a voice proceeded from 
 that heaven, saying, " Shut the gates ; there are adulterers at 
 hand." Then suddenly the gates were shut, and the keepers 
 with sticks in their hands drove them away ; and they delivered 
 the three priests, against whom they had been tumultuous, from 
 the hands of their keepers, and introduced them into heaven : 
 and instantly, when the gates were open for the priests, there 
 issued from heaven upon the rebels the delightful principle of 
 marriage, which, from its being chaste and pure, almost deprived 
 them of animation; wherefore, for fear of fainting away through 
 suffocation, they hastened to the third place, concerning which 
 the judges said, that thence there was a way to hell ; and instantly 
 there issued from thence the delight of adultery, whereby those 
 wlio were either determined or confirmed adulterers, were so 
 vivified, that they descended as it were dancing, and there like 
 swine immersed themselves in filth. 
 
 ON THE LUST OF DEFLORATION. 
 
 501. THE lusts treated of in the four following chapters, are 
 not only lusts of adultery, but are more grievous than those since 
 they exist only from adulteries, being taken to after adulteries 
 are become loathsome ; as the lust of defloration, which is first 
 treated of, and which cannot previously exist with any one ; in 
 like manner the lust of varieties, the lust of violation, and the 
 lust of seducing innocencies, which are afterwards treated of. 
 They are called lusts, because according to the quantity and 
 quality of the lust for those things, such and so great is their ap- 
 propriation. In reference specifically to the lust of defloration, its 
 infamous villany shall be made manifest from the following con- 
 siderations : I. The state of a maiden or undeflowered woman 
 
 395 
 
501 — 503 ADULTEROUS LOVE 
 
 before and after marriage. II. Virginity is the crown ofchas^ 
 tity, and the certificate^ of conjugial love. III. Defloration, 
 without a view to marriage as an end, is the villany of a robber 
 TV. The lot of those who have confirmed themselves in the per- 
 suasion that the lust of defioration is not an evil of sin, after death 
 is grievous. We proceed to explain them. 
 
 502. I. The state of a maiden or undeflowered woman 
 BEFORE AND AFTER MARRIAGE. What is the quality of the state 
 of a maiden, before she has heen instructed concering the various 
 particulars of the conjugial torch, has been made known to me by 
 wives in the spiritual world, who have departed out of the natural 
 world in their infancy, and have been educated in heaven. They 
 said, that when they arrived at a marriageable state, from seeing 
 conjugial partners they began to love the conjugial life, but only 
 for the end that they might be called wives, and might maintain 
 friendly and confidential society with one man ; and also, that 
 being removed from the house of obedience, they might become 
 their own mistresses ; they also said, that they thought of mar- 
 riage only from the blessedness of mutual friendship and confi- 
 dence with a husband, and not at all from the delight of any flame ; 
 but that their maiden state after marriage was changed into a 
 new one, of which they previously had not the least knowledge : 
 and they declared, that this was a state of the expansion of all 
 things of the life of their body from first principles to last, to re- 
 ceive the gifts of their husband, and to unite these gifts to their 
 own life, that thus they might become his love and his wife ; and 
 that this state commenced from the moment of defloration, and 
 tbat after this the flame of love burned to the husband alone, and 
 that they were sensible of the heavenly delights of that expansion ; 
 and further, that as each wife was introduced into this state by 
 I.er own husband, and as it is from him, and thereby his in her- 
 self, it is altogether impossible for her to love any other than him 
 ?Jone. From this account it was made manifest what is the 
 quality of the state of maidens before and after marriage in 
 heaven. That the state of maidens and wives on earth, whose 
 first attachments prove successful, is similar to this of the maidens 
 in heaven, is no secret. What maiden can know that new state 
 before she is in it ? Inquire, and you will hear. The case is 
 different with those who before marriage catch allurement from 
 being taught. 
 
 503. IL Virginity is the crown of chastity and the 
 CERTIFICATE OF CONJUGIAL LOVE. Yirgiiiity is Called the crown 
 of chastity, because it crowns the chastity of marriage : it is also 
 the badge of chastity ; wherefore the bride at the nuptials wears 
 a crown on her head ; it is also a badge of the sanctity of mar- 
 riage ; for the bride, after the maiden flower, gives and devotes 
 herself wholly to the bridegroom, at that time the husband, ar.d 
 the husband in his turn gives and devotes himself wholly to the 
 
 396 
 
AND ITS STNPTJL PLEASURES. 5C3, 604 
 
 bride, at that time the wife. Yirginity is also called the certifi- 
 cate of conjugial love, because a certificate has relation to a cove- 
 nant ; and the covenant is, that love may unite them into one 
 man, or into one flesh. The men themselves also before marriage 
 regard the virginity of the bride as a crown of her chastity, and 
 as a certificate of conjugial love, and as the very dainty from 
 which the delights of that love are about to commence and to be 
 perpetuated. From these and the foregoing considerations, it is 
 manifest, that after the zone is taken away, and the virginity id 
 sipped, a maiden becomes a wife, and if not a wife, she becomes a 
 harlot ; for the new state into which she is then introduced, is a 
 state of love for her husband, and if not for her husband, it is a 
 state of lust. 
 
 504. III. Defloration, without a view to marriage as 
 AN END, IS THE viLLANY OF A ROBBER. Somc adultcrers are im- 
 pelled by the cupidity of deflowering maidens, and thence also of 
 deflowering young girls in their state of innocence: the entice- 
 ments offered are either persuasions suggested by pimps, or 
 presents made by the men, or promises of marriage ; and thoee 
 men after defloration leave them, and continually seek for othen : 
 moreover, they are not delighted with the objects they have left, 
 but with a continual supply of new ones ; and this lust increases 
 even till it becomes the chief of the delights of their flesh. They 
 add also to the above this abominable deed, that by various cun- 
 ning artifices they entice maidens about to be married or imme- 
 diately after marriage, to offer them the first-fruits of marriage, 
 which also they thus filthily defile. I have heard also, that when 
 that heat with its potency has failed, they glory in the number of 
 virginities, as in so many golden fleeces of Jason. This villany, 
 which is that of committing a rape, since it was begun in an age 
 of strength, and afterwards confirmed by boastings, remains 
 rooted in, and thereby infixed after death. What the quality of 
 this villany is, appears from what was said above, that virginity 
 is the crown of chastity, the certificate of future conjugial love, 
 and that a maiden devotes her soul and life to him to whom she 
 devotes it; conjugial friendship and the confidence thereof are 
 also founded upon it. A woman likewise, deflowered by a man 
 of the above description, after this door of conjugial love is broken 
 through, loses all shame, and becomes a harlot, which is likewise 
 to be imputed to the robber as the cause. Such robbers, if, after 
 having run through a course of lewdness and profanation of 
 chastity, they apply their minds (animus) to marriage, have no 
 other object in their mind (mens) than the virginity of her who 
 is to be their married partner ; and when they have attained this 
 object, they loathe both bed and chamber, yea also the whole 
 female sex, except young girls : and whereas such are violators 
 of marriage, and despisersof the female sex, and thereby spiritual 
 robbers, it is evident that the divine Nemesis pursues them, 
 
 3^7 
 
505 ABtTLTEROrS LOYU 
 
 505. TV. The lot of those who have confirmed them- 
 selves IN THE PERSUASION THAT THE LUST OF DEFLORATION IS 
 NOT AN EVIL OF SIN, AFTER DEATH IS GRIEVOUS. Their lot is tllis : 
 
 after they have passed the first time of their stay in the spiritual 
 world, which is a time of modesty and morality, because spent in 
 company with angelic spirits, they are next, from their externals, 
 led into their internals, and in this case into the concupiscences 
 with which they had been ensnared in the world, and the angelic 
 spirits into theirs, to the intent that it may appear in what degree 
 they had been ensnared ; and if a lesser degree, that after they 
 have been let into them, they may be let out again, and may be 
 covered with shame. But those who had been principled in this 
 malignant lust to such a degree as to be made sensible of its 
 eminent delight, and to make a boast of those thefts as of the 
 choicest spoils, do not suffer themselves to be drawn away from 
 it ; wherefore they are let into their freedom, and then they in- 
 stantly wander about, and inquire after brothels, and also enter 
 them when they are pointed out ; (these brothels are on the sides 
 of hell :) but when they meet with none but prostitutes there, they 
 go away, and inquire where there are maidens ; and then they are 
 carried to harlots, who by phantasy can assume supereminent 
 beauty, and a florid girlish complexion, and boast themselves of 
 being maidens ; and on seeing these they burn with desire towards 
 them as they did in the world : wherefore they bargain with 
 them ; but when they are about to enjoy the bargain, the phan- 
 tasy induced from heaven is taken away, and then those pre- 
 tended maidens appear in their own deformity, monstrous and 
 dark, to whom nevertheless they are compelled to cleave for a 
 time : those harlots are called sirens. But if by such fascinations 
 they do not suffer themselves to be draw away from that wild 
 lust, they are cast down into the hell lying to the south and west, 
 beneath the hell of the crafty courtezans, and there they are as- 
 sociated with their companions. I have also been permitted to 
 see them in that hell, and have been told that many of noble 
 descent, and the more opulent, are therein ; but as they had 
 been such in the world, all remembrance of their descent and of 
 the dignity derived from their opulence is taken from them, and 
 a persuasion is induced on them that they have been vile slaves, 
 and thence were unworthy of all honor. Among themselves in- 
 deed they appear as men : but when seen by others, who are 
 allowed to look in thither, they appear as apes, with a stern look 
 instead of a courteous one, and a horrid countenance instead of 
 one of pleasantry. They walk with their loins contracted, and 
 thereby bent, the upper part of the body hanging forward in front, 
 as if they were ready to fall, and they emit a disagreeable smelL 
 They loathe the sex, and turn away from those they see ; for tiie^ 
 have no desire towards them. Such thev appear when seen near 
 398 
 
AND ITS SINFtrt PLEASURES. 505 — 508 
 
 at hand ; but when viewed from afar, thej appear like dogs of 
 indulgences, or whelps of delight ; and there is also heard some- 
 what like barking in the tone of their speech. 
 
 ON THE liUST OF VARIETIES. 
 
 506. The lust of varieties here treated of, does not mean the 
 lust of fornication, which was treated of above in'its proper chap- 
 ter ; the latter lust, notwithstanding its being usually promis- 
 cuous and vague, still does not occasion the lust of varieties, 
 unless when it is immoderate, and the fornicator looks to num- 
 ber, and boast's thereof from a principle of cupidity. This idea 
 causes a beginning of this lust ; but what its quality is as it ad- 
 vances, cannot be distinctly perceived, unless in some such series 
 as the following : I. By the lust of varieties is meant the entirely 
 dissolute lust of adultery. II. That lust is love and at the same 
 time loathing in regard to the sex. III. That lust altogether an- 
 nihilates conjugial love appertaining to itself. lY. T'he lot of 
 those [who have been addicted to that lust], after death., is miser- 
 able, since they have not the inm,ost jprincijple of life. We proceed 
 to an explanation of each article. 
 
 507. I. By the lust of varieties is meant the entirely 
 DISSOLUTE LUST OF ADULTERY. This lust insinuates itself with 
 those who in youth have relaxed the bonds of modesty, and have 
 had opportunities of association with many loose women, espe- 
 cially if they have not wanted the means of satisfying their pecu- 
 niary demands. They implant and root this lust in themselves 
 by immoderate and unlimited adulteries, and by shameless 
 thoughts concerning the love of the female sex, and by confirm- 
 ing themselves in the idea that adulteries are not evils, and not 
 at all sins. This lust increases with them as it advances, so much 
 so that they desire all the women in the world, and wish for 
 whole troops, and a fresh one every day. Wliereas this love 
 separates itself from the common love of the sex implanted in 
 every man, and altogether from the love of one of the sex, which 
 is conjugial love, and inserts itself into the exteriors of the 
 heart as a delight of love separate from those loves, and yet de- 
 rived from them ; therefore it is so thoroughly rooted in the 
 cuticles, that it remains in the touch when the powers are decayed. 
 Persons addicted to this lust make light of adulteries ; wherefore 
 they think of the whole female sex as of a common harlot, and ol 
 marriage as of a common harlotry, and thereby mix immodesty 
 in modesty, and from the-mixture grow insane. From these con* 
 siderations it is evident what is here meant by the lust of varieties, 
 that it is the lust of entirely dissolute adultery. 
 
 508. II. That lust is love and at the same time loath 
 
 399 
 
508 — 510 ADULTEROUS LOVE 
 
 mG IN REGARD TC THE SEX. Pei'sons addicted to that lust have a 
 love for the sex, because they derive variety from the sex ; and 
 they have a loathing for the sex, because after enjoying a woman 
 they reject her and lust after others. This obscene lust burns 
 towards a fresh woman, and after burning, it grows cold towards 
 her ; and cold is loathing. That this lust is love and at the same 
 time loathing in regard to the sex, may be illustrated as follows : 
 set on the left side a company of the women whom they have en- 
 joyed, and on the right side a company of those whom they have 
 not ; would not they look at the latter company from love, but at 
 the former from loathing ? and yet each company is the sex. 
 
 509. III. That lust altogether annihilates conjugial 
 LOVE APPERTAINING TO ITSELF. The rcasou of this is, because 
 that lust is altogether opposite to conjugial love, and so opposite, 
 that it not only rends it asunder, but as it were grinds it to pow- 
 der, and thereby annihilates it: for conjugial love is confined to 
 one of the sex ; whereas that lust does not stop at one, but within 
 an hour or a day is as intensely cold as it was before hot towards 
 her ; and since cold is loathing, the latter by forced cohabitation 
 and dwelling together is so accumulated as to become nauseous, 
 and thus conjugial love is consumed to such a degree that nothing 
 of it is left. Jrom these considerations it may be seen, that this 
 lust is fatal to conjugial love; and as conjugial love constitutes 
 the inmost principle of life with man, that it is fatal to his life ; 
 and that that lust, by successive interceptions and closings of the 
 interiors of the mind, at length becomes cuticular, and thus 
 merely alluring ; while the faculty of understanding or rationality 
 still remains. 
 
 510. lY. The lot of those [who have been addicted to 
 that lust] after death is miserable, since they have not 
 the inmost principle of life. Every one has excellence of 
 life according to his conjugial love ; for that excellence conjoins 
 itself with the life of the wife, and by conjunction exalts itself; 
 but as with those of whom we are speaking there does not remain 
 the least principle of conjugial love, and consequently not any- 
 thing of the inmost principle of life, therefore their lot after death 
 is miserable. After passing a certain period of time in their ex- 
 ternals, in which they converse rationally and act civilly, they are 
 let into their internals, and in this case into a similar lust and its 
 delights, in the same degree as in the world : for every one after 
 death is let into the same state of life which he had appro- 
 priated to himself, to the intent that he may be withdrawn 
 from it ; for no one can be withdrawn from this evil, unless he 
 has first been led into it ; if he were not to be led into it, the evil 
 would conceal itself, and defile the interiors of the mind, and 
 spread itself as a plague, and would next burst through all barriers 
 and destroy the external principles of the body. For this end 
 there are opened to them brothels, which are on the side of hell. 
 
 400 
 
AKD ITS SINFUL PLEASURES. 510, 511 
 
 where there are harlots with whom they have an opportunity of 
 varying their hists ; but this is granted with the restriction to 
 one harlot in a day, and under a penalty in case of communica- 
 tion with more than one on the same day. Afterwards, when 
 from examination it appears that that lust is so inbred that they 
 cannot be withdrawn from it, they are conveyed to a certain place 
 which is next above the hell assigned for them, and then they 
 appear to themselves as if they fall into a swoon, and to others as 
 if they fall down with the face upward ; and also the ground be- 
 neath their backs is actually opened, and they are absorbed, and 
 sink down into hell among their like ; thus they are gathered to 
 their own. I have been permitted to see them there, and like- 
 wise to converse with them. Among themselves they appear as 
 men, which is granted them lest they should be a terror to their 
 companions ; but at a certain distance they seem to have white 
 faces consisting only of skin, and this because they have no spi- 
 ritual life in them, which every one has according to the conjugial 
 principle sown in him. Their speech is dry, parched, and sor- 
 rowful : when they are hungry, they lament ; and their lamenta- 
 tions are heard as a peculiar clashing noise. Their garments are 
 tattered, and their lower garments are drawn above the belly 
 round about the breast ; because they have no loins, but their 
 ankles commence from the region of the bottom of the belly : the 
 reason of this is, because the loins with men (homines) correspond 
 to conjugial love, and they are void of this love. They said that 
 they loathe the sex on account of their having no potency. 
 Nevertheless, among themselves they can reason as from ration- 
 ality ; but since they are cutaneous, they reason from the fallacies 
 of the senses. This hell is in the western quarter towards the 
 north. These same persons, when seen from afar, appear not as 
 men or as monsters, but as frozen substances. It is however to 
 be observed, that those become of this description who have in- 
 dulged in the above lust to such a degree as to rend and annihi- 
 late in themselves the conjugial human principle. 
 
 ON THE LUST OF VIOLATION. 
 
 511. The lust of violation does not mean the lust of deflora- 
 tion, which is the violation of virginities, but not of maidens when 
 it is efiected from consent ; whereas the lust of violation, which 
 is here treated of, retreats in consequence of consent, and is 
 sharpened in consequence of refusal ; and it is the passion of vio- 
 lating all women whatever, who altogether refuse, and violently 
 resist, whether they be maidens, or widows, or wives. Persons 
 addicted to this lust are like robbers and pirates,who are delighted 
 
 40i 
 
511, 512 ADULTEROUS LOVE 
 
 with spoil and plunder, and not with what is given and jngtlj ac- 
 quired ; and they are .ike malefactors, who covet what is disal- 
 lowed and forbidden, and despise what is allowed and granted. 
 These violators are altogether averse to consent, and are set on 
 fire by resistance, which if they observe to be not internal, the 
 ardor of their lust is instantly extinguished, as fire is by water 
 thrown upon it. It is well known, that wives do not sponta- 
 neously submit themselves to the disposal of their husbands as to 
 the ultimate effects of love, and that from prudence they resist as 
 they would resist violation, to the end that they may take away 
 from their husbands the cold arising from the consideration of 
 enjoyments being cheap in consequence of being continually 
 allowed, and also in consequence of an idea of lasciviousness on 
 their part. These repugnancies, although they enkindle, still are 
 not the causes, but only the beginnings of this lust : its cause is, 
 that after conjugial love and also adulterous love have grown in- 
 aipid by practice, they are willing, in order that those loves may 
 be repaired, to be set on fire by absolute repugnances. This lust 
 thus begun, afterwards increases, and as it increases it despises 
 and breaks through all bounds of the love of the sex, and exter- 
 minates itself, and from a lascivious, corporeal, and fleshly love, 
 becomes cartilaginous and bony ; and then, from the periosteums, 
 which have an acute feeling, it becomes acute. Kevertheless this 
 Inst is rare, because it exists only with those who had entered into 
 the married state, and then had lived in the practice of adul- 
 teries until they became insipid. Besides this natural cause of 
 this lust, there is also a spiritual cause, of which something will 
 be said in what follows. 
 
 512. The lot of persons of this character after death is as fol- 
 li.iws : these violators then separate themselves from those who are 
 ill the limited love of the sex, and altogether from those who are 
 iji conjugial love, thus from heaven : afterwards they are sent to 
 t!ie most cunning harlots, who not only by persuasion, but also 
 by imitation perfectly like that of a stage-player, can feign and 
 represent as if they were chastity itself. These harlots clearly 
 discern those who are principled in the above lust : in their pre- 
 sence they speak of chastity and its value ; and when the violator 
 comes near and touches them, they are full of wrath, and fly away 
 as through terror into a closet, where there is a couch and a bed, 
 and slightly close the door after them, and recline themselves; 
 and hence by their art they inspire the violator with an ungo- 
 vernable desire of breaking down the door, of rushing in, and 
 attacking them ; and when this is effected, the harlot raising 
 herself erect with the violator begins to fight with her hands 
 and nails, tearing his face, rendi'.g his clothes, and with a furious 
 voice crying to the harlots he? companions, as to her female ser- 
 vants, for assistance, and opening the window with a loud outcry 
 ot thief, robber, and murderer; and when the violator is at hand, 
 402 
 
AND ITS S1NF0L PLEASUBEft. 512, 513 
 
 she bemoans herself and weeps ; and after violatioiv she prostrates 
 herself, howls, and calls out that she is undone, and at the same 
 time threatens in a serious tone, that unless he expiates the vio- 
 lation by paying a considerable sum, she will attempt his destruc- 
 tion. While they are engaged in these venereal scenes, they 
 appear at a distance like cats, which nearly in like manner before 
 their conjunctions combat together, run forward, and make an 
 outcry. After some such brothel-contests, they are taken away, 
 and conveyed into a cavern, where they are forced to some work : 
 but as their smell is offensive, in consequence of having rent 
 asunder the conjugial principle, which is the chief jewel of human 
 life, they are sent to the borders of the western quarters, where at 
 a certain distance they appear lean, as if consisting of bones 
 covered over with skin only; but when seen at a distance they 
 appear like panthers. When I was permitted to see them nearei*, 
 I was surprised that some of them held books in their hands, and 
 were reading ; and I was told that this is the case, because in the 
 world they said various things concerning the spiritual things of 
 the church, and yet defiled them by adulteries, even to their 
 extremities, and that such was the correspondence of this lust 
 with the violation of spiritual marriage. But it is to be observed, 
 that the instances of those who are principled in this lust are 
 rare; certain it is, that women, because it is unbecoming for 
 them to prostitute love, are repugnant thereto, and that repug- 
 nance enervates ; nevertheless this is not from any lust of violation. 
 
 ON THE LUST OF SEDUCING INNOCENGIES, 
 
 513. The lust of seducing innocencies is neither the lust of 
 defloration, nor the lust of violation, but is peculiar and singular 
 by itself; it prevails more especially with the deceitful. The 
 women, who appear to them as innocencies, are such as regard the 
 evil of adultery as an enormous sin, and who therefore highlv 
 prize chastity, and at the same time piety : these women are 
 the objects which set them on fire. In Koman Catholic countries 
 there are maidens devoted to the monastic life ; and because they 
 believe these maidens to be pious innocencies above the rest ot' 
 tlieir sex, they view them as the dainties and delicacies of their 
 lust. With a view of seducing either the latter or the former, 
 because they are deceitful, they first devise arts, and next, when 
 lliey have well digested them, without receiving any check from 
 shame, they practise them as from nature. These arts are prin- 
 cipally pretences of innocence, love, chastity, and piety ; by these 
 and other cunning stratagems, they enter into the interior friend- 
 ship of such women, and thence into their love, which they change 
 
 403 
 
513, 514 ADTJLTEKOtTS LOVE 
 
 from spiritnal intc natural bj various persuasions and at the same 
 time by insinuations, and afterwards into corporeal-carnal by 
 irritations, and then they take possession of them at pleasure ; 
 and when they have attained this end, they rejoice in heart, and 
 make a mock of those whom they have violated. 
 
 514. The lot of these seducers after death is sad, since such 
 seduction is not only impiety, but also malignity. After they 
 have passed through their tirst period in the spiritual world, 
 which is in externals, wherein they excel many others in the 
 elegance of their manners and the courteousness of their speech, 
 they are reduced to another period of their life, which is in in- 
 ternals, wherein their lust is set at liberty, and commences its 
 sport; and then they are first conveyed to women who had made 
 vows of chastity, and with these they are examined as to the qua- 
 lity of their malignant concupiscence, to the intent that they may 
 not be judged except on conviction : when they are made sensible 
 of the chastity of those women, their deceit begins to act, and to 
 attempt its crafty arts ; but as this is to no purpose, they depayt 
 from them. They are afterwards introduced to women of genuine 
 innocence } and when they attempt to deceive these in like man- 
 ner, by virtue of a power given to those women, they are heavily 
 fined ; for they occasion in their hands and feet a grievous numb- 
 ness; likewise in their necks, and at length make them feel as it 
 were a swoon ; and when they have inflicted thispuiiishment,they 
 run away and escape from the sufferers* After this there is a way 
 opened to them to a certain company of courtezans, who have 
 been versed in the art of cunningly feigning innocence ; and these 
 first expose them to laughter among themselves, and at length 
 after various engagements sufler themselves to be violated. After 
 some such scenes, a third period takes place, which is that of 
 judgement; and in this case, being convicted, they sink down, and 
 are gathered to their like in the hell which is in the northern 
 quarter, and there they appear at a distance like weasels^ but if 
 they have allured by deceit, they are conveyed down from this 
 hell to that of the deceitful, which is in the western quarter at a 
 depth to the back; in this hell they appear at a distance like 
 serpents of various kinds ; and the most deceitful like vipers : but 
 in the hell into which I was permitted to look, they appeared to 
 me as if they were ghastly pale, with faces of chalk ; and as they 
 are mere concupiscences, they do not like to speak: and if they 
 do speak, they only mutter and stammer various things, which 
 are understood by none but their companions who are near them ; 
 but presently, as they sit or stand, they make themselves unseen, 
 and fly about in the cavern like phantoms ; for on this occasion 
 they are in phantasy, and phantasy appears to fly : after flying 
 they rest themselves, and then, what is wonderful, one does uai 
 know another ; the cause of this is, because they are principled 
 in deceit, and deceit does not believe another, and thereby with- 
 404 
 
AND ITS SINFUL PLEASURES. 514 518 
 
 draws itself. When they ai-e made sensible of any thing pro- 
 ceeding from conjugial love, they fly away into hiding places and 
 conceal themselves. They are also void of all love of the sex, and 
 are real impotencies, and are called infernal genii. 
 
 ON THE CORRESPONDENCE OF ADULTERIES WITH THE 
 VIOLATION OF SPIRITUAL MARRIAGE. 
 
 615. I SHOULD here say something, in the way of preface, 
 concerning correspondence ; but the subject does not properly 
 belong to the present work. The nature and meaning of cor- 
 respondence may be seen in a brief summary above, n. 76, and 
 n. 342; and fully in the Apocalypse Kevealed, from beginning 
 to end, that it is between the natural sense of the Word and the 
 spiritual sense. That in the Word there is a natural and a spi- 
 ritual sense, and a correspondence between them, has been demon- 
 strated in the Doctrine of the New Jerusalem: concekning 
 THE Sacred Scripture, and especially, n. 5 — 26. 
 
 516. The spiritual marriage means the marriage of the Lord 
 and the church, spoken of above, n. 116 — 131 ; and hence also 
 the marriage of good and truth, likewise spoken of above, n. 83 
 — 102 ; and as this marriage of the Lord and the church, and 
 the consequent marriage of good and truth, is in everything of the 
 Word, it is the violation of this which is here meant by tiie vio- 
 lation of the spiritual marriage ; for the church is from the Word, 
 and the Word is the Lord ; the Lord is the Word, because he 
 is divine good and divine truth therein. That the Word is that 
 marriage, may be seen fully confirmed in the Doctrine of the 
 Hew Jerusalem concerning the Sacred Scripture, n. 80 — 90. 
 
 517. Since therefore the violation of the spiritual marriage is 
 the violation of the Word, it is evident that this violation is the 
 adulteration of good and the falsification of truth, for the spiritual 
 marriage is the marriage of good and truth ; whence it follows, 
 that when the good of the Word is adulterated, and its truth 
 falsified, the above marriage is violated. How this violation is 
 effected, and by whom, is in some measure evident from what 
 follows. 
 
 518. Above, in treating of the marriage of the Lord and the 
 church, n. 116, and the following numbers, and in treating of the 
 marriage of good and truth, n. 83, and the following numbers, it 
 was shewn, that that marriage corresponds to marriages in the 
 world; hence it follows, that the violation of that marriage cor- 
 responds to whoredoms and adulteries. That this is tlie case, is 
 very manifest from the Word itself, in that whoredoms and adul- 
 teries there signify the falsifications of truth and the adulteration.- 
 
 ■iOo 
 
518 521 ADULTEROUS LOTE 
 
 of good, as may be plainly seen from numerous passages adduced 
 out of the Word in the Apocalypse Kevealed, n. 134. 
 
 519. The Word is violated by those in the Christian church 
 who adulterate its goods and truths ; and those d-o this who sepa- 
 rate truth from good and good from truth ; also, who assume 
 and confirm appearances of truth and fallacies for genuine truths ; 
 and likewise, who know truths of doctrine derived from the Word, 
 and live evil lives ; not to mention other like cases. These vio- 
 lations of the Word and the church correspond to the prohibited 
 degrees, mentioned in Levit., chap, xviii. 
 
 520. As the natural principle and the spiritual appertaining 
 to every man {homo), cohere as soul and body, (for a man with- 
 out the spiritual principle which flows into and vivifies his natural 
 principle, is not a man), it hence follows, that whoever is in spi- 
 ritual marriage is also in happy natural marriage ; and on the 
 contrary, that whoever is in spiritual adultery is also in natural 
 adultery, and whoever is in natural adultery is also in spiritual 
 adultery. !Now since all who are in hell are in the nuptial con- 
 nection of evil and the false, and this is essential spiritual adul- 
 tery ; and all who are in heaven are in the marriage of good and 
 truth, and this is esential marriage ; therefore hell in the total i« 
 called adultery, and heaven in the total is called marriage. 
 
 * -Sf * * * 4f ^ 
 
 521. To the above shall be added this memorable relation. 
 My sight being opened, I saw a shady forest, and therein a crowd 
 of satyrs : the satyrs as to their breasts were rough and hairy, and 
 as to their feet some w^ere like calves, some like panthers, and some 
 like wolves, and they had beasts' claws instead of toes. These 
 were running to and fro like wild beasts, crying out, " Where are 
 the women f' and instantly I saw some harlots who were ex- 
 pecting them, and who in various ways were monstrous. The 
 satyrs ran towards them, and laid hold of them, dragging them 
 into a cavern, which was in the midst of the forest deep beneath 
 the earth ; and upon the ground round about the cavern lay a 
 great serpent in spiral foldings, breathing poison into the cavern: in 
 the branches of the forest above the serpent dismal birds of night 
 croaked and screeched. But the satyrs and harlots did not see 
 these things, because they were the correspondences of their lasci- 
 viousnesses, and therefore their usual appearances at a distance. 
 Afterwards they came out of the cavern, and entered a certain 
 low cottage, which was a brothel ; and then being separated from 
 the harlots they talked together, and I listened ; for conversation 
 ill the spiritual world may be heard by a distant person as if he 
 was present, the extent of space in that world being only an ap- 
 pearance. They talked about marriages, nature, and religion. 
 Those who as to the feet appeared like calves, spoke concerning 
 MARRIAGES, aiid said, "What are marriages but licit adulteries'!^ 
 and what is sweeter than adulterous hypocrisies, and the making 
 
AND ITS SINFUL PLEASURES 521 
 
 fools of husbands ?" At this the rest «lapped their hands with a 
 loud laugh. The satyrs who as to the feet appeared as panthers, 
 spoke concerning nature, and said, "What is tliere but nature? 
 What distinction is there betwen a man and a beast, except that 
 a man can speak articulately and a beast sonorously ? Does not 
 each derive life from heat, and understanding from light, by the 
 operation of nature 2" Hereupon the rest exclaimed, '^ Admirable 1 
 you speak from judgement." Those who as to the feet appeared 
 like wolves, spoke concerning religion, saying, "What is God 
 or a divine principle, but the inmost principles of nature in action? 
 What is religion but a device to catch and bind the vulgar?" 
 Hereupon the rest vociferated, " Bravo !" After a few mirmtes 
 they rushed forth, and in so doing they saw me at a distance look- 
 ing attentively at them. Being provoked at this, they ran out 
 from the forest, and with a threatening countenance directed their 
 course hastily towards me, and said, "What are you doing ho/e, 
 listening to our whispers ?" I replied, " Why should I not ? 
 what is to hinder me? you were only talking together:" and I 
 related what I had heard from them. Hereupon their minds 
 (aninii) were appeased, which was through fear lest tiieir senti- 
 ments should be divulged; and then they began to speak modestly 
 and to act bashfully ; from which circumstance I knew that they 
 were not of mean descent but of honorable birth ; and then I told 
 them, how I saw them in the forest as satyrs, twenty as calf- 
 satyrs, six as panther-satyrs, and four as wolf satyrs ; they were 
 thirty in number. They were surprised at this, because they saw 
 themselves there as men, and nothing else, in like manner as they 
 saw themselves here with me. 1 then taught them, that the rea- 
 son of their so appearing was from their adulterous lust, and that 
 this satyr-like form was a form of dissolute adultery, and not a 
 form of a person. This happened, I said, because every evil con- 
 cupiscence presents a likeness of itself in some form, which is not 
 perceived by those who are in the concupiscence, but by those 
 who are at a distance: I also said, " To convince you of it, send 
 some from among you into that forest, and do you remain here, 
 and look at them." They did so, and sent away two; and view- 
 ing them from near the above brothel-cottage, they baw them al- 
 together as satyrs; and when they returned, they saluted those 
 satyrs, and said, " Oh what ridiculous figures I" While they were 
 laughing, I jested a good deal with them, and told them that I 
 had also seen adulterers as hogs ; and then I recollected thu fable 
 of Ulysses and the Circe, how she sprinkled the companions and 
 servants of Ulysses with poisonous herbs, and touched them with 
 a magic wand, and turned them into hogs, — perhaps into adul- 
 terers, because she could not by any art turn any one into a hog. 
 After they had made themselves exceedingly merry on this and 
 other like subjects, lacked them whether tliey then knew to what 
 kingdoms in Uie world they had belonged 'i They saitl, they had 
 
 407 
 
520, 522 ADULTER0TJ8 LOVE 
 
 belonged to various kingdoms, and tbej named lialj, Poland, 
 Germany, England, Sweden ; and I enquired, whether they had 
 seen any one from Holland of their party ? And they said, IS'ot 
 one. After this I gave the conversation a serious turn, and asked 
 them, w^iether they had ever thought that adultery is sin ? They 
 replied, " What is sin ? we do not know what it means." I then 
 inquired, whether they ever remembered that adultery was con- 
 trary to the sixth* commandment of the Decalogue. They re- 
 plied, "What is the Decalogue? Is not it the catechism ? What 
 have we men to do with that childish pamphlet ? I asked them, 
 whether they had ever thought at all about hell. They replied, 
 ''Who ever came up thence to give ua information?" I 
 asked, whether they had ever thought at all in the world about a 
 life after death. They said, "Just as much as about the future 
 life of beasts, and at times as about phantoms, which exhale from 
 dead bodies and float about." I further asked them, whether 
 they had heard any thing from the priests on any of these sub- 
 jects. They replied, that they had attended only to the sound of 
 their voices, and not to the matter : and what is it ? Being 
 astonished at these answers, I said to them, "Turn your faces, 
 and direct your eyes to the midst of the forest, where the cavern 
 is in which you have been :" and they turned themselves, and saw 
 that great serpent around the cavern in spiral foldings, breathing 
 poison, and also the doleful birds in the branches over the ser- 
 pents. I then asked them, " What do you see ?" But being muck 
 terrilied, they did not answer: and I said, "Do you see the 
 dreadful sight ? Know then that this is a representative of adul- 
 tery in the baseness of its lust." Suddenly at that instant au 
 angel presented himself, who was a priest, and opened the hell in 
 the western quarter into which such spirits are at length col- 
 lected ; and he said, "Look thither:" and they saw that firy 
 lake, and knew there some of their friends in the world, who in- 
 vited them to themselves. Having seen and heard these things, 
 they turned themselves away,* and rushed out of my sight, and 
 retired from the forest ; but I observed their steps, that they 
 only pretended to retire, and that by winding ways they returned 
 into the forest. 
 
 622. After this I returned home, and the next day, from a 
 recollection of these sad scenes, I looked to the same forest, and 
 saw that it had disappeared, and in its place there was a sandy 
 plain, and in the midst thereof a lake, in which were some red 
 serpents. But some weeks after when I was looking thither 
 again, I saw on its right side some fallow land, and upon it some 
 husbandmen : and again, after some weeks I saw springing out 
 of that fallow land some tilled land surrounded with shrubs : 
 and I then heard a voice from heaven, " Enter into your cham- 
 
 ♦ According «o the division of the commandments adopted by the Church jf England, it i-j tlie 
 seventh that is here referred to. 
 
AND ITS SINFUL PLEASURES. 522, 523 
 
 ber, and shut the door, and apply to the work begun on the 
 Apocalypse, and finish it within two years." 
 
 ON THE IMPUTATION OF EACH LOVE, ADULTEROUS AND 
 CONJUGIAL. 
 
 523. THE Lord saith. Judge not, that ye be not con- 
 demned, Matt. vii. 1 ; which cannot in any wise mean judgement 
 respecting any one's moral and civil life in the world, but re- 
 specting his spiritual and celestial life. Who does not see, that 
 unless a man was allowed to judge respecting the moral life of 
 those who live with him in the world, society would perish ? 
 What would society be if there were no public judicature, and if 
 every one did not exercise his judgement respecting another ? 
 But to judge what is the quality of the interior mind, or soul, 
 thus what is the quality of any one's spiritual stat^, and thence 
 what his lot is after death, is not allowed ; for that is known only 
 to the Lord : neither does the Lord reveal this till after the per- 
 son's decease, to the intent that every one may act freely in 
 whatever he does, and thereby that good or evil may be from him, 
 and thus be in him, and that thence he may live to himself and 
 live his own to eternity. The reason why the interiors of the 
 mind, which are kept hid in the world, are revealed after death 
 is, because this is of importance and advantage to the societies 
 into which the man then comes ; for in them all are spiritual. 
 That those interiors are then revealed, is plain from these words 
 of the Lord : There is nothing concealed^ which shall not he re- 
 vealed^ or hidden, which shall not he known : therefore whatsoever 
 things ye have said in dai^kness, shall he heard in light y and that 
 which ye have spoken into the ear in closets shall he preached on 
 the house-tops^ Luke xii. 2, 3. A common judgement, as this 
 for instance, — " If you are such in internals as you appear to be 
 in externals, you will be saved or cotidemned," is allowed ; but a 
 particular judgement, as this, for instance, — " You are such in in- 
 ternals, therefore you will be saved or condemned," is not allowed. 
 Judgement concerning the spiritual life of a man, or the internal 
 life of the soul, is meant by tlie imputation which is here treated 
 ot. Can any human being know and decide who is in heart an 
 adulterer, and who a conjugial partner? And yet the thoughts 
 of the heart, which are the purposes of the will, judge every one. 
 But we will explain this subject in the following order: 1. The 
 evil in which every one is principledyis imputed tohim after death; 
 and so also the good. II. The transference of the good of one 
 person into another is impossihle. III. Imputation, if hy it is 
 meant such transference, is a frivolous term. lY. Evil is im- 
 yuted to every one according to the quality of his will and his 
 understanding: in like manner good. Y. Thus adulterous love is 
 
 409 
 
523, 524: ADrLTEROUS LOVE 
 
 imputed to every one. YI. In Wke manner conjugial love, "We 
 proceed to the explanation of each article. 
 
 524. I. The evil in which every one is principled, is 
 
 IMPUTED TO HIM AFTER DEATH; AND SO ALSO THE GOOD. To 
 
 make this proposition in some degree evident, it shall be con- 
 sidered according to the following arrangement ; 1. That every 
 one has a life peculiar to himself. 2. That every one's life re- 
 mains with him after death. 3. That to an evil person is then 
 imputed the evil of his life, and to a good person the good of his 
 life. As to the first point, — that every one has a life peculiar to 
 himself, thus distinct from that of another, it is well known ; for 
 there is a perpetual variety, and there is not any thing the same 
 as another, consequently everyone has his own peculiar principle. 
 This is evident from men's faces, the faces of no two persons 
 being absolutely alike, nor can there be two alike to eternity : the 
 reason of this is*, because there are no two minds {anirni) alike, 
 and faces ai*e derived from minds ; for the face, as it is said, is a 
 type of the mind, and the mind derives its origin and form from 
 the life. Unless a man {homo) had a life peculiar to himself, as 
 he has a mind and a face peculiar to himself, he would not have 
 any life after death, separate from that of another ; yea, neither 
 would there be a heaven, for heaven consists of perpetual varieties ; 
 its form is derived solely from the varieties of souls and minds 
 arranged into such an order as to make a one ; and they make a 
 one from the One, whose life is in every thing therein as 
 the soul is in a man : unless this was the case, heaven would be 
 dispersed, because form would be dissolved. The One from 
 whom all things have life, and from whom form coheres, is the 
 Lord. In general every form consists of various things, and is 
 such as is their harmonic co-ordination and arrangement to a one : 
 such is the human form ; and hence it is that a man, consisting 
 of so many members, viscera, and organs, is not sensible of any 
 thing in himself and from himself but as of a one. As to the 
 SECOND point, — that every one's life remains with him after death, 
 it is known in the church from these passages of the Word : The 
 Son of Man will come and will then render to every one accord- 
 ing to his deeds^ Matt. xvi. 27. / saw the hooks open / and all 
 were judged according to their works, Rev. xx. 12. In the day of 
 judgement 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 the 
 works, and they are according to the life. As I have been per- 
 mitted for several years to be associated with angels, and to 
 converse with the deceased, I can testify for certain, that every 
 one is then examined as to the quality of the life which he has 
 led, and that the life which he has contracted in the world abides 
 with him to eternity. I have conversed with those who lived 
 ages ago, whose life I have been acquainted with from history, 
 410 
 
AND ITS SINFUL PLEASURES. 524:, 625 
 
 and I have known it to be like the description given of it; and I 
 have heard from the angels, that no one's life after death can be 
 changed, because it is organized according to his love and conse- 
 quent works ; and that if it were changed the organization would 
 be rent asunder, which cannot be done in any case; also that a 
 change of organization can only be effected in the material body, 
 and is utterly impossible in the spiritual body, after the former 
 has been laid aside. In regard to the third point — that to an 
 evil person is then imputed the evil of his life, and to a good per- 
 son the good of his life, it is to be observed, that the imputation 
 of evil is not accusation, inculpation, and judication, as in the 
 world, but evil itself produces this effect ; for the evil freely 
 separate themselves from the good, since they cannot remain to- 
 gether. The delights of the love of evil are different from those 
 of the love of good ; and delights exhale from every one, as odors 
 do from every vegetable in the world ; for they are not absorbed 
 and concealed by the material body as heretofore, but flow freely 
 from their loves into the spiritual aura j and as evil is there made 
 sensible as in its odor, it is in this which accuses, Axes blame, and 
 judges, — not before any judge, but before every one who is prin- 
 cipled in good ; and this is what is meant by imputation. More- 
 over, an evil person chooses companions with whom he may live 
 in his delights ; and because he is averse from the delight of good, 
 he spontaneously betakes himself to his own in hell. The impu- 
 tation of good is effected in like manner, and takes place with 
 those who in the world have acknowledged that all good in them 
 is from the Lord, and nothing from themselves. These, after 
 they have been prepared, are let into the interior delights of good, 
 and then there is opened to them a way into heaven, to the 
 society where its homogeneous delights are : this is effected by 
 the Lord. 
 
 525. II. The transference of the good of one person 
 TO another is impossible. The evidence of this proposition 
 may also be seen from the following points : 1. That every man 
 is born in evil. 2. That he is led into good by regeneration from 
 the Lord. 3. That this is effected by a life according to his 
 precepts. 4. Wherefore good, when it is thus implanted, cannot 
 be transferred. The first point, — that every man is born in 
 evil, is well known in the church. It is generally said that this 
 evil is derived hereditarily from Adam ; but it is from a man's 
 parents. Every one derives from his parents his peculiar temper, 
 which is his inclination. That this is the case, is evinced both 
 by reason and experience ; for the likenesses of parents as to face, 
 genius, and manners, appear extant in their immediate offspring 
 and in their posterity ; hence families are known by many, and 
 a judgement is also formed concerning their minds {animi) / 
 wherefore the evils which parents themselves have contracted, and 
 which they have transmitted to their off'spring, are the evils 
 
 411 
 
625, 526 ADULTEROUS LOVE 
 
 in which men are born. The reason why it is believed that the 
 guilt of Adam is inscribed on all the human race, is, because few 
 reflect upon any evil with themselves, and thence know it ; 
 wherefore they suppose that it is so deeply hid as to appear only 
 in the sight of God. In regard to the second point, — that a man 
 is led into good by regeneration from the Lord, it is to be ob- 
 served that there is such a thing as regeneration, and that unless 
 a person be regenerated, he cannot enter into heaven, as appears 
 clearly from the Lord's words in John iii. 3, 5. The regene- 
 ration consists in purification from evils, and thereby renovation 
 of life, cannot be unknown in the Christian world ; for reason also 
 sees this when it acknowledges that every one is born in evil, and 
 that evil cannot be washed and wiped away like filth by soap and 
 water, but by repentance. As to the third point, — that a man 
 is led into good by the Lord, by a life according to liis precepts, 
 it is plain from this consideration, that there are five precepts of. 
 regeneration ; see above, n. 82 ; among which are these, — that 
 evils are to be shunned, because they are of and from the devil, 
 and that goods are to be done, because they are of and from God ; 
 and that men ought to go to the Lord, in order that he may lead 
 them to do the latter. Let any one consult himself and consider, 
 whether a man derives good from any other source ; and if he 
 has not good, he has not salvation. In regard to the fourth 
 point, — that good, when it is thus implanted, cannot be trans- 
 ferred, (that is, the good of one person into another,) it is evident 
 from what has been already said ; for from that it follows, that a 
 man by regeneration is made altogether new as to his spirit, 
 which is effected by a life according to the Lord's precepts. Who 
 does not see that this renewing can only be effected from time to 
 time, in nearly the same manner as a tree successively takes root 
 and grows from a seed, and is perfected ? Those who have other 
 yerceptions of regeneration, do not know any thing about the 
 state of man, or about evil and good, which two are altogether 
 opposite, and that good can only be implanted so far as evil is 
 removed ; nor do they know, that so long as any one is in evil, 
 he is averse from the good which in itself is good ; wherefore if 
 the good of one should be transferred into any one who is in evil, 
 it would be as if a lamb should be cast before a wolf, or as if a 
 pearl should be tied to a swine's snout : from which considera- 
 tions it is evident, that any such transfer is impossible. 
 
 626. in. Imputation, if by it is meant such trans- 
 ference, IS A FRIVOLOUS TERM. That the evil in which every one 
 is principled, is imputed to him after death, and so also the good, 
 w^as proved above, n. 524; hence it is evident what is meant by 
 imputation : but if by imputation is meant the tranference of 
 good into any one that is in evil, it is a frivolous term, because 
 any such transference is impossible, as was also proved above, n. 
 525. In the world, merits may as it were be transferred by men ; 
 412 
 
AND ITS SINFUL PLEASURES. 526, 527 
 
 that is, good may be done to children for the sake of their parents, 
 or to the friends of any client out of favor ; but the good of 
 merit cannot be inscribed on their souls, but only be externally 
 adjoined. The like is not possible with men as to their spiritual 
 life : this, as was shewn above, must be implanted ; and if it is 
 not implanted by a life according to the Lord's precepts, as above- 
 mentioned, a man remains in the evil in which he was born. 
 Before such implantation, it is impossible for any good to reach 
 him, or if it reaches him, it is instantly struck back and rebounds 
 like an elastic ball falling upon a rock, or it is absorbed like a 
 diamond thrown into a bog. A man not reformed as to the 
 spirit, is like a panther or an owl, and may be compared to a 
 bramble and a nettle ; but a man regenerated is like a sheep or 
 a dove, and may be compared to an olive and a vine. Consider, 
 I pray, if you are so disposed, how can a man-panther be changed 
 into a man-sheep, or an owl into a dove, or a bramble into an 
 olive, or a nettle into a vine, by any imputation, if by it is meant 
 transference? In order that such a change may be effected is it ncft 
 necessary that the ferine principle of the panther and the owl, or 
 the noxious principle of the bramble and the nettle, be lirst takin 
 away, and thereby the truly human and innocent principle be 
 implanted ? How this is efi'ected, the Lord also teaches in John, 
 chap. XV. 1 — 7. 
 
 527. TV. Evil or good is imputed to evert one accord- 
 ing TO the quality of his will and his understaning. It 
 is well known that there are two principles which make a man's 
 life, the will and the understanding ; and that all things which a 
 man does, are done from his will and his understanding ; and 
 that without these acting principles he would have neither action 
 nor speech other than as a machine; hence it is evident, that 
 such as are a man's will and understanding, such is the man; and 
 further, that a man's action in itself is such as is the aflection of 
 his will which produces it, and that a man's conversation in itself 
 is such as is the thought of his understanding which produces it: 
 wherefore several men may act and speak alike, and yet they act 
 and speak differently : one from a depraved will and thought, the 
 other from an upright will and thought. From these considera- 
 tions it is evident that by the deeds or works according to which 
 every one will be judged, are meant the will and the understand- 
 ing ; consequently that evil works means the works of an evil will, 
 whatever has been their appearance in externals, and that good 
 works mean the works of a good will, although in externals they 
 Lave appeared like the works done by an evil man. All things 
 which are done from a man's interior will, are done from purpose, 
 since that will proposes to itself what it acts by its intention ; and 
 all things which are done from the understanding, are done from 
 conlirmation, since the understanding confirms. From these con- 
 eiderations it may appear, that evil or good is imputed to everj 
 
 413 
 
527 529 ADULTEROUS LOTE 
 
 one according to the quality of his will therein, and of his under- 
 standing concerning them. These observations I am allowed to 
 confirm by the following relation : In the spiritual world I have 
 met several who in the natural world had lived like others, being 
 sumptuous in their dress, giving costly entertainments, frequent- 
 ing the exhibitions of the stage, jesting loosely on love topics, 
 with other similar practices; and yet the angel's accounted those 
 things as evils of sin to some, and not to others, declaring the 
 latter guiltless, and the former guilty. Being questioned why 
 they did so, when all had done alike, they replied that tliey re- 
 gard all from their purpose, intention, or end, and distinguish 
 accordingly ; and that therefore they excuse or condemn those 
 whom the end either excuses or condemns, since an end of 
 good influences all in heaven, and an end of evil all in hell. 
 
 528. To the above I will add the following observation : it is 
 said in the church that no one can fulfil the law, and the less so, 
 because he that oflfends against one precept of the decalogue, 
 oflfends against all : but this form of speaking is not such as it 
 sounds ; for it is to be understood thus, that he who, from pur- 
 pose or confirmation, acts against one precept, acts against the 
 rest ; since to act so from purpose or confirmation is to deny that 
 it is a sin ; and he who denies that it is a sin, makes nothing of 
 acting against the rest of the precepts. Who does not know, that 
 he that is an adulterer is not on that account a murderer, a thief, 
 and a false witness, or wishes to be so ? But he that is a deter- - 
 mined and confirmed adulterer makes no account of anything 
 respecting religion, thus neither does he make any account of 
 murder, theft, and false witness ; and he abstains from these 
 evils, not because they are sins, but because he is afraid of the 
 law and of the loss of reputation. That determined and con- 
 firmed adulterers make no account of the holy things of the 
 church and religion, may be seen above, n. 490 — 493, and in the 
 two MEMORABLE RELATIONS, u. 500, 521, 522: it is a similar 
 case, if any one, from purpose or confirmation, acts against any 
 other precept of the decalogue ; he also acts against the rest be- 
 cause he does not regard anything as sin. 
 
 529. The case is similar with those who are principled in good 
 from the Lord : if these from will and understanding, or from 
 purpose and confirmation, abstain from any one evil because it is a 
 sin, they abstain from all evil, and the more so still if they ab- 
 stain from several ; for as soon as any one, from purpose or con- 
 firmation, abstains from any evil because it is a sin,he is kept by 
 the Lord in the purpose of abstaining from the rest : wherefore, 
 if unwittingly, or from any prevailing bodily concupiscence, he 
 does evil, still this is not imputed to him, because he did not pur- 
 pose it to himself, and does not confirm it vvith himself. A man 
 comes into this purpose, if once or twice in a year he examines 
 himself, and repents of the evils which he disorjvers in himself: it 
 
 4:14 
 
AKD ITS SINFUL PLEASURES. 529 — 531 
 
 IS otherwise with him who never examines himself. From these 
 considerations it evidently appears to whom sin is not imputed, 
 and to whom it is. 
 
 530. Y. Thus adulterous love is imputed to every 
 ONE ; — not according to his deeds, such as they appear externally 
 before men, nor either such as they appear before a judge, but 
 such as they appear internally before the Lord, and from him 
 before the angels, which is according to the quality of a man's 
 will and of his understanding therein. Various circumstances 
 exist in the world which mitigate and excuse crimes, also which 
 aggravate and charge them upon the perpetrator: nevertheless, 
 imputations after death take place, not according to the external 
 circumstances of the deed, but according to the internal circum- 
 stances of the mind ; and these are viewed according to the state 
 of the church with every one : as for example, a man impious in 
 will and understanding, that is, who has no fear of God or love 
 of his neighbour, and consequently no reverence for any sanctity 
 of the church, — he, after death, becomes guilty of all the crimes 
 which he did in the body ; nor is there any remembrance of his 
 good actions, since his heart, from whence as from a fountain 
 those things flowed, was averse from heaven, and turned to hell; 
 and deeds flow from the place of the habitation of every one's 
 heart. In order that this may be understood, I will mention an 
 arcanum: Heaven is distinguished into innumerable societies, 
 and so is hell, from an opposite principle; and the mind of every 
 man, according to his will and consequent understanding, actually 
 dwells in one society, and intends and thinks like those who coni-^ 
 pose the society. If the mind be in any society of heaven, it then 
 intends and thinks like those who compose that society ; if it be 
 in any society of hell, it intends and thinks like those who are in 
 the same society ; but so long as a man lives in the world, so long 
 he wanders from one society to another, according to the changes 
 of the affections of his will and of the consequent thoughcs of his 
 mind: but after death his wanderings are collected into one, and 
 a place is accordingly allotted him, m hell if he is evil, in heaven 
 if lie is good. Now since all in hell are influenced by a will of 
 evil, all there are viewed from that will ; and since all in heaven 
 are influenced by will of good, all there are viewed from that 
 will ; wherefore imputations after death take place according to 
 the quality of every one's will and understanding. The case is 
 similar with adulteries, whether they be fornications, whoredoms, 
 concubinages, or adulteries ; for those things are imputed to 
 every one, not according to the deeds themselves, but according 
 to the state of the mind in the deeds; for deeds follow the body 
 into the tomb, whereas the mind rises again. 
 
 531. YI. Thus conjugial love is imputed to evert onk 
 There are marriages in which conjugial love does not appear, and 
 yet is ^ and there are marriages in which conjugial love appears, 
 
 415 
 
531, 532 ADULTEROUS LOYE 
 
 and yet is not: tliere are several causes in both cases, which may 
 be known in part from what was related concerning love truly 
 conjugial, n. 57 — 73; concerning the cause of colds and separa- 
 tions, n. 234: — 260 ; and concerning the causes of apparent love 
 and friendship in marriages, n. 271 — 292 : but external appear- 
 ances decide nothing concerning imputation; the only thing 
 which decides is the conjugial principle, which abides in every 
 one's will, and is guarded, in whatever state of marriage a man 
 is. The conjugial principle is like a scale, in which that love is 
 weighed ; for the conjugial principle of one man w4th one wife is 
 the storehouse of human life, and the reservoir of the Christian 
 religion, as was shewn above, n. 457, 458 ; and this being the 
 case, it is possible that that love may exist with one married 
 partner, and not at the same time with the other ; and that it 
 •may lie deeper hid than that the man {homo) himself can observe 
 any thing concerning it ; and also it may be inscribed in a suc- 
 cessive progress of the life. The reason of this is, because that 
 love in its progress accompanies religion, and religion, as it is the 
 marriage of the Lord and the church, is the beginning and inocu- 
 lation of that love ; wherefore conjugial love is imputed to every 
 one after death according to his spiritual rational life ; and for 
 him to whom that love is imputed, a marriage in heaven is pro- 
 vided after his decease, whatever has been his marriage in the 
 world. From these considerations then results this short con- 
 cluding observation, that no inference is to be drawn concerning 
 any one, from appearances of marriages or of adulteries, where- 
 by to decide that he has conjugial love, or not; wherefore e/i^o^^d 
 
 not^ lest ye be condemned^ Matt. vii. 1. 
 
 * * * * •» -jf 
 
 632. To the above I will add the foUowmg memorable 
 EELATiON. I was once raised, as to my spirit, into one of the 
 societies of the angelic heaven ; and instantly some of the wise 
 men of the society came to me, and said, " What news from the 
 earth ?" I replied, " This is new ; the Lord has revealed arcana 
 which in point of excellence surpass all the arcana heretofore 
 revealed since the beginning of the church." They asked, 
 "What are they?" I said, "The following: 1. That in every 
 part of the Word there is a spiritual sense corresponding to the 
 natural sense ; and that by means of the former sense the men 
 of the church have conjunction with the Lord and consociation 
 with angels ; and that the sanctity of the Word resides therein. 
 2. That the correspondences are discovered of which the spiritual 
 sense of the Word consists." The angels asked, " Have the in- 
 habitants of the earth had no previous knowledge respecting cor- 
 respondences f I said, "None at all;" and that the doctrine 
 of correspondences had been concealed for some thousands of 
 years, ever since the time of Job ; and that with those who lived 
 at that time, and before it, the science of correspondences was 
 416 
 
AND ITS SINFUL PLEA8UKES. 532 
 
 their chief science, whence they derived wisdom, because they 
 derived knowledge respecting the spiritual things of heaven and 
 the church ; but that this science, on account of its being made 
 idolatrous, was so extirpated and destroyed by the divine provi- 
 dence of the Lord that no visible traces of it were left remaining ; 
 that nevertheless at this time it has been again discovered by the 
 Lord, in order that the men of the church may have conjunction 
 with him, and consociation with the angels ; which purposes are 
 effected by the Word, in which all things are correspondences. 
 The angels rejoiced exceedingly to hear that it has pleased the 
 Lord to reveal this great arcanum, which had lain so deeply hid 
 for some thousands of years ; and they said it was done in order 
 that the Christian church, which is founded on the Word, and is 
 now at its end, may again revive and draw breath through heaven 
 from the Lord. They inquired whether by that science it is at 
 this day discovered what are signified by baptism and the holy 
 supper, which have heretofore given birth to so many various con- 
 jectures about their true meaning. I replied, that it is. 3. I 
 said further, that a revelation has been made at this day by the 
 Lord concerning the life of man after death ? The angels said, 
 *' What concerning the life after death ? Who does not know 
 that a man lives after death? I replied, "They know it, and 
 they do not know it : they say that it is not the man that lives 
 after death, but his soul, and that this lives a spirit ; and the idea 
 they have of a spirit is as of wind or ether, and that it does not 
 live a man till after the day of the last judgement, at which time 
 the corporeal parts, which had been left in the world, will be re- 
 collected and again fitted together into a body, notwithstanding 
 their having been eaten by worms, mice, and fish ; and that 
 thus men will rise again." The angels said, " What a notion is 
 this I Who does not know that a man lives a man after death, 
 with this difference alone, that he then lives a spiritual man, and 
 that a spiritual man sees a spiritual man, as a material man sees 
 a material man, and that they know no distinction, except that 
 they are in a more perfect state?" 4. The angels inquired, 
 *' What do they know concerning our world, and concerning 
 heaven and hell?" I said, " Nothing at all ; but at this day it 
 has been revealed by the Lord, what is the nature and quality of 
 the world in which angels and spirits live, thus what is tiie quality 
 of heaven and of hell ; and further, that angels and spirits are in 
 conjunction with men ; besides many wonderful things respecting 
 them." The angels were glad to hear that it has pleased the 
 Lord to reveal such things, that men may no longer be in doubt 
 through ignorance respecting their immortality. 5. 1 further 
 said, that at this day it has been revealed from the Lord, that in 
 your world there is a sun, different from that of our world, and 
 that the sun of your world is pure love, and the sun of our world 
 is pure fire ; and that on this account, whatever proceeds J'rom 
 
 27 7 
 
532, 533 ADULTEROUS LOVE 
 
 your snn, since it is pure love, partakes of life, and whatever pro 
 ceeds from onr sun, since it is pure fire, does not partake of life ; 
 and that hence is the diiference between spiritual and natural, 
 which difference, heretofore unknown, has been also revealed : 
 hereby also is made known the source of the light which en- 
 lightens the human understanding with wisdom, and the source 
 of the heat which kindles the human will with heat. 6. It has 
 been further discovered, that there are three degrees of life, and 
 that hence there are three heavens ; and that the human mind is 
 distinguished into those degrees, and that hence man {Jw7n.o) cor- 
 responds to the three heavens. The angels said, " Did not they 
 know this heretofore?" I answered, "They were acquainted 
 with a distinction of degrees in relation to greater and less, but 
 not in relation to prior and posterior." 7. The angels inquired 
 whether any other things have been revealed ? 1 replied 
 "Several ; namely, concerning the last judgement : concerning 
 the Lord, that he is God of heaven and earth ; tliat God is one 
 both in person and essence, in whom there is a divine trinity ; and 
 that he is the Lord : also concerning the new church to be estab* 
 li^lied by him, and concerning the doctrine of that church ; con- 
 cerning the sanctity of the sacred scripture ; that the Apocalypse 
 also has been revealed, which could not be revealed even as to a 
 single verse except by the Lord ; moreover concerning the inha- 
 bitants of the planets, and the earths in the universe ; besides 
 several memorable and wonderful relations from the .spiritual 
 world, whereby several things relating to wisdom have been re- 
 vealed from heaven," 
 
 533. The angels were exceedingly rejoiced at this information ; 
 but they perceived that I was sorrowful, and asked the cause of 
 my sorrow. I said, because the above arcana, at this day revealed 
 by the Lord, although in excellence and worth exceeding all the 
 knowledges heretofore published, are yet considered on earth as 
 of no value. The angels wondered at this, and besought the 
 Lord that they might be allowed to look down into the world : 
 they did so, and lo I mere darkness was therein : and they were 
 told, that those arcana should be written on a paper, which should 
 be let down to the earth, and they would see a prodigy : and it 
 was done so ; and lo I the paper on which those arcana were 
 written, was let down from heaven, and in its progress, while it 
 was in the world of spirits, it shone as a bright star; but when 
 it descended into the natural world, the light disappeared, and it 
 was darkened in the degree to which it fell : and while it was let 
 down by the angels in*^ companies consisting of men of learning 
 and erudition, both clergy and laity, there was heard a murmur 
 from many, in which were these expressions, " What have we 
 here ? Is it any thing or nothing ? What matters it whether we 
 know these things or not? Are they not mere creatures of the 
 brain ?" And it aupeared as if some of them took tlie paper aiivi 
 418 
 
AND ITS SINFUL PLEASURES. 533 585 
 
 folded it, rolling ana unrolling it with their fingers, that thej 
 might deface the writing ; and it appeared as if some tore it in 
 pieces, and some were desirous to trample it under their feet : 
 but they were prevented by the Lord from proceeding to such 
 enormity, and charge was given to the angels to draw it back 
 and secure it : and as the angels were affected with sadness, and 
 thought with themselves how long this was to be the case, it was 
 said, For a tim^^ and times^ and half a time^ Rev. xii. 14. 
 
 534. After this I conversed with the angels, informing them 
 that somewhat further is revealed in the world by the Lord. 
 They asked, ''What?" I said, ^' Concerning love truly conjugial 
 and its heavenly delights." The angels said, "Who does not 
 know that the delights of conjugial love exceed those of all other 
 loves? and who cannot see, that into some love are collected all 
 the blessednesses, satisfactions, and delights, w^iich can possibly 
 be conferred by the Lord, and that the receptacle thereof is love 
 truly conjugial, which is capable of receiving and perceiving them 
 fully and sensibly ?" I replied, " 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 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 it is given 
 to those who are received into the Lord's new church, which is 
 meant in the Apocalypse by the l!{ew Jerusalem." To this I 
 added, " I am in doubt whether in the world at this day they are 
 willing to believe that this love in itself is a spiritual love, and 
 hence grounded in religion, because they entertain only a cor- 
 poreal idea respecting it." Then they said to me, "Write re- 
 specting it, and follow revelation ; and afterwards the book wa-it* 
 ten respecting it shall be sent down from us out of heaven, and 
 we shall see whether the things contained in it are received ; and 
 at the same time whether they are willing to acknowledge, that 
 that love is according to the state of religion with man, spiritual 
 with the spiritual, natural with the natural, and merely carnal 
 with adulterers." 
 
 535. After this I heard an outrageous murmur from below, 
 and at the same time these words, " Do miracles ; and we will 
 believe you." And 1 asked, " Are not the things above-men- 
 tioned miracles?" Answer was made, " They are not." I again 
 asked, " What miracles then do you mean ?" And it was said, 
 " Disclose and reveal things to come ; and we will have faith." 
 But I replied, " Such disclosures and revelation are not granted 
 from heaven ; since in proportion as a man knows things to come, 
 in the same proportion his reason and understanding, together 
 with his wisdom and prudence, fall into an indolence of inexer- 
 tion, grow torpid, and decay." Again I asked, "What other 
 miracles shall I do ?" And a cry was made, " Do such miracles ' 
 as Moses did in Egypt." To this I answered, " Possibly you 
 
 410 
 
535 ADITLTEROTTS LOTE 
 
 may harden yonr hearts against them as Pharaoh and the Egyp- 
 tians did." And reply was made, " We will not." But again I 
 said, " Assure me of a certainty, that you will not dance about 
 a golden calf and adore it, as the posterity of Jacob did within 
 a month after they had seen the wnole Mount Sinai on fire, and 
 heard Jehovah himself speaking out of the fire, thus after the 
 greatest of all miracles ;" (a golden calf in the spiritual sense de- 
 notes the pleasure of the flesh ;) and reply was made from below, 
 " We will not be like the posterity of Jacob." But at that in- 
 stant I heard it said to them from heaven, " If ye believe not 
 Moses and the prophets, — ^that is, the Word of the Lord, ye will 
 not believe from miracles, any more than the sons of Jacob did 
 in the wilderness, nor any more than they believed when they 
 saw with their own eyes the miraclea done by the Lord himself, 
 while he was in the world." 
 
GENERAL INDEX. 
 
 PAET THE FIKST. 
 
 PRELIMINARY RELATIONS RESPECTING THE JOYS OF HEAVEN 
 
 AND NUPTIALS THERE, n. 1—26. 
 
 ON MARRIAGES IN HEAVEN, n. 27—41. 
 
 A MAN lives a man after death, n. 28 — 31. In this case a male is a 
 male, and a female a female, u. 32, 33. Every one's peculiar love remains 
 with him after death, n. 34— 36. The love of the sex especially remains; 
 and with those who go to heaven, which is the case with all who become 
 spiritual here on earth, conjugial love remains, n. 37, 38. These things; 
 fully confirmed by ocular demonstration, n. 39. Consequently there are 
 marriages in heaven, nl 40. Spiritual nuptials are to be understood by 
 the Lord's words, " After the resurrection they are not given in marriage," 
 n. 41. 
 
 ON THE STATE OF MARRIED PARTNERS AFTER DEATH, n. 45—54. 
 
 The love of the sex remains with every man after death, according to 
 its interior quality; that is, such as it had been in his interior will and 
 thought in the world, n. 46, 47. Conjugial love in like manner remains 
 such as it has been anteriorly ; that is, such as it had been in the man's 
 interior will and thought in the world, n. 48. Married partners most 
 commonly meet after death, know each other, again associate, and for a 
 time live together : this is the case in the first stote, thus while they are 
 in externals as in the world, n, 47.* But successively, as they put oflf 
 their externals and enter into their internals, they perceive what had been 
 the quality of their love and inclination for each other, and consequently 
 whether they can live together or not, n. 48.* If they can live together, 
 they remain married partners ; but if they cannot, they separate, sometimes 
 the husband from the wife, sometimes the wife from the husband, and 
 sometimes each from the other, n. 49. In this case there is given to the 
 man a suitable wife, and to the woman a suitable husband, n. 50. Married 
 pairs enjoy similar communications with each other as in the world, but 
 more delightful and blessed, yet without prolifi cation ; in the place of 
 which they experience spiritual prolification, which is that of love and 
 wisdom, n. 51, 52. This is the case with those who go to heaven ; but it 
 is otherwise with those who go to hell, n. 53, 54. 
 
 421 
 
GENERAL INDEX. 
 
 ON LOVE TRULY CONJUGIAL, n. 57—73. 
 
 Theee exists a love truly conjugial, which at this day is so rare, that 
 it IS not known what is its quality, and scarcely that it exists, n. 58, 59. 
 This love originates in the marriage of good and truth, n. 60, 61. There 
 is a correspondence of this love with the marriage of the Lord and the 
 church, n. 62, 63. This love, from its origin and correspondence, is ce- 
 lestial, spiritual, holy, pure, and clean, above every otiier love imparted by 
 tlie Lord to the angels of heaven and the men of tlie church, n. 64. It is 
 also the foundation love of all celestial and spiritual loves, and thence of 
 all natural loves, n. 65— 67'. Into this love are collected all joys and de- 
 lights from first to last, n. 68, 69. None, however, come into this love, 
 and can remain in it, but those who approach the Lord, and love the truths 
 of the church, and practise its goods, n. 70 — 72. This love was the love of 
 loves with the ancients, who lived in the golden, silver, and copper ages, 
 n. 78. 
 
 ON THE ORIGIN OF CONJUGIAL LOVE AS GROUNDED IN THE 
 MARRIAGE OF GOOD AND TRUTH n. 83—102. 
 
 Good and truth are the universals of creation, and thence . are in all 
 created things ; but they are in created subjects according to the form of 
 each, n. 84 — 86. There is neither solitary good nor solitary truth; but 
 VI all cases they are conjoined, n. 87. There is tlie truth of good, and 
 from this the good of truth ; or truth grounded in good, and good grounded 
 in that truth ; and in those two principles is implanted from creation an 
 inclination to join themselves together into a one, n. 88, 89. In the sub- 
 jects of the animal kingdom, the truth of good, or truth grounded in good, 
 is male (or masculine) ; and tlie good of that ti^uth, or good grounded, 
 in that truth, is female (or feminine), n. 90, 91. From the influx of the 
 marriage of good and trutli from the Lord, the love of the sex and con- 
 jugial love are derived, n. 92, 93. The love of the sex belongs to the ex- 
 ternal or natural man ; and hence it is common to every animal, n. 94. 
 But conjugial love belongs to the internal or spiritual man ; and hence this 
 love is pecuUar to man, n. 95, 96. With man conjugial love is in the love 
 of the sex as a gem in its matrix, n. 97. The love of the sex with man is 
 not the origin of conjugial love, but its first rudiment; thus it is like an 
 external natural principle, in which an internal spiritual principle is im- 
 planted, n. 98. During the implantation of conjugial love, the love of the 
 sex inverts itself, and becomes- the chaste love of the sex, n. 99. The 
 male and the female were created to be the essential form of the marriage 
 of good and truth, n. 100. Married partners are that form in their inmost 
 principles, and thence in what is derived from those principles, in propor- 
 tion as the interiors of their minds are opened, n. 101, 102. 
 
 ON THE MARRIAGE OF THE LORD AND THE CHURCH, AND 
 ITS CORRESPONDENCE, n. 116—131. 
 
 The Lord in the Word is called the Bridegroom and Husband, and 
 the church the bride and wife ; and the conjunction of the Lord with the 
 church, and the reciprocal conjunction of the church with the Lord, is 
 called a marriage, n. 117. The Lord is also called a Father, and the 
 3hurch, a mother, n. 118, 119. The offspring derived from the Lord as a 
 422 
 
GENERAL INDEX. 
 
 husband and father, and from the church as a wife and mother, are ah 
 spiritual ; and in the spiritual sense of the Word are understood by sons 
 and daughters, brothers and sisters, sons-in-law and daughters-in-law, and 
 by other names of relations, n. 120. The spiritual offspring which are 
 born from the Lord's marriage with the church, are truths and goods; 
 truths, from which are derived understanding, perception, and all thought ; 
 and goods, from whicli are derived love, charity, and all affection, n. 121. 
 From the marriage of good and truth, which proceeds from the Lord in the 
 way of influx, man receives truth, and the Lord conjoins good thereto; 
 and thus the church is formed by the Lord with man, u. 122 — 124. Tlie 
 liusband does not represent the Lord, and the wife the church ; because 
 both together, the husband and the wife, constitute the church, n. 125. 
 Therefore there is not a correspondence of the husband with the Lord, and 
 of the wife with the church, in the marriages of the angels in the heavens, 
 and of men on earth, n. 126. But there is a correspondence with con- 
 jugial love, semination, prolification, the love of infants, and similar things 
 which exist in marriages and are derived from them, n. 127. Tiie Word 
 is the medium of conjunction, because it is from the Lord, and thereby is 
 the Lord, n. 128. The church is from the Lord, and exists with those 
 who come to him and live according to his precepts, n. 129, Conjugial 
 love is according to the state of the church, because it is according to the 
 state of wisdom with man, n. 130. And as the church is from the Lord, 
 conjugial love is also from him, n. 131. 
 
 ON TIIE CHASTE PRINCIPLE AND THE NON-CHASTE, n. 138—156. 
 
 The chaste principle and the non-chaste are predicated only of mar- 
 riages and of such things as relate to marriages, n. 139, 140. The chaste 
 principle is predicated only of monogamical marriages, or of the marriage 
 of one man with one wife, n. 141. The Christian conjugial principle alone 
 18 chaste, n. 142. Love truly conjugial is essential chastity, n. 143. All 
 the delights of love truly conjugial, even the ultimate, are chaste, n, 144. 
 With those who are made spiritual by the Lord, conjugial love is more and 
 more purified and rendered chaste, n. 145, 146. The chastity of mar- 
 riage exists by a total renunciation of whoredoms from a principle of re- 
 ligion, n. 147 — 149. Chastity cannot be predicated of infants, or of boys 
 and girls, or of young men and maidens before they feel in themselves a 
 love of the sex, n. 150. Cliastity cannot be predicated of eunuchs so 
 made, n. 151. Chastity cannot be predicated of those who do not believe 
 adulteries to be evils in regard to religion ; and still less of those who do 
 not believe them to be hurtful to society, n. 152. Chastity cannot be 
 predicated of those who abstain from adulteries only for various external 
 reasons, n. 153. Chastity cannot be predicated of those who believe mar- 
 riages to be unchaste, n. 154. Chastity cannot be predicated of those 
 who have renounced marriage by vows of perpetual celibacy, unless there 
 be and remain in them the love of a life truly conjugial, n. 165. A state 
 of marriage is to be preferred to a state of celibacy, n. 156. 
 
 ON THE CONJUNCTION OF SOULS AND MINDS BY MARRIAGE, WHICH 
 IS MEANT BY THE LORD'S WORDS,— THEY ARE NO LONGER TWO 
 BUT ONE FLESH, n 156»— 181. 
 
 From creation there is implanted in each sex a faculty and inclination, 
 whereby they are able and willing to be joined together as it were into a 
 one, n. 157. Conjugial love conjoins two souls, and thence two minds, 
 into a one, n. 158. The will of the wife conicMiis itself with the under- 
 
 423 
 
GENERAl INDEX. 
 
 standing of the man, and tlience the understanding of the man with the 
 will of the wife, n. 159. The inclination to unite the man to herself ia 
 constant and perpetual with the wife, but inconstant and alternate with 
 the man, n. 160. Conjunction is inspired into the man from the wife 
 according to her love, and is received by the man according to his wisdom, 
 n. 161. This conjunction is eifected successively from the first days of 
 marriage; and with those who are principled in love truly conjugial, it is 
 effected more and more thoroughly to eternity, n. 162. The conjunction 
 of the wife with the rational wisdom of the husband is effected from within, 
 but with his moral wisdom from without, n. 163 — 165. For the sake of 
 this conjunction as an end, the wife has a perception of the affections of 
 her husband, and also the utmost prudence in moderating them, n. 166. 
 Wives conceal this perception with themselves, and hide it from their hus- 
 bands for reasons of necessity, in order that conjugial love, friendship, and 
 confidence, and thereby the blessedness of dwelling together, and the hap- 
 piness of life may be secured, n. 167. This perception is the wisdom of 
 the wife, and is not communicable to the man; neither is the rational 
 wisdom of the man communicable to the wife, n. 168. The wife from a 
 principle of love is continually thinking about the man's inclination to her, 
 with the purpose of joining him to herself; it is otlierwise with the man, 
 n. 169. The wife conjoins herself to the man by applications to the de- 
 sires of his will, n, 170. The wife is conjoined to her husband by the 
 sphere of her hfe flowing from the love of him, n, 171. The wife is con- 
 joined to the husband by the appropriation of the powers of his virtue ; 
 which however is effected according to their mutual spiritual love, n. 172. 
 Thus the wife receives in herself the image of her husband, and thence per- 
 ceives, sees, and is sensible of his affections, n. 173. There are duties 
 proper to the husband, and others proper to the wife ; and the wife cannot 
 enter into the duties proper to the husband, nor the husband into the 
 duties proper to the wife, so as to perform them aright, n. 174, 175. These 
 duties also, according to mutual aid, conjoin the two into a one, and 
 at the same time constitute one house, n. 176. Married partners, accord- 
 ing to these conjunctions, become one man more and more, n. 177. Those 
 who are principled in love truly conjugial, are sensible of their being a 
 united man, as it were one flesh, n. 178. Love truly conjugial, con- 
 sidered in itself, is a union of souls, a conjunction of minds, and an 
 endeavour towards conjunction in the bosoms, and thence in the body, 
 n. 179. The states of this love are innocence, peace, tranquillity, inmost 
 friendship, full confidence, and a mutual desire of mind and heart to do 
 every good to each other ; and the states derived from these are blessed- 
 ness, satisfaction, delight, and pleasure ; and from the eternal enjoyment 
 of these is derived heavenly felicity, n. 180. These things can only exist 
 in the marriage of one man with one wife, n. 181. 
 
 ON THE CHANGE OF THE STATE OF LIFE WHICH TAKES PLACE 
 WITH MEN AND WOMEN BY MARRIAGE, n. 184—206 
 
 The state of a man's life, from infancy even to the end of his life, and 
 afterwards to eternity, is continually changing, n. 185. In like manner a 
 man's internal form, which is that of his spirit, is continually changing 
 n. 186. These changes differ in the case of men and of woinen ; since 
 men from creation are forms of knowledge, intelligence, and wisdom, and 
 women are forms of the love of those principles as existing with men, 187. 
 With men there is an elevation of the mind into superior light, and with 
 women an elevation of the ihind into superior heat ; and the woman ia 
 made sensible of the delights of her heat in the man's light, n. 188, 189. 
 With both men and women, the states of life before marriage are different 
 424 
 
GENERAL INDEX. 
 
 from what they are afterwards, n. 190. With married partners the states 
 of life after marriage are changed, and succeed each other according to the 
 conjunctions of their minds by conjugial love, n. 191. Marriage also in- 
 duces other forms in the souls and minds of married partners, n. 192. The 
 woman is actually formed into a wife, according to the description in the 
 book of creation, n. 193. This formation is effected on the part of the wife 
 by secret means : and this is meant by the woman's being created while 
 the man slept, n. 194. This formation on the part of the wife, is effected 
 by the conjunction of her own will with the internal will of the man, n. 195. 
 The end herein is, that the will of both may become one, and that thus 
 both may become one man, n. 196. This formation [on the part of the 
 wife] is effected by an appropriation of the affections of the husband, n. 197. 
 This formation [on the part of the wife] is effected by a reception of the 
 propagations of the soul of the husband, with the delight arising from her 
 desire to be the love of her husband's wisdom, n. 198. Thus a maiden is 
 formed into a wife, and a youth into a husband, n. 199. In the marriage 
 of one man with one wife, between whom there exists love truly conjugial, 
 the wife becomes more and more a wife, and the husband more and more a 
 husband, n. 200. Thus also their forms are successively perfected and en- 
 nobled from within, n. 201. Children born of parents who are principled 
 in love truly conjugial, derive from them the conjugial principle of good 
 and truth, whence they have an inclination and faculty, if sons, to perceive 
 the tilings relating to wisdom ; and if daughters, to love those things which 
 wisdom teaches, n. 202 — 205. The reason of this is, because the soul of 
 the offspring is from the father, and its clothing from the mother, n. 206. 
 
 UNIVERSALS RESPECTING MARRIAGES, n. 209—230. 
 
 Thb sense proper to conjugial love is the sense of touch, n. 210. With 
 those who are in love truly conjugial, the faculty of growing wise increases ; 
 but with those who are not, it decreases, n. 211, 212. With those who 
 are in love truly conjugial, the happiness of dwelling together increases; 
 but with those who are not, it decreases, n. 213. With those who are in 
 love truly conjugial, conjunction of minds increases, and therewith friend- 
 ship; but with those who are not, they both decrease, n. 214. Those who 
 are in love truly conjugial, continually desire to be one man ; but those 
 who are not in conjugial love, desire to be two, n. 215. Those who are in 
 love truly conjugial, in marriage have respect to what is eternal; but with 
 those who are not, the case is reversed, n. 216. Conjugial love resides 
 with chaste wives ; but still their love depends on the husbands, n. 216.* 
 Wives love the bonds of marriage, if the men do, n. 217. The intelli- 
 gence of women is in itself modest, elegant, pacific, yielding, soft, tender ; 
 but the intelligence of men is in itself grave, harsh, hard, daring, fond of 
 licentiousness, n. 218. Wives are in no excitation as men are ; but they 
 have a state of preparation for reception, n. 219. Men have abundant 
 store according to the love of propagating the truths of wisdom, and to the 
 love of doing uses, n, 220. Determination is in the good pleasure of the 
 husband, n. 221. The conjugial sphere flows from the Lord through heaven 
 into everything in the universe, even to its ultimates, n. 222. This sphere is 
 received by the female sex, and through that is transferred to the male sex, n. 
 223. Where there is love truly conjugial, this sphere is received by the wife, 
 and only through her by the husband, n. 224. Where there is love not con- 
 jugial, this sphere is received indeed by the wife, but not by the husband 
 through her, n. 225. Love truly conjugial may exist with one of the mar- 
 ried partners, and not at the same time with the other, n. 226. There are 
 various similitudes and dissimilitudes, both internal and external, with mar- 
 ried partners, n. 227. Various similitudes can be conjoined, but not with 
 
 425 
 
GENERAL INDEX. 
 
 dissimilitudes, n. 228. The Lord provides similitades for those who desire 
 love truly conjugial, and if not on earth he yet provides them in heaven, n. 
 229. A man, according to the deficiency and loss of C9njugial love, approaches 
 to tlae nature of a beast, n. 230. 
 
 ON THE CAUSES OF COLDNESS, SEPARATION, AND DIVORCE IN 
 MARRIAGES, n. 234—260. 
 
 Thkee are spiritual heat and spiritual cold ; and spiritual lieat is love, and 
 Bpiritual cold is the privation thereof, n. 235. Spiritual cold in marriages is 
 a disunion of souls and a disjunction of minds, w^hence come indifference, dis- 
 cord, contempt, disdain, and aversion ; from which, in several cases, at length 
 comes separation as to bed, chamber, and house, n. 236. There are several 
 successive causes of cold, some internal, some external, and some accidental, 
 n. 237. Internal causes of cold are from rehgion, n. 238, 289. Of internal 
 causes of cold the first is the rejection of religion by each of the parties, n. 
 240. Of internal causes of cold the second is that one of the parties has 
 religion and not the other, n. 241. Of internal causes of cold the third is, 
 that one of the parties is of one religion and the other of another, n. 242. Of 
 mternal causes of cold the fourth is, the falsity of the religion, n. 243. With 
 many, the above-mentioned are causes of internal cold, but not at the same 
 time of external, n, 244, 245. There are also several external causes of cold, 
 the first of which is dissimilitude of minds and manner, n. 246. Of external 
 rauses of cold the second is, that conjugial love is believed to be the same as 
 Mdulterous love, only that the latter is not allowed by law, but the former is, 
 n. 247. Of external causes of cold the third is, a striving for preeminence 
 between married partners, n. 248. Of external causes of cold the fourth is, 
 ft want of determination to any employment or business, whence comes wan- 
 <?iering passion, n. 249. Of external causes of cold the fifth is, inequality of 
 (external rank and condition, n. 250. There are also causes of separation, n. 
 251. The first cause of legitimate separation is a vitiated state of mind, 
 n. 252. The second cause of legitimate separation is a vitiated state of 
 body, n. 253. The third cause of legitimate separation is impotence before 
 marriage, n. 254. Adultery is the cause of divorce, n. 255. There are 
 also several accidental causes of cold; the first of which is, that enjoyment 
 i«. common (or cheap), because continually allowed, n. 256. Of accidental 
 ciuses of cold tlie second is, that living with a married partner, from a 
 covenant and contract, seems forced and not free, n. 257. Of accidental 
 causes of cold the third is, aflSrmation on the part of the wife, and her 
 talking incessantly about love, n. 258. Of accidental causes of cold the 
 fourth is, the man's continually thinking that his wife is willing, and on 
 the other hand, the wife's thinking that the man is not willing, n. 259. 
 As cold is in the mind, it is also in the body ; and according to the in- 
 crease of that cold, the externals also of the body are closed, n. 260. 
 
 ON THE CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR 
 IN IdARRIAGES, n. 271—292. 
 
 In tne natural world almost all are capable of being joined together as 
 to external, but not as to internal affections, if these disagree and are ap- 
 parent, n. 272. In the spiritual world all are conjoined according to in- 
 ternal, but not according to external affections, unless these act in unity 
 with the internal, n. 273. It is the external affections, according to which 
 matrimony is generally contracted in the world, n. 274. But in case they 
 are not influenced by internal affections which conjoin minds, the bonds of 
 matrimony are loosed in the house, n. 275. Nevertheless those bonda 
 must continue in the world till the decease of one of the parties, n. 276. 
 426 
 
GENERAL INDEX. 
 
 In cases of matrimony, in which the internal affections do not conjoin, 
 there are external attectious, which assume a semblance of the internal, and 
 tend to consociate, n. 277. Thence come apparent love, friendship, and 
 favor between married partners, n. 278. These appearances are assumed 
 conjugial semblances, and they are commendable, because useful and ne- 
 cessary, n. 279. These assumed conjugial semblances, in the case of a 
 spiritual man conjoined to a natural, are founded in justice and judgement, 
 n. 280. For various reasons, these assumed conjugial semblances with 
 natural men are founded in prudence, n. 281. They are for the sake of 
 amendment and accommodation, n. 282. They are for the sake of pre- 
 serving order in domestic affairs, and for the sake of mutual aid, n. 283. 
 They are for the sake of unanimity in the care of infants and the education 
 of children, n. 284. They are for the sake of peace in the house, n. 285. 
 They are for the sake of reputation out of the house, n. 286. They are 
 for the sake of various favors expected from the married partner, or from 
 his or her relations, and thus from the fear of losing such favors, n. 287. 
 They are for the sake of having blemishes excused, and thereby of avoiding 
 disgrace, n. 288. They are for the sake of reconciliations, n. 289. In 
 case favor does not cease with the wife, when faculty ceases with the man, 
 there may exist a friendship resembling conjugial friendship when the 
 parties grow old, n. 290. There are various species of apparent love and 
 friendship between married partners, one of whom is brought under the 
 yoke, and therefore is subject to the other, n. 291. In the world there are 
 infernal marriages between persons who interiorly are the most inveterati 
 enemies, and exteriorly are as the closest friends, n. 292. 
 
 ON BETROTHINGS AND NUPTIALS, n. 295—314. 
 
 The right of choice belongs to the man, and not to the woman, n. 296. 
 The man ought to court and intreat the woman respecting marriage with 
 him, and not the woman the man, n. 297. The woman ought to consult 
 her parents, or those who are in the place of parents, and then deliberate 
 with herself before she consents, n. 298,- 299. After a declaration of con- 
 sent, pledges are to be given, n. 300. Consent is to be secured and esta- 
 blished by solemn betrothing, n. 301. By betrothing, each party is pre- 
 pared for conjugial love, n. 302. By betrothing, the mind of the one is 
 united to the mind of the other, so as to effect a marriage of the spirit pre- 
 vious to a marriage of the body, n. 303. This is the case with those who 
 think chastely of marriages ; but it is otherwise with those who think un- 
 chastely of them, n. 304. Within the time of betrothing it is not allowable 
 to be connected corporeally, n. 305. When the time of betrothing is com- 
 pleted, the nuptials ought to take place, n. 306. Previous to the celebration 
 of the nuptials, the conjugial covenant is to be ratified in the presence of wit- 
 nesses, n. 307. Marriage is to be consecrated by a priest, n. 308. The nup- 
 tials are to be celebrated with festivity, n. 309. After tlie nuptials, th^ 
 marriage of the spirit is made also the marriage of the body, and thereby q 
 full marriage, n. 310. Such is the order of conjugial love with its modes, 
 from its first heat to its first torch, n. 311. Conjugial love preci])itated with- 
 out order and the modes thereof, burns up the marrows, and is consumed, 
 n. 312. The states of the minds of each of the parties proceeding in suc- 
 cessive order, flow into the state of marriage ; nevertheless in one manner 
 with the spiritual and in another with the natural, n. 313. There are 
 successive and simultaneous ordsr, and the latter is from the former and 
 according to it, n. 314. 
 
 ON REPEATED MARRIAGES, n. 317—355. 
 
 After the death of a married partner, again to contract wedlock, depends 
 on the preceding conjugial love, n. 318. After the death of a mai-ried part- 
 
 427 
 
GENERAL INDEX. 
 
 ner, again to contract wed?iOck, depends also on the state of marriage in which 
 the parties had lived, n. 819. With those who have not been in love truly 
 conjugial, there is no obstacle or hindrance to their again contracting wed- 
 lock, n. 320. Those who had lived together in love truly conjugial, are 
 unwilling to marry again, except for reasons separate from conjugial love, 
 n. 821. The state of a marriage of a youth with a maiden differs from that 
 of a youth with a widow, n. 322. Also the state of marriage of a widower 
 with a maiden differs from that of a widower with a widow, n. 323. The 
 varieties and diversities of these marriages, as to love and its attributes, are 
 innumerable, n. 324. The state of a widow is more grievous that that of a 
 widower n. 325. 
 
 ON POLYGAMY, n. 332—352. 
 
 LovB truly conjugial can only exis twith one wife, consequently neither 
 can friendship, confidence, ability truly conjugial, and such a conjunction 
 of minds that two may be one flesh, n. 333, 334. Thus celestial blessedness, 
 spiritual satisfactions, and natural delights, which from the beginning were 
 provided for those who are in love truly conjugial, can only exist with one 
 wife, n. 335. All those things can only exist from the Lord alone ; and they 
 do not exist with any but those who come to him alone, and live according 
 to his commandments, n. 836. Consequently love truly conjugial with its 
 felicities can only exist with those who are of the Christian church, n. 337. 
 Therefore a Christian is not allowed to marry more than one wife, n. 338. 
 If a Christian marries several wives, he commits not only natural but also 
 spiritual adultery, n. 339. The Israelitish nation was permitted to marry 
 several wives, because they had not the Christian church, and consequently 
 love truly conjugial could not exist with them, n. 340. At this day the 
 Mahometans are permitted to marry several wives, because they do not ac- 
 knowledge the Lord Jesus Christ to be one with Jehovah the Father, and 
 thereby to be the God of heaven and earth, and hence cannot receive love 
 truly conjugial, n. 341. The Mahometan heaven is out of the Christian 
 heaven, and is divided into two heavens, the inferior and the superior ; and 
 only those are elevated into their superior heaven, who renounce concubines, 
 and live with one wife, and acknowledge our Lord as equal to God the 
 Father, to whom is given dominion over heaven and earth, n. 342 — 344. 
 Polygamy is lasciviousness, n. 345. Conjugial chastity, purity, and sanctity, 
 cannot exist with polygamists, n. 346. A polygamist, so long as he remains 
 Buch, cannot become spiritual, n. 347. Polygamy is not sin with those who 
 live in it from a rehgious notion, n. 348. Polygamy is not sin with those 
 who are in ignorance respecting the Lord, n. 349, 350. Of these, although 
 polygamists, such are saved as acknowledge a God, and from a religious 
 notion hve according to the civil laws of justice, n. 351. But none either of 
 the latter or of the former can be associated with the angels in the Christian 
 heavens, n. 852. 
 
 ON JEALOUSY, n. 357—379. 
 
 Zeal considered in itself is like the ardent fire of love, n. 358. 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, n. 356 — 361. The quality 
 of a man's zeal is according to the quality of his love ; thus it differs accord- 
 ing as the love is good or evil, n. 362. The zeal of a good love and the zeal 
 of an evil love, are alike in externals, but altogether different in internals, n. 
 863, 364. The zeal of a good love in its internals contains a hidden store of 
 love and friendship : but the zeal of an evil love in its internals contains a 
 hidden store of hatred and revenge, n. 365, 366. The zeal of conjugial love 
 is called jealousy, n. 367. Jealousy is like an ardent fire against those who 
 428 
 
OaNEEAL INDEX. 
 
 infest love exercised towards a married partner, and like a terrible fear for 
 the loss of that love, n. 368. There is spiritual jealousy with monogamists, 
 and natural with polygamists, n. 369, 370. Jealousy with those married 
 partners who tenderly love each other, is a just grief grounded in sound rea- 
 son, lest conjugial love should be divided, and should thereby perish, n. 371, 
 872. Jealousy, with married partners who do not love each other, is grounded 
 in several causes ; arising in some instances from various mental weaknesses, 
 n. 373 — 375, In some instances there is not any jealousy ; and this also from 
 various causes, n. 376. There is a jealousy also in regard to concubines, but 
 not such as in regard to wives, n. 377. Jealousy likewise exists among 
 beasts and birds, n. 378. The jealousy of men and husbands is different from 
 that of women and wives, n. 879. 
 
 ON THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE 
 OF INFANTS, n. 385-4U. 
 
 Two nniversal spheres proceed from the Lord to preserve the universe in 
 its created state ; of which the one is the sphere of procreating, and the other 
 the sphere of protecting the things procreated, n. 386. These two universal 
 spheres make a one with the sphere of conjugial love and the spliere of the 
 love of infants, n. 387. These two spheres universally and singularly flow 
 into all things of heaven and all things of the world, from first to last, n. 
 388 — 390. The sphere of the love of infants is a sphere of protection and 
 support of those who cannot protect and support themselves, n. 391. This 
 sphere affects both the evil and the good, and disposes every one to love, pro- 
 tect, and support his offspring from his own love, n. 392. This sphere prin- 
 cipally affects the female sex, thus mothers ; and the male sex, or fathers, by 
 derivation from them, n. 393. This sphere is also a sphere of innocence and 
 peace [from the Lord,] n. 394. The sphere of innocence flows into infants, 
 and through them into the parents, and affects them, n. 395. It also flows into 
 the souls of the parents, and unites with the same sphere with the infants ; 
 and it is principally insinuated by means of the touch, n. 396, 397. In the 
 degree in which innocence retires from infants, affection and conjunction also 
 abate, and this successively, even to separation, n. 398. A state of rational 
 innocence and peace with parents towards infants, is grounded in the circum- 
 slance, that they know nothing and can do nothing from themselves, but from 
 ethers, especially from the father and motlier ; and this state successively 
 retires, in proportion as they know and have abihtyfrom themselves, and not 
 from others, n. 399. The sphere of the love of procreating advances in order 
 from the end through causes into effects, and makes periods ; whereby crea- 
 tion is preserved in the state foreseen and provided for, n. 400, 401. The 
 love of infants descends, and does not ascend, n. 402. Wives liave one state 
 of love before conception, and another state after, even to the birth, n. 403. 
 With parents conjugial love is conjoined with the love of infants by spiritual 
 causes, and thence by natural, n. 404. The love of infants and children is 
 different with spiritual married partners from what it is with natural, n. 405 
 — 407. With the spiritual, that love is from what is interior or prior, but 
 with the natural, from what is exterior or posterior, n. 408. In conse(iuence 
 hereof that love prevails with married partners who mutually love each other, 
 and also with those who do not at all love each other, n. 409. The love of 
 infants remains after death, especially with women, n. 410. Infants are educa- 
 ted under the Lord's auspices by such women, and grow in stature and intel- 
 ligence as in the world, n. 411, 412. It is there provided by the Lord, that 
 with those infants the innocence of infancy becomes the innocence of wis 
 dom, [and tiios they become angels] n. 413, 414. 
 
 no 
 
GENERAL INDEX. 
 
 PAKT THE SECOND. 
 
 PRELIMIK"ARY NOTE BY THE EDITOR. 
 
 ON THE OPPOSITION OP ADULTEROUS LOVE AND CONJUGIAL LOVE 
 
 n. 423—443. 
 
 It is not known what adulterous love is, unless it be known what conjugial 
 love is, n. 424. Adulterous love is opposed to conjugial love, n. 425. Adul- 
 terous love is opposed to conjugial love, as the natural man viewed in himself 
 is opposed to the spiritual man, n. 426. Adulterous love is opposed to con- 
 jugial love, as the connubial connection of what is evil and false is opposed 
 to the marriage of good and truth, n. 427, 428. Hence adulterous love is 
 opposed to conjugial love as hell is to heaven, n. 429. The impurity of hell 
 is from adulterous love, and the purity of heaven from, conjugial love. n. 
 430. In the church, the impurity and the purity are similarly circumstaticed, 
 n. 431. Adulterous love more and more makes a man (homo) not a man 
 (homo)^ and a man (vir) not a man («ir) ; and conjugial love makes a man 
 (homo) more and more a man (homo) and a man (rir), n. 432, 483. There 
 are a sphere of adulterous love and a sphere of conjugial love, n. 434. The 
 sphere of adulterous love ascends from hell, and the sphere of conjugial love 
 descends from heaven, n. 435. In each world those two spheres meet, but do 
 not unite, n. 436. Between those two spheres there is an equilibrium, and 
 man is in it, n. 437. A man can turn himself to whichever spliere he 
 pleases ; but so far as he turns himself to the one, so far he turns liimself 
 from the other, n. 438. Each sphere brings with it delights, n. 439. The 
 delights of adulterous love commence from the flesh, and are of the flesh even 
 in the spirit; but the delights of conjugial love commence in the spirit, and 
 are of the spirit even in the flesh, n. 440,*441. The dehghts of adulterous 
 love are the pleasures of insanity; but the delights of conjugial love are the 
 delights of wisdom, n. 442, 443. 
 
 ON FORNICATION, n. 444*— 4G0. 
 
 FoENiOATioN is of the love of the^ex, n. 445. The love of the sex, from 
 which fornication is derived, commeuo js when a youth begins to think and 
 act from his own understanding, and his voice to be masculine, n. 446. For- 
 nication is of the natural man, n. 447. Fornication is lust, but not the lust 
 of adultery, n. 448, 449. With some men, the love of the sex cannot Avithout 
 hurt be totally checked from going forth into fornication, n. 450. Tliereforo 
 in populous cities public stews are tolerated, n. 451. Fornication is light, so 
 far as it looks to conjugial love, and gives this love the preference, n. 452. 
 The lust of fornication is grievous, so far as it looks to adultery, n. 453. The 
 lust of fornication is more grievous as it verges to the desire of varieties and 
 of defloration, n. 454. TJie sphere of the lust of fornication, such as it is in 
 the beginning, is a middle sphere between the sphere of adulterous love and 
 the sphere of conjugial love, and makes an equilibrium, n. 455. Care is to 
 be taken, lest by immoderate and inordinate fornications conjugial love be 
 destroyed, n. 456. Inasmuch as the conjugial princiide of one man with one 
 wife is the jewel of human life, and the reservoir of the Christian religion, 
 n. 457, 458. With those, who, from various reasons, cannot as yet enter into 
 marriage, and from their passion for the sex, cannot moderate their lusts, 
 this conjugial principle may be preserv^ed, if the vague love of the sex be con- 
 fined to one mistress, n. 459. Keeping a mistress is preferable to v,i'j,ii»» 
 430 
 
GENERAL INDEX. 
 
 amours, provided only one be kept, and she be neither a maiden nor a 
 married woman, and the love of the mistress be kept sepante from coiyugial 
 love, n. 460. 
 
 ON CONCUBINAGE, n. 462—476. 
 
 Theee are two kinds of concubinage, which differ exceedingly from each 
 other, the one conjointly with a wife, the other apart from a wife, n. 463. 
 Concubinage conjointly with a wife, is altogether unlawful for Christians, 
 and detestable, n. 464. It is polygamy, Avhich has been condemned, and is 
 to be condemned by the Christian world, n. 465. It is an adulter}^ whereby 
 the conjugial principle, which is the most precious jewel of ilie Christian life, 
 is destroyed, n. 466. Concubinage apart from a wife, when it is engaged in 
 from causes legitimate, just, and truly excusatory, is not unlawful, n. 467. 
 The legitimate causes of this concubinage are the legitimate causes of divorce, 
 while the wife is nevertheless retained at home, n. 468, 469. The jnst causes 
 of this concubinage are the just causes of separation from the be<l, n. 470. 
 Of the excusatory causes of this concubinage some are real and some not, 
 n. 471. The really excusatory causes are such as are grounded in what is 
 just, n. 472, 473. The excusatory causes which are not real are sncli as are 
 not grounded in what is just, although in the api)earance of what is just, 
 n. 474. Those who, from causes legitimate, just, and really excusatory, are 
 engaged in this concubinage, may at the same time be principled in conjugial 
 love, n. 475. While this concubinage continues, actual connection with a 
 wife is not alloyvable, n. 476. 
 
 ON ADULTERIES AND THEIR GENERA AND DEGREES, n. 478—499. 
 
 Theee are three genera of adulteries, — simple, dui)licate, and triplicate, 
 n. 479. Simple adultery is that of an unmarried man with another's wife, or 
 of an unmarried woman with another's husband, n. 480, 481. Duplicate 
 adultery is that of a husband with another's wife, or of a Avife with another's 
 husband, n. 482, 483. Triplicate adultery is with relations by blood, n. 484. 
 There are four degrees of adulteries, according to which they have their pre« 
 dications, their charges of blame, and after death their imput;ition, n. 485. 
 Adulteries of the first degree are adulteries of ignorance, wiiich ai-e commit- 
 ted by those who cannot as yet, or cannot at all, consult the understanding, 
 and thence check them, n. 486. In such cases adulteries are mild, n. 487. 
 Adulteries of the second degree are adulteries of lust, which are committed 
 by those who indeed are able to consult the understanding, but from acci- 
 dental causes at the moment are not able, n. 488. Adulteries committed by 
 such persons are imputatory, according as the understanding afterwards favors 
 them or not, n. 489. Adulteries of the third degree are adulteries of the 
 reason, which are committed by those who with the understanding confirm 
 themselves in the persua'^ion that they are not evils ot sin, n, 490. The adul- 
 teries committed by such persons are grievous, and are imputed to them ac- 
 cording to confirmations, n. 491. Adulteries of the fourth degree «•ire adul- 
 teries of the will, which are connuitted by those who make them lawful and 
 pleasing, and who do not think them of importance enough to consult the 
 understanding respecting them, n. 492. The adulteries committed by these 
 persons are exceedingly grievous, and are imputed to them as evils of pur- 
 pose, and remain in them as guilt, n. 493. Adulteries of the third and 
 fourth degree are evils of sin, according to the quantity and quality of 
 anderstanding and will in them, whether they are actually committed or 
 n t, n. 494. Adulteries grounded in purpose of the will, and adulteries 
 grounded in confirmation of the understanding, render men natural, sensual, 
 and corporeal, n. 495, 496. And this to such a degree, that at length they 
 reject from themselves all things of the church and of religion, n. 497. 
 
 431 
 
GENERAL INDEX. 
 
 ITevertheless they have the powers of human rationality like other men, n. 
 498. But they use that rationality while they are in externals, but abuse it 
 while they are in externals, n. 499. 
 
 ON THE LUST OF DEFLORATION, n. 501—605. 
 
 Thb state of a virgin or undeflowered woman before and after marriage, 
 n. 502. Virginity is the crown of chastity and the certificate of conjugial 
 love, n. 503. Defloration, without a view to marriage as an end, is the vil- 
 lany of a robber, n. 504. The lot of those who have confirmed themselves in 
 the persuasion that the lust of defloration is not an evil of sin, after death is 
 
 ON THE LUST OF VARIETIES, n. 506—510. 
 
 By the lust of varieties is meant the entirely dissolute lust of adultery, 
 n. 507. That lust is love, and at the same time loathing, in regard to the 
 sex, n. 508. The lot of those [who have been addicted to that lust] after 
 death is miserable, since they have not the inmost principle of life, n. 610. 
 
 ON THE LUST OF VIOLATION, n. 511, 512. 
 
 ON THE LUST OF SEDUCING INNOCENCIES, n. 513, 514. 
 
 ON THE CORRESPONDENCE OF ADULTERIES WITH THE VIOLATION 
 OF SPIRITUAL MARRIAGE, n. 515—520. 
 
 ON THE IMPUTATION OF EACH LOVE, ADULTEROUS AND CONJUGIAL, 
 
 n. 523—531. 
 
 Thb evil in which every one is principled, is imputed to him after death ; 
 and so also the good, n. 524. The transference of the good of one person 
 into another is impossible, n. 525. Imputation, if by it is meant such trans- 
 ference, is a frivolous terra, n. 526. Evil or good is imputed to every one 
 according to the quality of his will and of his understanding, n. 527—529. 
 Thus adulterous love is imputed to every one, n. 530. Thus also conjngial 
 l<»ve is imputed to every one, n. 631, 
 
 483 
 
INDEX 
 
 TO THB 
 
 MEMORABLE RELATIONS. 
 
 CoxJiTGHAL love seen in its form with two conjugial partners, who were con- 
 veyed down from heaven in a chariot, n. 42, 43. 
 Three novitiates from the world receive information respecting marriages in 
 
 heaven, n. 44. 
 On the chaste loye of the sex, n. 55. 
 O?. the temple of wisdom, where the causes of beauty in the female zox &re 
 
 discussed by wise ones, n. 56. 
 On 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 tlie iron age, n. 78. 
 
 with those who lived after tnosp ages, n. 79, ?^. 
 
 On the glorification of the Lord by the angfeis in the heavens, on account of 
 
 his advent, and of conjugial love, which is to be restored at that 
 
 time, n. 81. 
 On the precepts of the New Church, n. 82. 
 On the origin of conjugial love, and of its virtue or potency, discussed by an 
 
 assembly of the wise from Europe, n. 103, 104. 
 On a paper let down from heaven to the earth, on which was written, The 
 
 marriage of good and truth, n. 115. 
 What the image and likeness of God is, and what the tree of life, and the 
 
 tree of the knowledge of good and evil, n. 132 — 136. 
 Two angels out of the third heaven give information respecting conjugial love 
 
 there, n. 137. 
 On the ancients in Greece, who inquired of strangers, "What news from the 
 
 earth? Also, on men found in the woods, n. 151* — 154*. 
 On the golden shower and hall, where the wives said various things respect- 
 ing conjugial love, n. 155. 
 The opinion of the ancient sophi in Greece respecting the life of men after 
 
 death, n. 182. 
 Oji the nuptial garden called Adramandoni, where there was a conversation 
 
 respecting the influx of conjugial love, n. 183. 
 A declaration by the ancient sophi in Greece respecting employments in 
 
 heaven, n. 207. 
 On the golden shower and hall, where the wives again conversed respecting 
 
 conjugial love, n. 208. 
 On the judges who were influenced by friendship, of whom it was exclaimed, 
 
 O how just 1 n. 231. 
 
 4S3 
 
IJDEX TO THE MEMORABLE KELATIONS. 
 
 On the reasoners, of whom it was exclaimed, how learned ! n. 232. 
 
 On the confirmators, of whom it was exclaimed, O how wise ! n. 233. 
 
 On those who are in the love of ruling from the love of self, n. 261 — 266. 
 
 On those who are in the love of possessing all things of the world, n. 267, 
 268. 
 
 On Lucifer, n. 269. 
 
 On conjugial cold, n. 270. 
 
 On the seven wives sitting on a bed of roses, who said various things respect- 
 ing conjugial love, n. 293. 
 
 Observations by the same wives on the prudence of women, n. 294. 
 
 A discussion what the soul is, and what is its quahty, n. 315. 
 
 On the garden, where there was a conversation respecting the divine provi- 
 dence in regard to marriages, n. 316, 
 
 On the distinction between what is spiritual and what is natural, n. 326 — 329. 
 
 Discussions, whether a woman who loves herself for her beauty, loves her 
 husband ; and whether a man who loves himself for his intelligence, 
 loves his wife, n. 330, 331. 
 
 On self-prudence, n. 353. 
 
 On the perpetual faculty of loving a wife in heaven, n. 355, 356. 
 
 A discussion, whether nature is of life, or hfe of nature ; also respecting the 
 centre and expanse of life and nature, n. 380. 
 
 Orators delivering their sentiments on the origin of beauty in the female 
 sex, n. 381—384. 
 
 That all things which exist and take place in the natural world, are from 
 the Lord through the spiritual world, n. 415 — 422. 
 
 On the angels who were ignorant of the nature and meaning of adultery, u. 
 444. 
 
 On delight, which is the universal of heaven and hell, n. 461. 
 
 On an adulterer who was taken up into heaven, and there saw things inverted 
 n. 477. ^ 
 
 On three priests who were accused by adulterers, n. 500. 
 
 That determined and confirmed adulterers do not acknowledge anything of 
 heaven and the church, n. 521, 522. 
 
 On the new things revealed by the Lord, n. 582. 
 
 4M 
 
INDEX 
 
 TO 
 
 CONJUGIAL LOVE. 
 
 Th« Numbers refer to the Paragraphs^ and not to the Pages. 
 
 Abomfnation of Desoi-ation, Matt. xxiv. 
 15, signifies the falsification and depriva- 
 tion of all truth, 80. 
 
 Absence in the spiritual world, its cause, 
 171. 
 
 Action. — In all conjunction by love there 
 must be action, reception, and reaction, 
 298. From the will, which in itself is spir- 
 itual, actions flow, 220. 
 
 AcTivrxr is one of the moral virtues 
 which respect life, and enter into it, 164. 
 The activity of love makes a sense of de- 
 light, 461. The influx of love and wisdom 
 from the Lord is the essential activity from 
 which comes all delight, 461. From con- 
 jugial love, as from a fountain, issue the 
 activities and alacrities of life, 249. 
 
 Actors. — In heaven, out of the cities, are 
 exhibited stage entertainments, wherein 
 the actors represent the various virtues and 
 graces of moral life, 17, 79. 
 
 Actually, 66, 98, 178, &c. 
 
 Obs. — This expression is used to dis- 
 tinguish Actaaliter from Realiter^ of 
 which the author also makes use ; thus 
 between actually dknd realty, there is the 
 same distinction as between actual, 
 taken in a philosophical sense, and 
 real. 
 
 AcuTioN, — The spiritual purification of 
 conjugial love may be compared with the 
 purification of natural spirits effected by 
 chemists, and called acution, 145. 
 
 Adam. — In what his sin consisted, 444. 
 Error of those who believe that Adam was 
 wise and did good from himself, and that 
 this was his state of integrity, 135. The 
 evil in which each man is born, is not de- 
 rived hereditarily from Adam, but from 
 his parents, 625. If it is believed that the 
 guilt of Adam is inscribed on all the human 
 race, it is because few reflect on any evil 
 in themselves, and thence know it, 525. 
 Adam and man are one expression in the 
 Hebrew tongue, 156*. 
 
 Adjunction. — The union of the soul and 
 mind of one married partner to those of 
 the other, is an actual adjunction, and can- 
 not possibly be dissolved, 821. This ad- 
 iunction is close and near according to the 
 'ove, and approaching to contact with those 
 #ho are prmcipled in love truly conjugial, 
 
 435 
 
 158. It may be called spiritual cohabita- 
 tion, which takes place with married part- 
 ners who love each other tenderly, how- 
 ever remote their bodies may be from each 
 other, 158. 
 
 Admnistrations in the spiritual world, 
 207. The discharge of them is attended 
 with delight, 207. 
 
 Administrators. — In the spiritual world 
 there are administrators, 207. 
 
 Adorations. — Why the ancients in their 
 adorations turned their faces to the rising 
 sun, 842. 
 
 Adramandoniis the name of a garden in 
 the spiritual world ; this word signifies the 
 delight of conjugial love, 183. 
 
 Addltereks. — As soon as a nir.n actually 
 becomes an adulterer, heaven is closed to 
 him, 500. Adulterers become more and 
 more not men, 432. There are four kinds 
 of adulterers: — 1st, Adulterers from a 
 purposed principle are those who are so 
 from the lust of the will; 2d, adulterers 
 from a confirmed principle are those who 
 are so from the persuasion of the under- 
 standing; 3d, adulterers from a deliberate 
 f>rinciple are those who are so from the al- 
 urements of the senses; 4th, adulterer» 
 from a non-deliberate principle are those 
 who are not in the faculty or not in the 
 liberty of consulting the understanding, 
 432. Those of the two former kinds be- 
 come more and more not men, but the two 
 latter kinds become men as they recede 
 from those errors, 432. Reasonings of 
 adulterers, 500. Every unclean principle 
 of hell is from adulterers, 600, 477. Who- 
 ever is in spiritual adultery is also in natu- 
 ral adultery, 520. 
 
 Adulterers from a deliberate principle 
 and from a non- deliberate principle, 432. 
 
 Adultery, by, is meant scortation oppo- 
 site to marriage, 480. The horrible nature 
 of adultery, 483. Spiritual adultery is the 
 connection of evil and the false, 520. Adul- 
 teries are the complex of all evils, 856. 
 Why hell in the total is called adultery, 
 520. There are three genera of adulteries, 
 simple, duplicate, and triplicate, 478, 484. 
 There are four degrees of adulteries, accord- 
 ing to which the^ have their predications, 
 their charges of blame, and after death. 
 
CONJDGIAL LOVK. 
 
 their impntations, 485-499":— 1st, Adul- 
 teries of ignorance, &c., 486, 487 ; 2d, adul- 
 teries of lust, 488, 489; 3d, adulteries of 
 the reason or understanding, <fec., 490, 491 ; 
 4th, adulteries of the will, 492, 493. The 
 distinction between adulteries of the wirfl 
 Hud those of the nnderstanding', 490. The 
 adultery of the reason is less grievous 
 than the adultery of the will, 490.— Acce:*- 
 ftories of adultery and aggravations of it, 
 454. Adultery i» the cause of divorce, 255. 
 Representative of ad-jltery in its bushieas, 
 &21. 
 Atfect. 
 Ohs. — This word signifies to impress 
 
 with affection either good of bad. 
 Affections which are merely derivations 
 of the love, form the will, and make and 
 pompose it, 197. Every affection of tove 
 belongs to the will, for what a man loves, 
 that he also wills, 196. Every affection 
 has its delight, 272. Affections, with the 
 thoughts thence derived, appertain to the 
 mind, and sensations, with the pleasures 
 thenee derived, appertain to the body, 273. 
 in the natural world, almost all are capable 
 of being joined together as to external af- 
 fections, but not as to internal affections, 
 if these disagree and appear, 272. In the 
 spiritual world all are conjoined as to in- 
 ternal affections, but not according to ex- 
 ternal, unless these act in unity with the 
 internal, 273. The affections according to 
 which wedlock is commonly contracted in 
 the world, are external, 274 ; bwt in that 
 case they are not influenced by internal Af- 
 fections,* which conjoin minds, the bonds 
 of wedlock are loosed in the house, 275. 
 By internal affections are meant the mutu- 
 al inclinations which influence the mind 
 of each of the parties from heaven ; where- 
 as by external affections are meant the in- 
 clinations which influence the mind <y^ each 
 of the parties from the world, 277. The 
 external affections by death follow the 
 body, and are entombed with it, those only 
 remaining which cohere with internal prin- 
 ciples, 820. Women were created by the 
 Lord affections of the wisdom of men, 56. 
 Thei/ affection of wisdom is essential beau- 
 ty, 56. All the angels are affections of love 
 in a human form, 42 : the ruling affection 
 itself shines forth from their faces; and 
 from their affection, and according to it, 
 the kind and quality of their raiment is 
 derived and determined, 42. 
 
 Affliction, great, Matt. xxiv. 21, signi- 
 fies the state of the church infested by evils 
 and falses, 80. 
 Afflux, 293. 
 
 Ohs. — Affiux is that which flow» vpon or 
 Unvards, and remains generally in the 
 external, without penetrating interior- 
 Iv, A. 6'., n. 7955. Efflux is that which 
 flows /row, and is generally predicated 
 of that which proceeds from below up- 
 wards. Influx is that which flows 
 intOf or which penetrates interiorly, 
 provided it meets with no obstacle ; it 
 IS generally used whfen «peaking of 
 
 436 
 
 that which comes from above, tht» 
 from heaven, that is, from the Lord 
 through heaven. 
 
 Africans more intelligent than the lear»- 
 ed of Europe, 114. 
 
 AoK.-*-The common state» of a man's 
 life are called infancy, childhood, yonth^ 
 manhood, and old age, 185. Uneqnal age» 
 induce coldness in marriage, 250. In the 
 heavens there is no inequality of age, all 
 there are in cne flower of youth, and con- 
 tinue therein to eternity, 250. Golden age, 
 75. Silver age or period, 76. Copper age. 
 77. Iron age, 78. Age of iron mixed with 
 miry clay, 79. Age of gold, 42, 75; of sil- 
 ver, 76; of copper, 77 ; of Iron, 78 ; of iron 
 mixed with clay, 79. The ages of gold, sil- 
 ver, and copper are anterior to the time of 
 which we have any 'historical record», 73, 
 Men of the golden ago knew and «c- 
 knowledged that they were forms receptive 
 of life from God, «nd that on this account 
 wisdom was inscribed on their souls and 
 hearts, and hence that they saw triith from 
 the light of truth, and by truths perceiTcd 
 good from the delight of the love thereof, 
 153*. All those who lived in the silver 
 age had intelligence grounded in spiritual 
 truths, and thenee in natural truths, 7&. 
 
 Aid, mutual, of husband and wife, 176. 
 
 AiACRrTY is one of those moral virtues 
 which have respect to life, and enter into 
 it, 104. 
 
 Alcohoi*. — Wisdom purified may be 
 compared with alcohol, which iu a spirit 
 highly rectified, 145, 
 
 Alcoran, 342. 
 
 Alpha, the, and the Omega. — Why the 
 Lord is so called, 326. 
 
 Alphabet in the spiritual world, each 
 letter of it is significative, 326. 
 
 AMBAseAiKXR in the spiritual world dis- 
 cussing with two priest» on the subject of 
 human prudence, 354. 
 
 Ancients. — Of marriages among the an- 
 cient», and the most ai>cient, 75, 77. The 
 most ancient people in this world did not 
 acknowledge any other wisdom than the 
 wisdom of life ; but the ancient people ac- 
 knowledged the wisdom of reason as wis- 
 dom, 130. Precept» concerning marriages 
 left by the ancient peof)le to their posterity, 
 77. Angels are men ; their form is the hn- 
 man form, 30*. They appear to man when 
 the eyes of his spirit are opened, 80. All 
 the angels are affections of love in the hit- 
 man form, 42, Angels who are loves, and 
 thence wisdoms, are culled celestial, and 
 with them conjugial love is celestial; an- 
 gels who are wisdom», and thence loves, are 
 called spiritual, and similar thereto is their 
 conjugial principle, 64. There are among 
 the angels some of a simple, and some of 
 a wise character, and it is the part of the 
 wise to judge, when the simplo, from their 
 simplicity and ignorance, are doubtful 
 about what is jnst, or through mistake 
 wander from it, 207. Every angel has con- 
 ingial love with its virtue, ability, and de- 
 lights, according to his application to the 
 
index:. 
 
 genuine use in which he is, 207. Every 
 man has angels associated to him from the 
 Lord, and sucli is his conjunction with 
 them, that if thev were taken away, he 
 would instantly fall to pieces, 404. 
 
 Anoek. — Why it is attributed to the 
 Lord, 366. 
 
 Animals. — Wonderful things conspicu- 
 ous in the productions of animals, 416. 
 Every animal is led by the love implanted 
 in his science, as a blind person is led 
 through the streets by a dog, 96. See 
 Beasts. 
 
 Animus. — By animus is meant the affec- 
 tions, and theuce the external inclinations, 
 whicn are principally insinuated after birth 
 by education, social intercourse, and con- 
 sem^ent habits of life, 246. 
 
 Obs. — These affections and inclinations 
 
 constitute a sort of inferior mind. 
 Antipathy. — In the spiritual world, an- 
 tipathies are not only felt, but also appear 
 in the face, the discourse, and the gesture, 
 273. It is otherwise in the natural world, 
 where antipathies may be concealed, 272. 
 Among certain married partners in the 
 natural world, there is an antipathy in 
 their internals, and an apparent sympatliy 
 in their externals, 292. Antipathy derives 
 its origin from the opposition of spiritual 
 spheres which emanate from subjects, 171. 
 Antiquity. — Memorable things of anti- 
 quity seen in heaven amongst a nation that 
 lived in the copper age, 77. 
 AOKTA, 315. 
 
 Apks. — Of those in hell who appear like 
 apes, 505. 
 
 Apocalypse. — A voice from heaven com- 
 manded Swedenborg to apply to the work 
 begun in the Apocalypse, and finish it with- 
 in two years, 522, 532. 
 
 Apoplexy. — Permanent infirmity, arising 
 from apoplexy, a cause of separation, 253, 
 470. 
 
 Appearance.— Spaces in the spiritual 
 world are appearances ; distances, also, and 
 presences are appearances, 158. The ap- 
 pearances of distances and presences there, 
 are according to the proximities, relation- 
 iships, and affinities of love, 158. Those 
 things which, from their origin, are celes- 
 tial and spiritual, are not in space, but in 
 the appearancefl of space, 158. 
 
 Obs. — Those things which in the spirit- 
 ual world are present to the sight of 
 spirits and angels are called appear- 
 ances ; those things are called appear- 
 ances, because, corresponding to the 
 interiors of spirits and of angels, they 
 vary according to the states of those 
 interiors. There are real appearances 
 and appearances unreal; the unreal 
 appearances are those which do not cor- 
 respond to the interiors. See jHeav- 
 en and Hell. 
 Appkopkiatiox of evil, how it is eflfected, 
 489. 
 
 Arcana of wisdom respecting conjugial 
 love ; it is important that they should be 
 discovered, 48. Arcana of conjugial love 
 
 437 
 
 concealed with wives, 186, 155», 293. Are*^ 
 num rdative to conception, which takes 
 place though the souls of two married part- 
 ners be disjoined, 245. Arcanum respect- 
 ing the actual habitation of every man in 
 some society, either of heaven or hell, 580. 
 Arcana known to the ancients, and at this 
 day lost, 220. Arcana revealed, which ex- 
 ceed in excellence all the arcana heretofore 
 revealed since the beginning of the church, 
 582. These arcana are yet reputed on 
 earth as of no value, 533. 
 
 Architectonic Art, the, is in its essen- 
 tial perfection in heaven, and hence are 
 derived all the rules of that art in the 
 world, 12. 
 
 Aristippus, 151.* 
 
 Aristotle, 151.* 
 
 Armies of the Lord Jehovih. Thus the 
 most ancient people called themselves, 75. 
 
 Artificers in the spiritual world, 207: 
 wonderful works which they execute there, 
 207. 
 
 As FROM HIMSELF, 132, 134, 269, 840. 
 
 Assadlt. — How love defends itself when 
 assaulted, 361. 
 
 Asses,— Of those who, in the spirituiu 
 world, appear at a distance like asses heav- 
 ily laden, 232. Blazing ass upon which a 
 pope was seated in hell, 265. 
 
 Associate, to. — All in the heavens are 
 associated according to affinities and rela- 
 tionships of love, and have habitations ac- 
 cordingly, 50. 
 
 Astronomy is one of those sciences by 
 which an entrance is made into things ra- 
 tional, which are the ground of rational 
 wisdom, 163. 
 
 Atheists, who are in the glory of reputa- 
 tion arising from self-love, and thence in 
 a high conceit of their own intelligence, 
 enjoy a more sublime rationality than many 
 others ; the reason why, 269. Why the un- 
 derstanding of atheists, in spiritual light, 
 appeared open beneath but closed above, 
 421. 
 
 ATHENiEUM, citv of, in the spiritual world, 
 151*, 182, 207. Sports of the Athenaeides, 
 207. These games were spiritual exercises, 
 207. 
 
 Atmospheres. — The world is distinguish- 
 ed into regions as to the atmospheres, the 
 lowest of which is the watery, the next 
 above is the aerial, and still higher is the 
 etherial, above which there is also the 
 higliest, 188, The reason why the atmos- 
 phere appears of a golden color in the heav- 
 en in which the love of uses reigns, 266. 
 
 Aura. — Thus the superior atmosphere is 
 named, 145. The aura is the continent of 
 celestial light and heat, or of the wisdom 
 and love in which the angels are principled, 
 145. See Atmospheres. 
 
 Authoresses, learned. — Examination of 
 their writings in the spiritual world in their 
 presence, l75. 
 
 Aversion between married partners arises 
 from spiritual cold, 236. Whence arises 
 aversion on the part of the husband to- 
 wards the wife, 805. Aversion betweer 
 
CONJUGIAL LOVE. 
 
 married partners arises from a disunion 
 of souls, and a disjunction of minds, 236. 
 
 Baok, tlie. — Tiie spiiere wliich issues 
 fortli from man encompasses him on tiie 
 back and on the breast, lightly on the back, 
 but more densely on the breast, 171, 224. 
 The effect of this on married partners, who 
 are of different minds and discordant affec- 
 tions, 171. 
 
 , Balance. — Love truly conjugial is like a 
 balance in wiiich the inclinations for iter- 
 ated marriages are made, 818. The mind 
 is kept balancing to another marriage, ac- 
 cording to the degree 6f love in which it 
 was principled in the former marriage, 
 31 S. 
 
 Bank of roses, 8, 294. 
 
 Bats, in the spiritual world, are corres- 
 poudenQes and consequent appearances of 
 the thoughts of confirmators, 233. 
 
 Bears signify those who read the Word 
 in the natural sense, and see truths there- 
 in, without understanding, 198. Those 
 who only read the Word, and imbibe 
 tlience nothing of doctrine, appear at a dis- 
 tance, in the spiritual world, like bears, 78. 
 
 Beasts are born into natural loves, and 
 thereby into sciences corresponding to 
 them ; still they do not know, think, under- 
 stand, and relish any sciences, but are led 
 through them by their loves, almost as blind 
 persons are led through the streets by dogs, 
 184. Beasts are born into all the sciences of 
 their loves, thus into all that concerns their 
 nourishment, habitation, love of the sex, and 
 the education of theiryoung, 183. Difference 
 between man and beasts, 133, 134. Every 
 beast corresponds to some quality, either 
 good or evil, 76. Beasts in the spiritual 
 world are representative, but in the natu- 
 ral world they are real, 183. Wild beasts 
 in the spiritual world are correspondences, 
 and thus representatives of the lusts in 
 which the spirits are, 79. The state of 
 men compared with that of beasts, 151*. 
 Men like beasts, found in the forests, 151*. 
 Beast-men, 283. 
 
 Beauty. — The affection of wisdom is es- 
 sential beauty, 66. Cause of beauty in the 
 female sex, 56. Women have a two-fold 
 beauty, one natural, which is that of the 
 face and the body, and the other spiritual, 
 which is that of the love and manners, 
 880. Beauty in the spiritual world is the 
 form of the love and manners, 830. Dis- 
 cussion on the beauty of woman, 830. Ori- 
 fiun of that beauty, 882-884. Ineffable 
 faauty of a wife in the third heaven, 42. 
 
 Bees. — Their wonderful instinct, 419. 
 
 Behind, — In the spiritual world, it is not 
 allowed any one to stand behind another, 
 and speak to him, 444. 
 
 Beings. — The desire to continue in Its 
 fi>rm is implanted by creation in all living 
 beings, 361. 
 
 Benevolence is one of those virtues 
 which have respect to life and enter into 
 it, 164. 
 
 Bethothinos, of, 295-314. Keasons of 
 betrothings, 301. By betrothing each party 
 
 438 
 
 is prepared for conjugial love, 802. By be> 
 trothing, the mind of one is conjoined to 
 the jriind of the other, so as to effect a 
 m.arriage of the spirit, previous to mar- 
 riage, 303, 805. Of betrothings in heaven, 
 20,21. 
 
 Birds in the spiritual world are repre- 
 sentative forma, 76. , Every bird corres- 
 ponds to some good or bad quality, 76. 
 
 Birds of Paradise. — In heaven the forms 
 under wiiich the chaste delights of conju- 
 gial love are presented to the view, are 
 birds of paradise, Ac, 430. A pair of birds 
 of paradise represent the middle region of 
 conjugial love, 270. 
 
 Blessedni':ss, 69, 180. Love receives its 
 blessedness from communication by uses 
 with others, 266. The infinity of all bless- 
 edness is in the Lord, 335. 
 
 Blessing of marriages by the priests, 308. 
 
 Blue. — What the color blue signifies, 76. 
 
 BoDT, the material, is composed of wa- 
 tery and earthy elements, and of aerial va- 
 pors tlience arising, 192. The material 
 body of man is overcharged with lusts, 
 which are in it as dregs that precipitate 
 themselves to the bottom when the must 
 of wine is clarified, 272. Such are the con- 
 stituent substances of which the bodies of 
 men in the world are composed, 272. The 
 bodies of men viewed interiorly are merely 
 forms of their minds exteriorly organized 
 to effect the purposes of the soul, 810. See 
 Mind. Every thing which is done in the 
 body is from a spiritual origin, 220. All 
 things which are done in the body by man 
 flow in from his spirit, 810. Man when strip- 
 ped of his body is in his internal affections, 
 which his body had before concealed, 273. 
 What is ii^ tlie spirit as derived from the 
 body does not long continue, but the love 
 which is in the spirit and is derived from 
 the body does continue, 162, 191. Mar- 
 riages of the spirit ought to precede mar- 
 riages of the body, 310. 
 
 Bond. — The internal or spiritual bond 
 must keep the external or natural in its or- 
 der and tenor, 320. Wives love the bonds 
 of marriage if the men do, 217. Unless 
 the external affections are influenced by 
 internal, which conjoin minds, the bond» 
 of wedlock are loosed in the house, 275. 
 
 Books. — In heaven, as in the world, there 
 are books, 207. 
 
 Born, to be. — Man is born in total igno- 
 rance, 184. Every man by birth is merely 
 corporeal, and from corporeal he becomes 
 natural more and more interiorly, and thus 
 rational, and at length spiritual, 59, 305, 
 447. He becomes rational in proportion as 
 he loves intelligence, and spiritual if he 
 loves wisdom, 94, 102. Man is not born 
 into any knowledge, and if he does not re- 
 ceive instruction from others, is viler than 
 a beast, 850. Man is born without sciences, 
 to the end that he may receive them all, 
 and he is born into no love, to the intent 
 that he may come into all love, 134. Every 
 man is born for heaven and no one for hell| 
 and every one cornea into heave» (by in? 
 
INDEX. 
 
 fluence) from the Lord, and into hell (by 
 
 influence) from self, 850. 
 
 Breast, the, of man Bignifle» wisdom, 
 193. All things which by derivation from 
 the soul and mind have their determination 
 in the body, first flow into tlie bos^om, 179. 
 The breast is as it were a place of public 
 assembly, and. a royal council chamber, and 
 the body is as a populous city around it, 
 179. The sphere of the man's life encom- 
 passes him more densely on the breast, but 
 lightly on the back, 171, 224. See Back. 
 
 Brethren.— The Lord calls those breth- 
 ren and sisters who are of his church, 120. 
 
 Bride. — The church in the Word is 
 called the bride and wife, 117. Clothing of 
 a bride in heaven, 20. 
 
 Bridegroom. — The Lord in the Word is 
 called the bridegroom and husband, 117. 
 Clothing of a bridegroom in heaven, 20. 
 
 Brimstone signifies the love of what is 
 false, 80. Lakes of fire and brimstone, 79, 
 80. 
 
 Cabinet of antiquities in the spiritual 
 world, 77. 
 
 Calf, a golden, signifies the pleasure of 
 the flesh, 535. 
 
 Cap, a, signifies intelligence, 293. Tur- 
 reted cap, 78. 
 
 Carotid Arteries, 815. 
 
 Castigation. — The spiritual purification 
 of conjugial love may be compared with 
 the purification of natural spirits effected 
 by chemists, and named castigation, 145. 
 
 Cats. — Comparison concerningthem, 512. 
 
 Cadse. — See End. To speak from causes 
 is the speech of wisdom, 75. Causes of 
 coldness, separations, and divorces in mar- 
 riages, 234-260. Causes of concubinage, 
 467-474. 
 
 Causes, the various, of legitimate sepa:- 
 ration, 253, 470. 
 
 Celebration of the Lord from the Word, 
 81. 
 
 Celestial. — In proportion as a man loves 
 his wife he becomes celestial and internal, 
 77. 
 
 Celibacy ought not to be preferred to 
 marriage, 156. Chastity cannot be predi- 
 cated of those who have renounced mar- 
 riage by vows of perpetual celibacy, unless 
 there be and remain in them the love of a 
 life truly conjugial, 155. The sphere of 
 perpetual celibacy infests the sphere of 
 conjugial love, which is the very essential 
 sphere of heaven, 54. Those who live in 
 celibacy, if they are spiritual, are on the 
 side of heaven, 64. Those who in the 
 world have lived a single life, and have al- 
 together alienated their minds from mar- 
 riage, in case they be spiritual, remain 
 single ; but if natural, they become whore- 
 mongers, 54. For those who in their single 
 state have desired marriage, and have so- 
 licited it without success, if they are spir- 
 itual, blessed marriages are provided, but 
 not until they come into heaven, 54. 
 
 Centre of nature and of life, 880. 
 
 Cerberus, 79. 
 
 439 
 
 Cerebellum, the, is beneath the hinder 
 part of the head, and is designed for love 
 and the goods thereof, 444. 
 
 Cerebrum, the, is beneath the anterioi 
 and upper part of the head, and is designed 
 for wisdom and the truths thereof, 444. 
 
 Change, the, of the state of life whicL 
 takes place with men and with women by 
 marriage, 184-206. By changes of the state 
 of life are meant changes of quality as to 
 the things appertaining to the under- 
 standing, and as to those appertaining to 
 the will, 184. The changes which take 
 place in man's internal principles are 
 more perfectly continuous than those which 
 take place in his external principles, 185. 
 The changes which take place in internal 
 principles are changes of the state of the 
 will as to affections, and changes of the 
 state of the understanding as to thoughts, 
 185. The changes of these two faculties 
 are perpetual with man from infancy even 
 to the end of his life, and afterwards to 
 eternity, 185. These change'* differ in the 
 case of men and in the case of women, 187. 
 
 Charges of blame are made by a judge 
 according to the law, 485. Difference be- 
 tween predications, charges of blame, and 
 imputations, 485. 
 
 Chariot, a, signifies the doctrine of truth, 
 76. 
 
 Charity is love, 10. 
 
 Charity and Faith. — Good has relation 
 to charity, and truth to faith, 115, 124. To 
 live well is charity, and to believe well is 
 faith, 233. Cliarit'y and faith are the life of 
 God in man, 135. 
 
 Chaste Principle, concerning the, and 
 the non-chaste, 138-156. The chaste prin- 
 ciple and the non-chaste are predicated 
 solely of marriages, and of such things as 
 relate to marriages, 139. The (Jhristiau 
 conjuginl principle alone is chaste, 142. See 
 Conjugial. 
 
 Chastity of Marriage, 138, and follow- 
 ing. See Contents. The chastity of mar- 
 riage exists by a total abdication of what is 
 opposed to it from a principle of religion, 
 147-149. The purity of conjugial love is 
 what is culled chastity, 139. Love truly 
 conjugial is essential chastity, 189, 143. 
 Non-chastity is a removal of what is un- 
 chaste from what is chaste, 188. 
 
 Chemistry is • one of the sciences by 
 which, as by doors, an entrance is made 
 into things rational, which are the ground 
 of rational wisdom, 163. 
 
 Chemists. — Spiritual purification com- 
 pared to the natural purification of spirit» 
 effected by chemists, 145. 
 
 Children born of parents who are prin- 
 cipled in love truly conjugial, derive from 
 their parents the conjugial principle of good 
 and truth, 202-^205. Infants in heaven be- 
 come men of stature and comeliness, ac- 
 cording to the increments of intelligence 
 with them ; it is otherwise with infants on 
 earth, 187. When they have attained the 
 stature of young men of eighteen, and 
 young girls of fifteen years of age, in this 
 
CONJUGIAL XOVE. 
 
 world, then marriages are provided by tVie 
 Lord for them, 444. The love of infants 
 remains after death, especially with women, 
 410. Infants are educated under the Lord's 
 auspices by such women, 411. Little chil- 
 dren in the Word signify those wlio are in 
 innocence, 414. The love of infants cor- 
 responds to the defence of good and truth, 
 127. 
 
 Christ. — The kingdom of Christ, which 
 is heaven, is a kingdom of uses, 7. To 
 reign with Christ signifies to be wise, and 
 to perform uses, 7. 
 
 Christian. — Love truly conjugial with 
 its delights can only exist among those who 
 are of the Christian church, 837. Not a 
 single person throughout the Christian 
 world is acquainted with the true nature of 
 heavenly joy and eternal happiness, 4. 
 
 Chrysalises, 418. 
 
 Church, the, is from the Lord, and ex- 
 ists with those who come to Him, and live 
 according to His precepts, 129. The church 
 is the Lord's kingdom in the world, cor- 
 responding to his kingdom in the heavens ; 
 ana also the Lord conjoins them together, 
 that they may make a one, 481. The church 
 in general and in particular is a marriage of 
 good and of truth, 115. The church with 
 man is formed by the Lord by means of 
 truths to which good is adjoined, 122-124. 
 The church with its goods and truths can 
 never exist but with those who live in love 
 truly conjugial with one wife, 76. Tlie 
 church is of both sexes, 21. The hus- 
 band and wife together are the church ; 
 with these the church first implanted in 
 the man and by the man in the wife, 125. 
 How the church is formed by the Lord with 
 two married partners, and how conjugial 
 love is formed thereby, 63. The origin of 
 the church and of conjugial love are in one 
 place of abode, 238. 
 
 Circe, 521. 
 
 Circle. — What circles round the bead 
 represent in the spiritual life, 269. Circle 
 and increasing progression of conjugial 
 love, 78. 
 
 Circumstances and contingencies vary 
 every thing, 485. The quality of every 
 deed, and in general the quality of every 
 thing, depends upon circumstances, 487. 
 
 Civil things have relation to the world, 
 they are statutes, laws, and rules, which 
 bind men, so that a civil society and state 
 may be composed of them in a well-con- 
 nected order, 130. Civil things with man 
 reside beneath spiritual things, and above 
 natural things, 130. 
 
 Civility is one of the moral virtues which 
 have respect to life, and enter into it, 164. 
 lu heaven they show each other every 
 token of civility, 16. 
 
 Clay mixed with iron, 79. 
 
 Cohabit, to. — When married partners 
 have lived in love truly conjugial, the spirit 
 of the deceased cohabits continually with 
 that of the survivor, and this even to the 
 death of the latter, 321. 
 
 Cohabitation, spiritual, takes place with 
 
 440 
 
 married partners who love each other ten- 
 derly, however remote their bodies maybe 
 from each other, 158. See Adju7ictio7i. 
 Internal and external cohabitation, 322. 
 With those who are principled in love 
 truly conjugial the happiness of cohabita- 
 tion increases, but it decreases with those 
 who are not principled in conjugial love, 
 213. 
 
 Cohobation. — The spiritual purification 
 of conjugial love may oe compared to the 
 purification of natural spirits, as effected 
 oy chemists, and called cohobation, 145. 
 
 Cold. — Spirits merely natural grow in- 
 tensely cold while they apply tliemselves 
 to the side of some angel, whcf is in a state 
 of love, 235. Spiritual cold in marriages is 
 a disunion of souls, 236. Causes of cold 
 in marriages, 237-250. Cold arises from 
 various causes, internal, external, and acci- 
 dental, all of which originate in a dissimil- 
 itude of internal inclinations, 275. Spir- 
 itual cold is the privation of spiritual heat, 
 235. Whence it arises, 285. Whence 
 conjugial cold arises, 294. Every one who 
 is insane in spiritual things is cold towards 
 his wife, and warm towards harlots, 294. 
 
 Column. — Comparison of successive and 
 simultaneous order to a column of steps, 
 which, when it subsides, becomes a body 
 cohering in a plane, 814. 
 
 Communications. — After death, married 
 pairs enjoy similar communications with 
 each other as in the world, 51. ' 
 
 Conatus is the very essence of motion,' 
 215. From the endeavor of the two prin- 
 ciples of good and truth to join themselves 
 together into one, conjugial love exists by 
 derivation, 238. 
 
 Conceptions. — Between the disjoined 
 souls of married partners there is effected 
 conjunction in a middle love, otherwise 
 there would be no conceptions, 245. 
 
 Concerts of music and singing in the 
 heavens, 17. 
 
 Conclude, to, from an interior and prior 
 principle, is to conclude from ends and 
 causes to effects, which is according to or- 
 der ; but to conclude from an exterior or 
 posterior principle, is to conclude from 
 effects to causes and ends, which is contra- 
 ry to order, 408. 
 
 Concubinage, 462-476, Difference be- 
 tween concubinage and pellicacy, 462. See 
 PelUcacy. There are two kinds of concu- 
 binage which differ exceedingly from each 
 other, the one conjointly with a wife, the 
 other apart from a wife, 463. Concubinage 
 conjointly with a wife is illicit to Christians 
 and detestable, 464. See also 467, 476. 
 
 Concubine, 462. 
 
 Concupiscence, concerning, 267. Every 
 one is by truth interiorly in concupiscence, 
 but by education exteriorly in intelligence, 
 267. Interesting particulars concerning 
 concupiscence not visionfiry or fantastic, in 
 which all men are born, 269. All the con- 
 cupiscences of evil reside in the lowest re- 
 gion of the mind, which is called the natu- 
 ral ; but in the region above, which is called 
 
INDEX. 
 
 the spiritual, there are not any concupis- 
 cences of evil, 805. In every thin^ that 
 proceeds from the natural man there is con- 
 cupiscence, 448. Imputation of concupis- 
 cence, 465. In the spiritual w^orld every evil 
 concupiscence presents a likeness of itself 
 in some form, which is not perceived by 
 those who are in the concupiscence, but by 
 those who are at a distance, 521. 
 
 Confidence, full, is in conjugial love, and 
 is derived from it, 180. i'ull confidence 
 relates to the heart, 180. 
 
 Confines of Heaven. — Those who enter 
 into extra-con jugial life are sent to their 
 lilie, on the confines of heaven, 155. 
 
 Confirm, to. — The understanding alone 
 confirms, and when it confirms it engages 
 the will to its party, 491. Every one can 
 confirm evil equally as well as good, in like 
 manner what is false as well as what is 
 true. The reason why the confirmation of 
 evil is perceived with more delight than 
 the confirmation of good, and the confirma- 
 tion of what is false with greater lucidity 
 than the confirmation of what is true, 491. 
 Intelligence does not consist in being able 
 to confirm whatever a man pleases, but in 
 being able to see that what is true is true, 
 and that what is false is false, 233. Every 
 one may confirm himself in favor of the 
 divine principle or Being, by the visible 
 things of nature, 416-419. Those who con- 
 firm themselves in favor of a divine prin- 
 ciple or Being, attend to the wonderful 
 things which are conspicuous in the pro- 
 ductions both of vegetables and animals, 
 416. Those who had confirmed themselves 
 in favor of nature, by what is visible in 
 this world, so as to become atheists, ap- 
 peared in spiritual light with the under- 
 standing open beneath, but closed above, 
 421. 
 
 Confirmations are eflfected by reasonings, 
 which the mind seizes for its use, deriving 
 them either from its superior region or its 
 inferior, 491. The form of the human mind 
 is according to confirmations turned towards 
 heaven, if its confirmations are in favor of 
 marriages, but turned to hell, if they are in 
 favor of adulteries, 491. Confirmations of 
 falsities, so as to make them appear like 
 truths, are represented in the spiritual 
 world under tlie form» of birds of night, 
 233. See To (Jonfirm. 
 
 CoNFiKMATORS. — They are called such in 
 the spiritual world who cannot at all see 
 whether truth be truth, but yet can make 
 whatever they will to be truth, 233. Their 
 fate in the other life, 233. 
 
 Conjugial Pairs. — It is provided bv the 
 Lord that conjugial pairs be born, and that 
 these pairs be continually educated for 
 marriage, neither the maiden nor the youth 
 knowing any thing of the matter, 816. 
 
 CoNjuaiAL Principle, the, of good and 
 truth is implanted from creation in every 
 soul, and also in the principles derived 
 from the soul, 204. The conjugial princi- 
 ple fills the universe from first principles 
 to last, and from a man even to a worm, 
 
 441 
 
 204. It is inscribet. on the soul, to the end 
 that soul may be propagated from soul, 
 286. It is inscribed on both sexes from 
 inmost principles to ultimates, and a man'* 
 quality as to his thoughts and alfcctions, 
 and consequently as to his bodily actions 
 and behavior, is according to that princi- 
 ple, 140. In every substance, even the 
 smallest, there is a conjugial principle, 316. 
 In the minutest things with man, both 
 male and female, there is a conjugial prin- 
 ciple : still the conjugial principle with the 
 male is diiferent from what it is with the 
 female, 816. There is implanted in every 
 man from creation, and consequently from 
 his birth, an. internal conjugial principle, 
 and an external conjugial principle; man 
 comes first into the latter, and as he be-* 
 comes spiritual he comes into the former, 
 148, 188. Children derive from their pa- 
 rents the conjugial principle of good and 
 truth, for it is that principle which flow» 
 into man from tlie Lord, and constituted 
 his human life, 203. The conjugial human 
 principle ever goes hand in hand with re- 
 ligion, 80. This conjugial principle is the 
 desire of living with one wife, and every 
 Christian has this desire according to his 
 religion, 80. The Christian conjugial prin- 
 ciple alone is chaste, 142. By the Chris- 
 tian conjugial principle is meant the mar- 
 riage of one man with one wife, 142. The 
 conjugial principle of one man with one 
 wife, is the storehouse of human life, and 
 the reservoir of the Christian religion, 457, 
 458. The conjugial principle is like a scale 
 in which conjugial love is weighed, 581. 
 
 Conjunction. — In every part, and even 
 in every particular, there is a principle 
 tending to conjunction, 83, 87 ; it was im- 
 planted from creation, and thence remains 
 perpetually, 87. The conjunctive princi- 
 ple lies concealed in every part of the male, 
 and in every part of the female, 37, 46. In 
 the male conjugial principle there is what 
 is conjunctive with the female conjugial 
 principle, and vice versa, even in the minu- 
 test things, 816. 
 
 Conjunction of souls and minds by mar- 
 riage, so that they are no longer two but 
 one flesh, 156*, 181. Spiritual conjunction 
 cannot possibly be dissolved, 821. How 
 there is a conjunction of the created uni- 
 verse with its Creator, and by conjunction 
 everlasting conservation, 85. There is con- 
 junction with the Lord by a life according 
 to his commandments, 841. There is no 
 conjunction unless it be reciprocal, for con- 
 junction on one part, and not on the other 
 in its turn, is dissolved of itself, 61. 
 
 CoNNEcnox, the connubial, of what is 
 evil and false is the spiritual origin of adul- 
 tery, 428, 620. It is the anti-church, 497. 
 In hell all are in this conniMum, 520. 
 
 Connubial Principle, the, of what is 
 evil and false, is the opposite of the coma* 
 gial principle of good and truth, 203. B^ 
 neath heaven there are onlv nuptial con- 
 nections which are tied and loosed, 192. 
 
 CoNsciENOB is a spiritual virtue which 
 
CONJUGIAL LOVE. 
 
 flows from love towards God, and love to- 
 wards the neiglibor, 164. See To Flow. 
 
 Conscientiousness in regard to marriage, 
 271. 
 
 Consecration of marriages, 308. 
 
 Consent constitutes marriage and initi- 
 ates the spirit into conjugial love, 299. 
 Consent against the will, or extorted, does 
 not initiate the spirit, 299, 
 
 Consociation, 45, 153*. 
 
 Consummation of the Age, signifies the 
 last time or end of the church, 80. 
 
 Contempt between married partners 
 springs from disunion of souls, 236. 
 
 Contingencies and circumstances vary 
 every thing, 485, 488. 
 
 Contkabies arise from an opposite prin- 
 ciple in contrariety thereto, 425. 
 
 Conviction of the spirit of man, how it is 
 effected, 295. Those things in which the 
 spirit is convinced, obtain a place above 
 those which, without consulting reason, en- 
 ter from autliority, and from the faith of 
 authority, 295. 
 
 Copper, the, signifies natural good, 77. 
 The age or period of copper, 77. 
 
 Corpora Striata, 315. 
 
 Corporeal Principle, the, is like ground 
 wherein things natural, rational, and spir- 
 itual, are implanted in their order, 59. Man 
 is born corporeal as a worm, and he re- 
 mains corporeal, unless he learns to know, 
 to understand, and to be wise from others, 
 133. Every man by birth is merely corpo- 
 real, and from corporeal he becomes natu- 
 ral more and more interiorly, and thus ra- 
 tional, and at length spiritual, 69, 148. By 
 corporeal men are properly meant those 
 who love only themselves, placing their 
 heart in the quest of honor, 496 ; they im- 
 merse all things of the will, and conse- 
 quently of the understanding in the body, 
 and look backward at themselves from 
 others, and love only what is proper to 
 themselves, 496. Corporeal spirits, 495. 
 
 Correspondences, 76, 127, 342, 582. Con- 
 cerning the correspondence of the marriage 
 of the Lord and the church, 116. There 
 is a correspondence of conjugial love with 
 the marriage of the Lord and the church, 
 62. Of the correspondence of the oppo- 
 site with the violation of spiritual mar- 
 riage, 515. See Science of Correspondences. 
 
 Cortical substance of the brain, 315. 
 
 Courage is one of the moral virtues 
 which have respect to life and enter into it, 
 164. 
 
 Covenant signifies conjunction, 128. As 
 the Word is the medium of conjunction, it 
 is therefore called the old and the new cov- 
 enant, 128. The covenant between Jeho- 
 vah and the heavens, 75. 
 
 Crab, the. — What it is to think as a 
 crab walks, 295. 
 
 Create, to. — Why man waft so created 
 that whatever he wills, thinks, and does, 
 appears to him as in himself, and thereby 
 from himself, 444. How man, created a 
 form of God, could, be changed into a form 
 of the devil, 153*. 
 
 442 
 
 Creation cannot be from any other 
 source than from divine love, by divine 
 wisdom in divine use, 183. All fructifica- 
 tions, propagations, and prolifications, are 
 continuations of creation, 183. The crea- 
 tion returns to the Creator, through the an- 
 gelic heaven which is composed of the hu- 
 man race, 85. Creation of man for con- 
 jugial love, 66. 
 
 Crocodiles, in the spiritual world, repre- 
 sent the deceit and cunning of the inhabit- 
 ants, 79. 
 
 Crowns of flowers on the head, 188. 
 The crown of chastity, 503. 
 
 Cupidities, the, of the flesh are nothing 
 but the conglomerated concupiscences of 
 what is evil and false, 440. 
 
 Customary Eites, there are, which are 
 merely formal, and there are others which 
 at the same time are also essential ; among 
 the latter are the nuptials, 306. Nuptials 
 are to be reckoned among essentials, 306. 
 
 Danes, the, 103, 111. 
 
 Darkness of the north signifies dulness 
 of mind and ignorance of truth, 77. 
 
 Daughters-in-law. — What daughters 
 and sons-in-law signify in the Word, 120. 
 
 Daughters, in the Word, signifies the 
 goods of the church, 120, 220. 
 
 Death. — Man after death is perfectly a 
 man, yea, more perfectly a man than before 
 in the world, 182. 
 
 Decalogue, why the, was promulgated 
 by Jehovah God upon Mount Sinai with 
 a stupendous miracle, 351. 
 
 Decantation. — The purification of conju- 
 gial love may be compared with the purifi- 
 cation of natural spirits, as effected by the 
 chemists, and called decantation, 145. 
 
 Deceased. — When married partners have 
 lived in love truly conjugial, the spirit of 
 the deceased cohabits continually with that 
 of the survivor, and this even to the death 
 of the latter, 321. 
 
 Declaration, the, of love belongs to the 
 men, 296. 
 
 Defecation. — The purification of conju- 
 gial love may be compared with the purifi- 
 cation of natural spirits, as effected by the 
 chemists, and called defecation, 145. 
 
 Degrees. — There are three degrees of 
 life, and hence there are three heavens, 
 and the human mind is distinguished into 
 those degrees, hence man corresponds to 
 the three heavens, 532. Heretofore the 
 distinction of degrees in relation to greater 
 and less has been known, but not in rela- 
 tion to prior and posterior, 532. There are 
 three degrees of the natural man : the first 
 degree is that properly meant by the natu- 
 ral, the second the sensual, and the third 
 the corporeal, 496. Adulteries change men 
 into these degenerate degrees, 496. Four 
 degrees of adulteries, 485-494. Violations 
 of the Word and the church correspond to 
 the prohibited degrees enumerated in 
 Levit., ch. xviii., 519. 
 
 Delights, all, whatever, of which man 
 has any sensation, are delights of his love, 
 
INDEX. 
 
 68. By delijsrhtft love manifests itself, yea, 
 exists and lives, 68. Deligrhts follow use, 
 and are also communicated to man accord- 
 ing to the love thereof, 68. The love of 
 use derives its essence from love, and its 
 existence from wisdom. The love of use, 
 which derives its orighi from love by wis- 
 dom, is the love and life of all celestial joys, 
 88. The activity of love makes the sense 
 of delight: its activity in heaven is with 
 wisdom, its activity in hell is with insani- 
 ty : each in its object^^s presents delights, 
 461. Delight is the all of life to all in heav- 
 en, and to all in liell, 461. Delights are 
 exalted in the same degree that love is ex- 
 alted, and also in the degree that the inci- 
 dent affections touch the ruling love more 
 nearly, 68. Every delight of love, in the 
 spiritual world, is presented to the sight 
 under various appearances, to the sense 
 under various odors, and to the view un- 
 der various forms of beasts and birds, 480. 
 Delights of love truly conjugial, 68. 
 
 Deliohts, external, without internal have 
 no soul, 8. Every delight without its cor- 
 responding soul continually grows more 
 ana more languid and dull, and fatigues 
 the mind (animvs) more than labor, 8. 
 The delight of the soul is derived from 
 love and wisdom proceeding from the Lord, 
 8. This delight enters into the soul by in- 
 flux from the Lord, aiKl descends through 
 the superior and inferior regions of the 
 mind into all the senses of the body, and in 
 them is complete and full, 8. In conjugial 
 love are collated all joys and delights from 
 first to last, 68, 69. The delights of conju- 
 gial love are the same with the delights of 
 wisdom, 298, 294. They proceed from the 
 Lord, and now thence into the souls of 
 men {homines), and through their souls in- 
 to their minds, and there into the interior 
 affections and thoughts, and thence into 
 the body, 183, 69, 144, 155*, 193. As good 
 is one with truth in spiritual marriage, so 
 wives desire to be one with their husband ; 
 and hence arise conjugial delights with 
 them, 198. Paradisiacal delights, 8. The 
 delights of conjugial love ascend to the 
 highest heaven, and in the way thither, 
 and there, join themselves with the de- 
 lights of all heavenly loves, and thereby 
 enter into their happiness, and endure for^ 
 ever, 294. 
 
 Delirium. — An eminent degree of deliri- 
 um is occasioned by truths which are falsi- 
 fied until they are oelieved t6 be wisdom, 
 212. Delirium in which those are, in the 
 spiritual world, who have been in the un- 
 restrained love of self and the world, 267. 
 
 Demoobitus, 182. 
 
 Demosthenes, 182. 
 
 DKViia. — Those are called devils who 
 have Jived wickedly, and thereby rejected 
 all acknowledgment of God from their 
 hearts, 880. See Satana. With adulterers 
 who are called devils, the will is the princi- 
 pal agent, and with those who are called 
 Batiins, the understanding is the principal 
 agent, 492. Devil of a frightful form, 263. 
 
 443 
 
 DiFFERENOE between the spiritual an« 
 the natural, 826-829. 
 
 Dignities, concerning, in heaven, 7, 266 , 
 there they do not prefer dignity to use but 
 the excellence of use to dignity, 250. 
 
 DiOOENES, 182. 
 
 Disciples, the twelve, together represent- 
 ed the church as to all its constituent prin- 
 ciples, 119. Who they are who are called 
 disciples of the Lord in the spiritual world, 
 261. 
 
 Discord between married partners arises 
 from spiritual cold, 236. 
 
 Discourse, man's, in itself is such as is 
 the thought of his understanding which 
 produces it, 527. Discourse itself is 
 grounded in the thought of the under- 
 standing, and the tone of the voice is 
 grounded in the will affection, 140. Speech 
 which is said to flow from the thought, 
 flows not from the thought, but from the 
 affection through the thought, 36. Spirit- 
 ual language with representatives f ally ex- 
 presses what is intended to be said, and 
 many things in a moment, 481. Conver- 
 sation in the spiritual world may be heard 
 by a distant person as if he were present, 
 521. Frequent discourse from the memory 
 and from recollection, and not at the same 
 time from thought and intelligence, in- 
 duces a kind of faith, 415. 
 
 Disjunction, all, derives its origin from 
 the opposition of spiritual spheres, which 
 emanate from their subjects, 171. 
 
 DissiMiLrruDEs in the spiritual world are 
 separated, 273. See Likeness. 
 
 Distances.— Spheres cause distances in 
 the spiritual world, 171. Distances in the 
 spiritual world are appearances according 
 to the states of mind, 78. 
 
 Distinction, characteristic, of the woman 
 and the man, 217. 
 
 _ Diversities.. — Distinction between varie- 
 ties and diversities. There are varieties 
 between those things which are of one 
 genus, or of one species, also between the 
 genera and species ; but there is a diversi- 
 ty between those things which are in the 
 opposite principle, 324. In heaven there 
 is infinite variety, and in hell infinite di- 
 versity, 324. 
 
 Divided. — Every thing divided is more 
 and more multiple, and not more and mor« 
 simple, because what is continually divi- 
 ded approaches nearer and nearer to the 
 Infinite, in which all things are infinitely, 
 329. 
 
 Divine Good and Truth.— The divine 
 good is the esse of the divine substance, 
 and the divine truth is the existere of the 
 divine substance, 115. The divine good 
 and truth proceed as one from the Lord, 
 87. The Lord God, the Creator, is essen- 
 tial divine good, and essential divine truth, 
 84. The divine truth in the Word is uni- 
 ted to the divine good, 129. All divine 
 truth in the heavens gives forth light, 77. 
 
 Divine Essence, the, is composed of love, 
 wisdom, and use, 188. Nothing but what 
 ia of the divine essence can proceed from 
 
CONJFGIAL LOVE. 
 
 the Lord, and flow intc the inmost princi- 
 ple of man, 183. There is not uny essence 
 witiiout a form, nor any form without an 
 essence, 87. 
 
 Divine Love and Wisdom. — In the Lord 
 Gofi, the Creator, tliere are divine love 
 and Divine Wisdom, 84. 
 
 Divisible. — Every grain of thought, and 
 every drop of affection, is divisible ad infi- 
 nitum: in proportion as his ideas are divis- 
 ible man is wise, 829. Every thing is di- 
 visible in, infinitum^ 185. 
 
 Divorce, by, is meant the abolition of 
 the conjiigial covenant, and thence a ple- 
 nary separation, and after this an entire 
 liberty to marry another wife, 468. The 
 only cause of divorce is adultery, accord- 
 ing to the Lord's precept. Matt. xix. 9, 
 255, 468. 
 
 DocTHiNALs of the New Church in five 
 precepts, 82. 
 
 Doos in the spiritual world represent the 
 lusts in which the inhabitants are princi- 
 pled, 79. Who those are who appear like 
 dogs of indulgences, 505. 
 
 Doves, turtle. — In heaven, the appear- 
 ances under which the chaste delights of 
 conjugial love are presented to the view, 
 are turtle-doves, &c., 430. A pair of tur- 
 tle-doves represents conjugial love of the 
 highest region, 270. 
 
 Dbaoons in the spiritual world represent 
 the falsitie»* and depraved inclinations of 
 the inhabitants to those things which ap- 
 pertain to idolatrous worship, 79. 
 
 Dress of a bridegroom and bride during 
 their marriage in heaven, 20, 21. 
 
 Drink, to, water from the fountain sig- 
 nifies to be instructed concerning truths, 
 and by truths concerning goods, and there- 
 by to grow wise, 182. 
 
 Drinks. — In the heaven as well as in the 
 world there are drinks, 6. See Food. 
 
 Drunkenness, 252, 472. 
 
 Dura-Mater, 815. 
 
 Duties. — There are duties proper to the 
 man, and duties proper to the wife, 174. 
 In the duties proper to the men, the pri- 
 mary agent is understanding, thought, and 
 wisdom ; whereas in the duties proper to 
 the wives, the primary agent is will, affec- 
 tion, and love, 175. 
 
 Ear, the, does not hear and discern the 
 harmonies of tunes in singing, and the 
 concordances of the articulation of sounds 
 in discourse, but the spirit, 440. In heav- 
 en the right ear is the good of hearing, and 
 the left the truth thereof, 316. 
 
 Earth, the, or ground is the common 
 mother of all vegetables, 206, 897 ; and of 
 all minerals, 897. 
 
 Earth, the lower, in the spiritual world, 
 is next above hell, 231. 
 
 Earth, or country, 18, 27, 87, 49, 69, 71, 
 144, 820, &o. 
 
 Ease, by, and sloth the mind grows stu- 
 pid and the body torpid, and the whole 
 man becomes insensible to every vital love, 
 especially to conjugial love, 249. 
 
 M4 
 
 East, the.— The Lord is the East, be- 
 cause he is in the sun there, 261. 
 
 Eat, to, of the tree of life, in a spiritual 
 sense, is to be intelligent and wise from 
 the Lord ; and to eat of the tree of knowl- 
 edge of good and evil, signifies to be intel- 
 ligent and wise from self, 353. To eat of 
 the tree of life, is to receive eternal life ; to 
 eat of the tree of knowledge of good and 
 evil, is to receive damnation, 135, 444. 
 
 Ecclesiastical Order, the, on the earth 
 minister those things which appertain to 
 the Lord's priestly cliaracter, 808. What 
 is the nature of ecelesiastical self-love, 264. 
 They aspire to be gods, so far as that love 
 is unrestrained. 264. 
 
 Eden.— See Garden. 
 
 Education of children in the spiritual 
 world, 411-413. 
 
 Effect. — See Und. 
 
 Effigy. — Two married partners, between 
 or in whom conjugial love subsists, are an 
 effigy and form of it, 65. In the spiritual 
 world the faces of spirits become the effi- 
 gies of their internal affections, 273. 
 
 Election belongs to the man and not to 
 the woman, 296. The women have the 
 right of election of one of their suitors, 296. 
 
 Elevation. — With men there is an eleva- 
 tion of the mind into superior light, and 
 with women elevation of the mind into su- 
 perior heat, 188. Elevation into superior 
 light with men is elevation into superior 
 intelligence, and thence into wisdom, in 
 which also there are ascending degrees of 
 elevation, 188. The elevation into superior 
 heat with women is an elevation into chast- 
 er and purer conjugial love, and continually 
 towards the conjugial principle, which from 
 creation lies concealed in their inmost prin- 
 ciples, 188. These elevations considered 
 in themselves are openings of the mind, 188. 
 
 Elysian Fields, 182. 
 
 Employments in the spiritual world, 207. 
 
 End of this Work, 295. 
 
 End, the, and the cause, in what is to be 
 effected and in effects, act in unity because 
 they act together, 887. The end, cause, 
 and effect successively progress as three 
 things, but in the effect itself thev make 
 one, 401. Every end considered in itself 
 is a love, 212. Every end appertains to the 
 will, every cause to the understanding, and 
 every effect to action, 400. The end, unless 
 the intended effect is seen together with it, 
 is not any thing, neither does each become 
 any thing, unless the cause supports, con- 
 trives, and conjoins, 400. All operations in 
 the universe have a progression from ends, 
 through causes into effects, 400. Ends ad- 
 vance in a series, one after the other, and 
 in their progress the last end becomes first, 
 387. Ends make progression in nature 
 through times without time, but they can- 
 not come forth and manifest themselves, 
 until the effect or use exists and becomes a 
 subject, 401. The end of marriage is the 
 procreation of children, 254. All in heaven 
 are influenced bv an end of good, and all 
 in hell by an end of evil, 468, 527. 
 
TSDEX, 
 
 England, 880. 
 English, 108, 107, 32C. 
 Enunciation8, the. — Tje name of the 
 prophetic books of the Word that was 
 
 fiven to the inhabitants of Asia, before the 
 sraelitish Word, 77. 
 
 Epicurus, 182. 
 
 Equilibkium, there is an, between the 
 sphere of conjngial love, and between the 
 sphere of its opposite, and man is kept in 
 this equilibrium, 437. This equilibrium is 
 a spiritual equilibrium, 487. Spiritual equi- 
 librium is that which exists between good 
 and evil, or between heaven and hell, 444. 
 This equilibrium produces a free principle, 
 444. See Freedom. 
 
 Erudftk, the pretended, in the spiritual 
 world, 282. 
 
 Erudition appertains to rational wisdom, 
 168. 
 
 Erudition is one of the principles con- 
 stituent of rational wisdom, 163. 
 
 Esse and Existkre. — The esse of the sub- 
 stance of God is Divine good, and the ex- 
 istere of the substance of God is Divine 
 truth, 115. 
 
 Essentials.— Love, wisdom, and use, are 
 three essentials, together constituting one 
 divine essence. 183. These three essen- 
 tials flow into the souls of men, 188. 
 
 Eternity is the inflnity of time, 185. 
 
 Ethics is one of those 'sciences by which 
 an entrance is made into things rational, 
 which are the ground of rational wisdom, 
 168. 
 
 Eunuchs. — Of those who are born 
 eunuchs, or of eunuchs so made, 151. 
 Who are understood by the eunuchs who 
 make themselves eunuchs for the kingdom 
 of heaven's sake, Matt. xix. 12, 156. 
 
 Evil is not from creation ; nothing but 
 good exists from creation, 444. Man him- 
 self is the origin of evil, not that that ori- 
 gin was implanted in him by creation, but 
 that he, by turning from God to hitnself, 
 implanted it in himself, 444. Love without 
 wisdom is love from man, and this love is 
 the origin of evil, 444. No one can be 
 withdrawn from evil unless he has been 
 first led into it, 510. So ftir as any one re- 
 moves evil, so far a capacity is given for 
 good to succeed in its place, 147. So far 
 as evil is hated, so far good is loved, 147. 
 Evils and falses, after they arose, were dis- 
 tinguished into genera, species, and difier- 
 ences, 479. All evils are together of the 
 external and internal man; the internal 
 intends them, and the external does them, 
 486. So far as the understanding favors 
 evils, so far a man appropriates them to 
 himself, and makes them his own, 489. 
 8ee Hereditary. 
 
 Extension cannot be predicated of things 
 spiritual, 158. The reason why, 389. 
 
 Externals derive from their internals 
 their good or evil, 478. Of the external 
 derived from the internal, and of the ex- 
 ternal separate from the internal, 148. How 
 man after death puts off externals, and puts 
 on internals, 48*. 
 
 445 
 
 Ete, the, does not see and discern vari- 
 ous particulars in objects, but they are seen 
 and discerned by the spirit, 440. in heaven 
 the right eye is the good of vision, and 
 the left tlie'truth thereof, 316. 
 
 Eyes, when the, of the spirit are opened, 
 angels appear in their proper form, which 
 is the human, 80. 
 
 Fables.— Things which are called fables 
 at this day, were correspondences agree- 
 able to the primeval method of speaking,1,82. 
 
 Face, the, depends on the mind {animus), 
 and is its type, 524. The countenance is 
 a type of the love, 85. The variety ol 
 countenances is infinite, 35. There are not 
 two human faces which are exactly alike, 
 186. The faces of no two persons are ab- 
 solutely alike, nor can there be two faces 
 alike to eternity, 524. 
 
 Faculty. — Man is born faculty and in- 
 clination ; faculty to know, and inclination 
 to love, 184. The faculty of understand- 
 ing and growing wise as of himself, was 
 implanted in man by creation, 444. The 
 faculty of knowing, of understanding, and 
 of growing wise, receives truths, whereby 
 it has science, intelligence, and wisdom, 
 122. Man has the faculty of elevating his 
 understanding into the light of wisdom, 
 and his will into the heat of celestial love ; 
 these two faculties are never taken away 
 from any man, 230. The faculty of be- 
 coming wise increases with those who are 
 in love truly conjugial, 211. 
 
 Faith is truth, 10, 24. Saving faith is to 
 believe on the Lord Jesus Christ, 82. 
 
 Fallacies of the senses are the darkness 
 of truths, 152*. 
 
 Falses, all, have been collated into hell, 
 479. See Evils. 
 
 Falsifications of truth are spiritual 
 whoredoms, 77, 80. 
 
 Father.— The Lord in the Word is called 
 Father, 118. Most fathers, when they come 
 into another life, recollect their cliildren 
 who have died before tliem, and they are 
 also presented to, and mutually acknowl- 
 edge, each other, 406. In what manner 
 spiritual and natural fathers act, 406. By 
 father and mother, whom man is to leave, 
 Matt. xix. 4, 5, in a spiritual sense, is meant 
 his proprium (self-hood) of will, and pro- 
 prium of understanding, 194. See Pro- 
 prium. 
 
 Favor, causes of, between marriol part- 
 ners, 278, 287, 290. 
 
 Fear. — In love truly cnnjugial there is a 
 fear of loss, 818. This fear resides in the 
 very inmost principles of the mind, 818. 
 
 Ieasts,— There are in heaven, as in the 
 world, both feasts and repasts, 6. 
 
 Female.— Soo MaU and Female. The 
 female principle is derived from the male, 
 or, the woman was taken out of the man, 
 82. The female principle cannot be changed 
 into the male principle, nor the male into 
 the female, 82. The difference between the 
 essential feminine and masculine principle, 
 82, 168. The good of truth, or truth from 
 
CONJUGIAL LOVE. 
 
 ttj. I, Ml ihe female pniciple, 61, 88, 90. 
 T> * female principle consists in perceiving 
 from love, 168, 220. 
 
 Fkvkrs, malignant and pestilential, 258, 
 470. 
 
 FiRK in heaven represents good, 326. 
 
 Fire in the spiritual sense signifies love, 
 880. The fire of the angelic sun is divine 
 ^ove, 84. The fire of the altar and of the 
 candlestick in the tabernacle among the 
 Israelites, represented divine love, 880. 
 The fire of the natural sun has existed from 
 no other source than from the fire of the 
 spiritual sun, which is divine fove, 380. 
 The fires of the west signify the delusive 
 loves of evil, 77. 
 
 Fish. — In the spiritual world fishes are 
 representative forms, 76. Every fish cor- 
 responds to some quality, 76. 
 
 Flamk. — Celestial love with the angels of 
 heaven appears at a distance as flame ; and 
 thus also infernal love appears with the 
 spirits of hell, 859. Flame in the spiritual 
 world does not burn like flame in the nat- 
 ural world, 359. Celestial flame in no case 
 bursts out against another, but only de- 
 fends itself, and defends itself against an 
 evil person, as when he rushes into the 
 fire and is burnt, 865. 
 
 Flesh, the, is contrarjr to the spirit, that 
 is, contrary to the spiritual things of the 
 church, 497. Combat between the flesh 
 and the spirit, 488. Tho flesh is ignorant 
 of the delights of the spirit, 481. The flesh 
 is not setisiblc of those things which hap- 
 pen in the flesh, but the spirit perceives 
 them, 440. What is signified by the words 
 of our Lord, "They are no more twain but 
 one flesh," 60, 156*, 178, 321. By "all 
 flesh," in the Word, is signifled every man, 
 156*. 
 
 Flow from, to. — All that which flows 
 from a subject, and encompasses and en- 
 virons it, is named a sphere, 886. 
 
 Flow in, to.— Every thing which flows 
 in from the Lord into man, flows into his 
 Inmost principle, which is the soul, and 
 descends thence into his middle principle, 
 which is the mind, and through this into 
 his ultimate principle, which is the body, 
 101. The marriage of good and truth flows 
 thus from the Lord with man, immediately 
 into his soul, and thence proceeds to the 
 principles next succeeding, and through 
 these to the extreme or outermost, 101. 
 
 Flowers.— The delights of conjugial love 
 Bre represented in heaven by the flowers 
 with which the cloaks and tunics of mar- 
 ried partners are embroidered, 137. 
 
 Flowkry Fiklds. — In heaven there are 
 flowery fields which are the appearances 
 under which the chaste pleasures of con- 
 jugial love are presented to the sight, 430. 
 
 Fool), heavenly, in its essence is nothicig 
 but love, wisdom, and use, united together; 
 that is, use eflfected by wisdom, and de- 
 rived from love, 6. Food for the body is 
 given to every ore in heaven, according to 
 the use which he performs, 6. 
 
 Form.— There is nothing that exists but 
 
 446 
 
 in a form, 186. There is no substance 
 without a form, 66. Every form consists 
 of various things, and is such as is the har- 
 monic co-ordination thereof and arrange- 
 ment to one, 524. All a man's affections 
 and thoughts are in forms, and thence from 
 forms, 186. The form of heaven is derived 
 solely from varieties of souls and minds 
 arranged into such an order as to make a 
 one, 524. Truth is the form of good, 198. 
 The human form in its inmost principles is 
 from creation a form of love and wisdom, 
 861. Men from creation are forms of sci- 
 ence, intelligence, and wisdom; and women 
 are forms of the love of those principles as 
 existing with men, 187. Form of the mar- 
 riage of good and truth, 100. Two married 
 partners are that form in their inmost prin- 
 ciples, and thence in what is derived from 
 those principles, in proportion as the in- 
 teriors of their mind are opened, 101, 102. 
 Two married partners are the very forms 
 of love and wisdom, or of good and truth, 
 66. The internal form of man is that of 
 his spirit, 186. The woman is a form of 
 wisdom inspired with love-aflfection, 56. 
 The male form is the intellectual form, and 
 the female is the voluntary, 223. The most 
 perfect and most noble human form results 
 from the conjunction of two forms by mar- 
 riage, so as to become one form, 201. How 
 man, created a form of God, could be 
 changed into a form of the devil, 153*. 
 The desire to continue in its form is im- 
 planted from creation in all living things, 
 861. See Substance, 
 
 Formation. — As to formation, the mas- 
 culine soul, as being intellectual, is thus 
 truth, 220. Formation of the woman into 
 a wife according to the description in tlie 
 Book of Creation, 198-198. 
 
 Fountain, aj signifies the truth of wisdom, 
 293. Fountam of Parnassus, 182. See 
 Water. 
 
 Fowls. — Wonderful things conspicuous 
 respecting fowls, 417. 
 
 Franck, 380, 381. 
 
 Freedom originates in the spiritual equi- 
 librium which exists between heaven and 
 hell, or between good and evil, and in 
 which man is educated, 444. The freedom 
 of love truly conjugial is most free, 257. 
 The Lord wills that the male man {homo) 
 should act from principle according to rea- 
 son, 208, 438. Without freedom and rea- 
 son man would not be a man, but a beast, 
 488. 
 
 French, the, 108, 110, 826. 
 
 Frensv, or furious wildness, a legitimate 
 cause of separation, 252, 470. 
 
 Friends meet after death, and recollect 
 their friendships in the former world ; but 
 when their consociation is only from exter- 
 nal aflFections, a separation ensues, and they 
 no longer see or know each other, 273. 
 
 Friendship is one of the moral virtues 
 which have respect to life, and enter into 
 it, 164. Friendship increases with those 
 who are principled in love truly conjugial, 
 214. Inmost friendship is in love truly 
 
INDEX. 
 
 oonJuiErial, and is cl:rived from it, 180. In- 
 most friendship is seated in the breast, 180. 
 Friendship from conjiigial love differs great- 
 ly from the friendship of every other love, 
 214. Apparent friendship between mar- 
 ried partners is a consequence of the con- 
 jugial covenant being ratified for the term 
 of life, 278. There are various species of 
 apparent friendship between married part- 
 ners, one of whom is brought under the 
 yoke, and therefore subject to the other, 
 291. Difference between conjugial friend- 
 ship and servile friendship m marriages, 
 248. Under what circumstances there may 
 exist between married partners, when old, 
 a friendship resembling that of conjugial 
 love, 290. 
 
 Frozen Sobstancks, 510. 
 
 Fructification, all, is originally derived 
 from the influx of love, wisdom, and use 
 from the Lord; from an immediate influx 
 into the souls of men ; from a mediate in- 
 flux into the souls of animals ; and from an 
 influx still more mediate into the inmost 
 principles of vegetables, 183. Fructiflca- 
 tions are continuations of creation, 183. 
 Fructification in the heavens, 44, 855. 
 
 Future, the. — The Lord does not permit 
 any man to know the future, because in 
 proportion as he does so, in the same de- 
 
 free his reason and understanding, with 
 is prudence and wisdom, become inac- 
 tive, are swallowed up and destroyed, 535. 
 
 Gallery, open, 208. 
 
 Gangrenes, 253. 
 
 Gardens.— In heaven the appearances 
 tinder which the chaste delights of conju- 
 gial love are presented, are gardens and 
 flowery fields, 430. The garden of Eden 
 signifies the wisdom of love, 135. Nuptial 
 gardens, 316. Paradisiacal gardens, 8. 
 Description of the garden of the prince of 
 a heavenly society, 13. 
 
 Garland of Roses, a, in heaven signifies 
 the delights of intelligence, 293, 
 
 Garlands In heaven represent the de- 
 lights of conjugial love, 137, 298. ^ 
 
 Genera. — Distinction of all things into 
 genera, species, and discriminations ; the 
 reason wh^', 479. There are three genera 
 of adulteries, simple, duplicate, and tripli- 
 cate, 479, 484. 
 
 General of an army, 481. 
 
 Generals cannot enter into particulars, 
 828. 
 
 Generosity is one of those moral virtues 
 which have respect to life, and enter into 
 it, 164. 
 
 Genil — Who those are who, in the 
 spiritual world, are called infernal genii, 
 514. 
 
 Genital region, 188. 
 
 Gentiles. — Why there is no communi- 
 cation between the Christian heaven, and 
 the heaven of the Gentiles, 852. 
 
 Geometry is one of the sciences by which 
 an entrance is made into things rational, 
 -which are the ground of rational wisdom, 
 163. 
 
 447 
 
 Germans, 103, 109. 
 
 Germany, 380. 
 
 Gestures. — In the spiritual world the in- 
 ternal affections appear even in the ges- 
 tures, 273. 
 
 Giants, abode of, 77. 
 
 Gland, pineal, 315. 
 
 Glorification of the Lord by the angels 
 of the heavens on accouiitof his coming, 81. 
 
 Glorifyino, by, God is meant the dis- 
 charging of all the duties of our callings 
 with faithfulness, sincerity, and diligence ; 
 hereby God is glorified, as well as by act» 
 of worship at stated times, succeeding these 
 duties, 9. 
 
 Glory, the, of the love of self, elevates 
 the understanding even into the light of 
 heaven, 269. The glory of honor with men 
 induces, exalts, and sharpens jealousy, 378. 
 
 God, the, of heaven is the Lord, 78. 
 There is only one God, in whom there is a 
 divine trinity, and He is the Lord Jesus 
 Christ, 82,532. God is love itself, and wis- 
 dom itself, 182. The esse of the substance 
 of God is divine good, and the existere of 
 His substance is divine truth, 115. See 
 Lord, obs. 
 
 Good and Truth. — What the will loves 
 and does is called grood, and what the un- 
 derstanding perceives and thinks is called 
 true, 490. All those things which pertain 
 to the love are called good, and all those 
 things which pertain to wisdom are called 
 truths, 60. All things in the universe Imve 
 relation to good and truth, 60. Good and 
 truth are tne universal» of creation, and 
 thence are in all created things, 84. Good 
 has relation to love, and truth to wisdom, 
 84. By truths, man has untlerstanding, 
 
 f)eroeption, and all thought; and by goods, 
 ovBj charity, and all affection, 121. Man 
 receives truth as his own, and appropriates 
 it as his own, for he tiiinks what is true as 
 from himself, 122 ; but he cannot take good 
 as of himself, it being no object or his 
 sight, 123. The truth of faitii constitutes 
 the Lord's presence, and the good of life 
 according to the truths of faith constitutes 
 conjunction with Him, 72. The truth of 
 fiiith constitutes the Lord's presence, be- 
 cause it relates to light ; and the good of 
 life constitutes conjunction, because it re- 
 lates to heat, 72. Jn all tiling» in the uni- 
 verse, good is conjoined with truth, and 
 truth with good, 60. There is not any 
 truth withoutgood, nor good without truth, 
 87. Good is not good, only so far as it is 
 united with truth ; and truth is not truth, 
 only so far as it is united with good, 87. lie- 
 lations of good and truth to their objects, 
 and their conjunction with them, 87. The 
 good whici» joins itself vvitli the truth be- 
 longing to the man is from the Lord im- 
 mediately, but the good of the wife, which 
 joins itself with the truth belonging to the 
 man, is from the Lord mediately through 
 tiie wife, 100. See Marriage o/^Good and 
 Truth. 
 
 Government.— In heaven there are gov- 
 ernments and forms of govorumeut, 7. 
 
CONJUCHAL LOVE. 
 
 GovERNHENTs.— There are in heaven, as 
 on the earths, distinctions of dignity and 
 governmentis, 7. 
 
 Grapes, good, and bad grape», what 
 they represent in the spiritual world, 294, 
 76. 
 
 Ground. — Man at his first birth is as a 
 ground in which no seeds are implanted, 
 but which nevertheless is capable of receiv- 
 ing all seeds, and of bringing them forth 
 and fructifying them, 134. 
 
 Groves, 76, 132, 183, 816. 
 
 Guilt, Eeatus, is principally predicated 
 of the will, 493. 
 
 Gymnasia in the spiritual world, 151*, 
 207, 315, 880. 
 
 Gymnasia, Olympic, in the spiritual 
 world, where the ancient sophi ana many 
 of their disciples met together, 151*. 
 
 HABrfATioNs. — How men have ceased to 
 be habitations of God, 153*. 
 
 Hand. — In heaven the right hand is the 
 good of man's ability, and the left the 
 truth thereof, 816. If, in the Word, men- 
 tion is made of a thing's being inscribed 
 on the hands, it is because the hands are 
 the ultimat.es of man, wherein the deliber- 
 ations and conclusions of his mind termi- 
 nate, and there constitute what is simulta- 
 neous, 314. The angels can see in a man's 
 hand all the thoughts and intentions of his 
 mind, 314. "Whatever a man examines in- 
 tellectually, appears to the angels as if in- 
 Bcribed on his hands, 261. 
 
 Happiness, concerning eternal, 2 and fol- 
 lowing. Happiness ought to be within ex- 
 ternal joys, and to flow from them, 6. This 
 happiness abiding in external joys, makes 
 them joys, it enriches them, and prevents 
 their becoming loathsome and disgusting; 
 and this happiness is derived to every an- 
 gel from the use he performs in his function, 
 6. From the reception of the love of uses, 
 springs heavenly happiness, which is the 
 life ot joys, 6. Heavenly happiness results 
 from the eternal enjoyment of different 
 Btatee derived from conjugial love, 180. 
 The delights of the soul, with the thoughts 
 of the miti(l and the sensations of the body, 
 constitute hcivenly happiness, 16. The 
 happiness which results from the sensa- 
 tions of the body alone, is not eternal, but 
 Boon passes away, and in some cases be- 
 comes unhappiness, 16. Eternal happi- 
 ness does not arise from the place, but 
 from the state of the life of man (fwrno)^ 16. 
 
 Happiness, the, of cohabitation increases 
 with those who arc principled in love truly 
 conjugial, 218. 
 
 Heauno of the sick by the touch, 896. 
 
 Hearing, natural, is grounded in spirit- 
 ual hearing, which is attention of the un- 
 derstanding, and at the same time accom- 
 modation of the will, 220. The love of 
 hearing grounded in the love of hearken- 
 ing to and obeying has the sense of hear- 
 ing, and the gratifications proper to it are 
 the various kmds of harmony, 210. The 
 perception of a thing imbibed by hearing 
 
 448 
 
 only flows in indeed, but does not remain 
 unless the hearer also thinks of it from 
 himself, and asks questions concerning it, 
 183. 
 
 Heart, the, signifles love, 75. The 
 heart has relation to good, 87. The heart 
 rules by the blood in every part of the 
 body, 179. 
 
 Heat, spiritual, is love, 235. This heat 
 is from no other source than the sun of the 
 spiritual world, 235. Heat is felt, and not 
 seen, 128. When the heat of conjugial 
 love removft» and rejects the heat of adul- 
 terous love, conjugial love begins to ac- 
 quire a pleasant warmth, 147. The quali- 
 ty of the heat of conjugial love with polyg- 
 amists, 344. 
 
 PIeat and Light. — In heaven heat is love, 
 and the light with which heat is united, is 
 wisdom, 137. Natural heat corresponds to 
 spiritual heat, which is love, and natural 
 light corresponds to spiritual light, which 
 is wisdom, 145. Heavenly light acts in 
 unity with wisdom, and heavenly heat with 
 love, 145. Those things which have rela- 
 tion to light are seen, and those which 
 have relation to heat are felt, 168. The 
 delight of spiritual heat with spiritual light 
 is perceivable in human forms, in which 
 this heat is conjugial love, and this light 
 is wisdom, 189. 
 
 Heaven. — The angelic heaven is formed 
 from the human race, 156. There are 
 three heavens, the first or ultimate heaven, 
 the second or middle heaven, and the third 
 or highest heaveUj 42. The universal 
 heaven is arranged in order according to 
 all the varieties of the affections of the love 
 of good, 86. In heaven human forms are 
 altogether similar to those in the natural 
 world. Nothing is wanting in the male, 
 and nothing in the female, 44. The heav- 
 en of infants, its situation, 410. Heaven 
 of innocence, 444. Heaven of Mahometans, 
 842-844. 
 
 Helicon, 151», 182. 
 
 Heliconides, sports of the, in the spirit- 
 ual world, 207. These sports were spirit- 
 ual exercises and trials ot skill, 207. 
 
 Hell. — The universal hell is arranged in 
 order according to the affections of the love 
 of evil, 86. Those who are in evil from the 
 understanding dwell there in front and are 
 called satans, but those who are in evil 
 from the will dwell to the back and are 
 called devils, 492. Hell of the deceitful, 514. 
 
 Heraclitus, 182. 
 
 Hereditary evil is not from Adam, but 
 from a man's parents, 525. Whence it 
 springs, 245. 
 
 Heterooeneites in the spiritual world 
 are not only felt, but also appear in the 
 face, the discourse, and the gesture, 278. 
 
 Heterogeneous or Discordant, what is, 
 causes disjunction and absence in the spir- 
 itua world, 171. 
 
 Hieroglyphics, the, of the Egyptians 
 derive their origin from the science of cor- 
 refipondences and representations, 76| 
 842. 
 
INDEX. 
 
 History is one of the sciences by which 
 <u entrance is made into things rational, 
 rhich are the ground of rational wisdom, 
 163. 
 
 Hoos. — In hell, the forms of beasts under 
 wliich the lascivious delights of adulter- 
 ous love are presented to the view are hogs, 
 &c., 430. Companions of Ulysses changed 
 into hogs, 521. 
 
 Holland, 880. 
 
 HoLLANDEits or Dutchmcn, 103, 105. 
 
 HoMooKNKiTES, in the spiritual world, 
 are not only felt, but also appear in the 
 face, language, and gesture, 273. 
 
 Homogeneous or Concokdant, what is, 
 causes conjunction and presence, 171. 
 
 Honors.— In heaven the angels feel that 
 the honors of the dignities are out of them- 
 selves, and are as the garments with which 
 they are clothed, 266. 
 
 HooF, by the, of the horse Pegasus is 
 understood experiences whereby comes 
 natural inteUigence,182. 
 
 Horse, the, signifies the understanding 
 of truths, 76. ^qq Pegasus. 
 
 House. — In heaven no one can dwell but 
 in his own house, which is provided for 
 him, and assigned to liim, according to the 
 quality of his love, 50. 
 
 Human Principle, the, consists in desir- 
 ing to grow wise, and in loving whatever 
 appertains to wisdom, 52. 
 
 iluNCH-BACKED. — When the love of the 
 world constitutes the head, a man is not a 
 man otherwise than as hunch-backed, 269. 
 
 Husband. — How with young men the 
 youtiifiil principle is changed into that of 
 a husband, 199. 
 
 Husband, the, does not represent the 
 Lord, and the wife the church, because 
 both together, the husband and the wife, 
 constitute the church, 125. The husband 
 represents wisdom, and the wife represents 
 the love of the wisdom of the husband, 21. 
 Tiie husband is truth, and the wife the 
 good thereof, 76. A state receptible of 
 love, and perceptible of wisdom, makes a 
 youth into a husband, 321. See tWife. 
 
 HYPocnrTE. — Every man wlio is not in- 
 teriorly led by the Lord is a hypocrite, and 
 thereby an apparent man, and yet not a 
 man, 267. 
 
 Idea, every, of man's, however sublima- 
 ted, is substantial— that is, affixed to sub- 
 stances, 66. To every idea of natural 
 thought there adheres something derived 
 from space and time, which is not the case 
 v/ith any spiritual idea, 323. Spiritual 
 ideas, compared with natural, are ideas of 
 ideas, 326. There is not any idea of nat- 
 ural thought adequate to any idea of spirit- 
 ual thought, 326. Spiritual ideas are su- 
 pernatural, inexpressible, inett'able, and in- 
 comprehensible to the natural man, 826. 
 One natural idea contains innumerable 
 spiritual ideas, and one spiritual idea con- 
 tains innumerable celestial ideas, 829. 
 
 Identity. — No absolute identity of two 
 things exist, still less of several, 186. 
 
 449 
 
 Idolaters, ancient, in the spiritual 
 world, 78. 
 
 Idolatry. — Its origin, 78, 842. 
 
 Ijim, the, in hell represent the images of 
 the phantasies of the infernals, 264. See 
 Phantasy. 
 
 Illustrate, to, 42, 48*, 130, 134, &c. 
 
 Ohs. — In the writings of the Author, to 
 illustrate is generally used in the sense 
 of to enlighten. 
 
 Illustration. — In the Word there is il- 
 lustration concerning eternal life, 28. 
 
 Ohs. — Illustration is an actual opening of 
 the interiors which pertain to the 
 mind, and also an elevation into the 
 light of heaven, H. i?., 256. 
 
 Image. — What are the image and likeness 
 of God into which man was created, 182, 
 134. Image of the husband in the wife, 
 173. 
 
 Imagination, 4, 7. See Phantasy 
 
 Immodesty, 252, 472. All in hell are in 
 the immodesty of adulterous love, 429. 
 
 Immortality. — Man may no longer be in 
 doubt through ignorance respecting his im- 
 mortality, after the discoveries which it 
 has pleased the Lord to make, 532. 
 
 Implant, to. — That which is implanted 
 in souls by creation, and respects propaga- 
 tion, is indelible, and not to be extirpated, 
 409. Good cannot be implanted, only so 
 far as evil is removed, 525. 
 
 Impletion. — The sonl is a spiritual sub- 
 stance, which is not a subject of extension, 
 but of impletion, 220. 
 
 Imposition of Hands. — Whence it has 
 originated, 396. 
 
 Impure. — To the impure every thing is 
 impure, 140. 
 
 Impurity, the, of hell is from adulterous 
 love, 480, 495. In like manner the impuri- 
 ty in the church, 481, 495. There are in- 
 numerable varieties of impurities; all hell 
 overflows with impurities, 430. 
 
 Imputation, the, of evil in the other life 
 is not accusation, incusation, inculpation, 
 and judication, as in the world, 524; evil is 
 there made sensible as in its odor; it is 
 this which accuses, incuses, fixes blame, 
 and judges, not before any judge, but be- 
 fore every one who is principled in good, 
 and this is what is meant by imputation, 
 624. Imputation of adulterous love, and 
 imputation of conjugial love, 523-531. 
 Imputation of adulteries after death, how 
 effected, 485, 489, 493; these imputations 
 take place after death, not according to cir- 
 cumstances, which are external of the deed, 
 but according to internal circumstances of 
 the mind, 530. Imputation of good, how 
 it is effected, 524. If by imputation is 
 meant the transcription of good into any' 
 one who is in evil, it is a frivolous term, 
 526. 
 
 Impute, to. — The evil in which every one 
 is, is imputed to him after death ; in like 
 manner the good, 524, 530, 531. Evil or 
 good is imputed to every one after death, 
 according to the quality of his will and of 
 his understanding, 527. Who it is to 
 
CONJITGIAL LOVE. 
 
 whom »in is not rmputed, and wliato whom 
 jt is imputed, 529, 527. 
 
 Inactivity or Sloth occasions a nniver- 
 pal languor, dulnesa, stupor, and drowsiness 
 of the mind, and thence of the body, 207. 
 In consequence of sloth the mind grows 
 stupid and the body torpid, and the wiiole 
 man becomes* insensible to every viud love, 
 especially to coDJngial love, 24&. 
 
 Inclination. — In the truth of good, and 
 in the good, of troth, there is implanted 
 from creation an inclination to join thein- 
 Belves together into one, 88, 100; the rea- 
 son why, 89. The conjunctive inclination, 
 which is conjngial love, is in the same de- 
 gree with the conjunction of good and truth, 
 which is the church, 68. Every one de- 
 rives from liis parents his peculiar temper, 
 which is his inclination, 525. Children 
 are born with inclinations to such things as 
 their parents were inclined to, 202 ; bat it 
 is of the Divine Providence that perverse 
 inclinations may be rectified, 202. Inclina- 
 tions of married partners towards each 
 other, 171. Husbands know nothing at all 
 of the inclination? and affections of their 
 own love, but wives are well acquainted 
 with those principles in their husbands, 
 208. Inclination of the wife towards the 
 husband, 160. Dissimilitude of internal 
 inclinations is the origin and cause of cold, 
 275. External inclinations, whence they 
 arise, 246. 
 
 Indifference with married partner» 
 comes from a disunion of souls and dis- 
 junction of minds, 236, 256. 
 
 Industry is one of the moral virtues 
 which have resj)ect to life, and enter into 
 it, 164. 
 
 Inequality of external rank and condi- 
 tion is one of the external cause» of cold, 
 250. There are many inequalities of rank 
 and condition which put an end to theconju- 
 gial love commenced before marriage, 250, 
 
 Infancy is the appearance of innocence, 
 75. 
 
 Influx. — What is meant by influx, 813. 
 There is an immediate influx from the 
 Lord into the souls of men, a mediate in- 
 flux into the souls ofanimals^and an influx 
 Btill more mediate into the inmost princi- 
 ples of vegetables, 183. Every subject re- 
 ceives influx according to its form, 86. 
 The subject does not perceive the influx, 
 892. The influx is alike into all; but the 
 reception, which is according to the form, 
 causes every species to continue a particu- 
 lar species, 86. The influx of love and wis- 
 dom from the Lord is the essential activity 
 from which comes all delight, 461. Influx 
 of conjugial love, 183, 208, 355. 
 
 Inherbnt, 23, 217, 410, 422. 
 
 Ohs. — That is called inherent which pro- 
 ceeds from a common influx, A. £., 
 955. Common influx is a continual ef- 
 fort proceeding from the Lord through 
 all heaven, into each of the things 
 which pertain to the life of man. See 
 A. K, 6214. What is inherent i» as a 
 graft. 
 
 4:50 
 
 Inhehknt, to be, 32, 51, 98, 221, 423, 
 426. 
 
 Inmost principles of the mind, and in- 
 most principles of the body, 68. The liigh- 
 est things of successive order become the 
 inmost of simultaneous order, 814. Tlie 
 inmost principle of man is his soul, 183. 
 
 Innocence is the e^« of every good; crood 
 is only so far good as innocence is in it, 
 394, 414. The Lord is innooeiice itself, 
 
 394. Innocence is to be led by the Lord, 
 414. The innocence of infants flows in 
 from the Lord, 395. The sphere of inno- 
 cence flows into infants, and throusrh them 
 into parents, and affects them, 395, 396- 
 What is the innocence of infants which 
 flows ir^lo parents, 395. Tlie innocence of 
 infancy is the cause of the love called 6to?'ge, 
 
 395. Innocence corresponds to infancy, 
 and also to nakedness, 413. The inno- 
 cence of childhood i» external innocence, 
 and the innocence of wisdom internal in- 
 nocence 413. The innocence of wisdom i* 
 the end of all instruction and progression 
 with infants in the spiritual world, 413. 
 When they come to the innocence of wis- 
 dom, the innocence of infancy is adjoined 
 to them, which in the mean time had served 
 them as a plane, 413. Innocence is in con- 
 jrtgial love, and pertains to the soul, 180. 
 Innocence is one of the spiritual virtues 
 which flow from love to Got.1 and love to- 
 wards the neighbor, 164. 
 
 Insanity, 212. — Insanity, a vitiated state 
 of the mind, is a legitimate cause of sepa- 
 ration, 252, 470. 
 
 Inscribed on tbk Hands, — Why this 
 form of expression is used in the Word, 
 814. See Hand, 
 
 Instruction of children in heaven, 411- 
 418. Places of instrvietion i» the spiritual 
 world, 2«1. 
 
 Integrity, state of, 135, 155. 
 
 Intellectual, the, principle is nothing 
 bnt truth, 220. Man's intellectoal princi- 
 ple is the inmost principle of the woman, 
 195. 
 
 Intel^oenck i» a principle of reason, 
 180. There is no end to intellisrence, 185. 
 Every one is in inleltigence, not by birth, 
 but exteriorly by education, 267. The in- 
 telligence of women is in itself modest, 
 elegant, pacific, yielding, soft, tender; and 
 the intellvgence of men in itself is grave, 
 harsh, hard, daring, fond of licentious- 
 nes&, 218. Circles around the bead repre- 
 sent intelligence, 269. 
 
 Intemperance^ 252, 472. 
 
 Intention, — That which flows forth frona 
 the form of a man's life, thus from the lui- 
 derstanding and its thought, is called in- 
 tention ; but that which flows forth from 
 the essence of a man's life, thus that which 
 flows forth from his will or his love, i» prin- 
 cipally called purpose, 493. The intention 
 which pertains to the will is principally re- 
 garded by the Lord, 71, 146. Intention id 
 as an act'before detennination ; hence it ia 
 that, by a wise man and also by the Lord, 
 intention is accepted as an act, 400, 452. 
 
INDEX. 
 
 lntenlio\ is the soul of all actions, and 
 euuBcs blamableness and unblanuibleness 
 in the world, and after death imputation, 
 452. 
 
 Intercourse. — In heaven there are fre- 
 quent occasions of cheerful intercourse and 
 conversation, whereby the internal minds 
 {mentes) of the angels are exhilarated, their 
 external minds (animi) entertained, their 
 bosoms delighted, and their bodies refresh- 
 ed, but such occasions do not occur till 
 they have fulfilled their appointed uses in 
 the discharge of their respective business 
 and functions, 5. 
 
 Interiors, the, form the exteriors to their 
 own likeness, 33. The opening of the in- 
 teriors cannot be fully effected except with 
 those who have been prepared by the Lord 
 to receive the things which are of spiritual 
 wisdom, 39. These interiors, which in 
 themselves are spiritual, are opened by the 
 Lord alone, 340, 341. 
 
 Internal Principles, man's, by which 
 are meant the things appertaining to his 
 mind or spirit, are elevated in a superior 
 degree above his external principles, 185. 
 
 iNTREPiurrr is one of tlie moral virtues 
 which have respect to life, and enter into 
 it, 164. 
 
 Iron. — Age of iron, 78. 
 
 IsRAELiTisH Nation. — Why it was per- 
 mitted to tl<e Israelitish nation to marry a 
 plurality of wives, 340. 
 
 Italians, 103, 106. Italian eunuchs, 156. 
 
 Jamks, the Apostle, represented charity, 
 119. 
 
 Jealousy, concerning, 357-379. The 
 real of conjugial love is called jealousy, 
 367. Jealousy is like a burning fire against 
 those who infest love exercised towards a 
 married partJier, and it is a horrid fear for 
 the loss of that love, 368. There is a spirit- 
 ual jealousy with monogamists, and natu- 
 ral with polygamists, 369, 370. Jealousy 
 with those married partners who tenderly 
 love each other is a just grief grounded iii 
 fsound reason lest conjugial love should be 
 -divided, and should thereby perish, 371, 
 872. Jealousy with married partners who 
 do not love each other is grounded in sev- 
 eral causes, proceeding in some instances 
 from various mental sickness, 373, 375. 
 Jealousy with men resides in the under- 
 standing^ 872. In some instances there is 
 not any jealousy, and this also from vari- 
 ous causes, 376. Tiiere is a jealousy also 
 in regard to concubines, but not such as in 
 regard to wives, 377. Jealousy likewise 
 exists among beasts and birds, 378. The 
 jealousy prevalent with men and husbands 
 is different from what is prevalent with 
 women and wives, 379. 
 
 Jehovah.— The Lord is Jehovah from 
 eternity, 39. Why Jehovah is said to be 
 jealous, 366. 
 
 Jerusalem, the New, signifies the new 
 church of the Lord, 43, 534. 
 
 jKsurr, 499. 
 
 Jesus Christ. — The divine trinity is in 
 
 451 . 
 
 Jesus Christ, in whon: dwells all the ful- 
 ness of the Godhead bodily, 24. See Qod^ 
 Lord. 
 
 Jew, a, may be recognized by his look, 
 202. 
 
 Job. — The doctrine of correspondences, 
 of which the spiritual sense of the Word is 
 composed, has been concealed now for 
 some thousands of yeaxs, namely, since 
 the time of Job, 532. 
 
 John, the Apostle, represented the work» 
 of charity, 1 19. He represented the church 
 as to the goods of cnarity, John xix. 28, 
 27, 119. 
 
 Jor, heavenly, 2, and following. Heav- 
 enly joy consists in the delight of doing 
 something that is useful to ourselves and 
 others, which delight derives its essence 
 from love, and its existence from wisdom, 
 5. The delight of being useful, origina- 
 ting in love and operating by wisdom, is the 
 very soul and life of all heavenly joys, 5. 
 
 JuoaE, a, gives sentence according to ac- 
 tions done, but every one after death is 
 judged according to the intentions ; thus a 
 judge may absolve a person, who after 
 death is condemned, and vice versa, 485, 
 527. Unjust judges, their fate in the other 
 life, 231. 
 
 Judge, to. — It is permitted to every one 
 to judge of the moral and civil life of an- 
 other in the world, but to judge what is 
 the quality of his interior mind or soul, 
 thus what is the quality of any one's spir- 
 itual state, and thence what is his lot after 
 death, is not allowed, 523. No one is to 
 be judged of from the wisdom of his con- 
 versation, but of his life in union there- 
 with, 499. After death every one is judged 
 according to the intentions of the will, and 
 thence of the understanding ; and accord- 
 ing to the confirmations of the understand- 
 ing, and thence of the will, 485. 
 
 Judgment. — Difference l3Ctween corpo- 
 real judgment, and judgment of the mind, 
 57. By corporeal judgment is meant the 
 judgment of the mind according to the ex- 
 ternal senses, which judgment is gross and 
 dull, 57. See Justice and Judxjinent. 
 
 Judicial Proceedings. — In heaven there 
 are judicial proceedings, 207, 231. 
 
 Jurisprudence is one of the sciences by 
 whicii, as by doors, an entrance is made 
 into things rational, which are the ground 
 of rational wisdom, 164. 
 
 Justice, Divine. — It is contrary to Di- 
 vine justice to condemn those who ac- 
 knowledge a God and from a principle of 
 religion practise the Kiws of justice, which 
 consist in shunning evils because they are 
 contrary to God, and doing what is good 
 because it is agresable to God, 351. 
 
 Justice and Judgment. — Justice has re- 
 lation to moral wisdom, and judgment to 
 rational wisdom, 164. The spiritual man 
 in all he does acts from justice and judg- 
 ment, 280. 
 
 Kids.— In heaven, the forms of animala 
 under which the chaste delights cf oonja- 
 
CONJUGIAL LOVR. 
 
 ^ial love are presented to view are kid», 
 Ac, 430. 
 
 Kingdom, the, of Christ, whicl» is heav- 
 en, is a kingdom of uses, 7. 
 
 Labyrinth, paradisiacal, 8. 
 
 Lakes signify falsifications of truth, 80. 
 Lakes of fire and brimstone, 79, 80. 
 
 Lambs in the spiritnal world are repre- 
 sentiitive forms of the state of innocence 
 and peace of the inhabitants, 75. The 
 forms of animals under which the chaste 
 delijrlits of conjugial love are there pre- 
 sented to the view, are hunbs, &c.,430. The 
 Lord from innocence is called a lamb, 894. 
 
 Lamps signify truth, 44. 
 
 Langcage. — All in the spiritual world 
 have the spiritual language, which has in 
 it nothing common to any natural lan- 
 guage, 326. Every man comes of himself 
 into the use of that language after his de- 
 cease, 326. Every spirit and angel, when 
 conversing with a man, speak» his proper 
 language, 826. The sound of spiritual lan- 
 guage differs so for from the sound of natu- 
 ral language, that a spiritnal sound, though 
 loud, could not at all be heard by a natural 
 man, nor a natural sound by a spiritnal 
 man, 826. 
 
 Lasciviotts. — Angels discern in the ex- 
 tremes what is lascivious from what is not 
 lascivious, 439. The external principle 
 separated from the internal, is lascivious in 
 the whole and in every part, 148. The las- 
 civious mind acts lasciviously, and the 
 chaste mind chastely; and the latter ar- 
 ranges the body, whereas the former is 
 arranged by the body, 191. 
 
 Lascitiousness, in its spiritual origin, is 
 insanity, 212. In the lowest region of the 
 mind, wiiich is called the natural, reside 
 all the concupiscences of lasciviousness, 
 bat in the superior region, which is called 
 the spiritnal, there are not any concupis- 
 cences, 305. All in hell are in lascivious- 
 ness, 429. A sphere of lascivionsness is- 
 sues forth from the unchaste, 140. 
 
 Latitude. — All goods and evils partake 
 of latitude and altitude, and accordine to 
 latitude have their genera, and according 
 to altitude their degrees, 478. 
 
 Law. — Divine law and rational are one 
 law, 276. How the declaration, that no 
 one can fulfil the law, is to be understood, 
 528. 
 
 Leave his father and mother, to, Gen. 
 ii. 4; Matt. xix. 45, signifies to divest him- 
 self of the proprium of the will and of the 
 understanding, 194. 
 
 Left, the, signifies truth, 816. 
 
 Leopards in the spiritnal world represent 
 the falsities and depraved inclinations of 
 the inhabitants to those things which per- 
 tain to idolatrous worship, 79. Those who 
 only read the Word, and imbibe thence 
 notliing of doctrine, but confirm false prin- 
 ciples, appear like leopards, 78. 
 
 Leprosy, 258, 470. 
 
 Liberality is one of those virtues which 
 have respect to life, and enter into it, 164. 
 
 452 
 
 Liberty. — See Rationality and Zi^- 
 erty. 
 
 Libraries in the spiritual world, 207. 
 
 Life. — Tiie life of man essentially is hia 
 will, and formally is his understanding, 493. 
 Every one ha» excellence of life according 
 to his conjugial love, 510. 
 
 Light. — In heaven, the light with which 
 warmth is united is wisdom, 137. In heav- 
 en there is perj>etual light, and on no oc- 
 casion do the shades of evening prevail ; 
 still less is there darkness, because the sun 
 does not set, 137. Heavenly light is above 
 the rational principle with man, and ra- 
 tional light is below it, 283. If heavenly 
 light does not flow into natural light, a man 
 does not see whether any thing true is 
 true, and neither does he see that any thing 
 false is false, 233. False and delusive lights, 
 77. See Heat and Light. 
 
 Lightning. — In the spiritual world, the 
 vibration of light, like lightning, is a cor- 
 res|X)ndence and consequent appearance of 
 the conflict of arguments, 415. 
 
 Like. — There is not one angel of heaven 
 absolutely like another, nor any spirit of 
 hell, neither can there l>e to eternity, 862. 
 There are not two human faces exactly 
 alike, 186. 
 
 Likeness or Similitude, — The likeness of 
 children to their parents, 525. Man is a 
 likeness of God from this circumstance, 
 that he feels in himself that the things 
 which are of God are in him as his, 132, 
 134. Similitudes and dissimilitndes be- 
 tween married partners in general originate 
 from connate inclinations, varied by educa- 
 tion, connections, and imbibed persnasions. 
 227. There are both internal and external 
 similitudes and dissimilitudes; the internal 
 derive their origin from religion, and the 
 external from education, 246. The varieties 
 of similitudes are very numerous, and dif- 
 fer more or less from each other, 228. Va- 
 rious similitudes can be conjoined, but not 
 with dissimilitudes, 228. The Lord pro- 
 vides similitudes for those who desire love 
 truly conjugial ; and if they are not given 
 in the earths, he provides them in the heav- 
 ens, 229. In the spiritual world, simili- 
 tudes are joined, and dissimilitudes sepa- 
 rated, 273. 
 
 LiPoTHAMiA, 253, 470. 
 
 Live, to, for others is to perform uses, 18. 
 
 Loins, the, with men correspond to con- 
 jugial love, 510. 
 
 Look, to. — The Lord looks at every man 
 in the fore front of his head, and this as- 
 pect passes into the hinder part of his head, 
 444. In heaven it is impossible to look at 
 the wife of another from an unchaste prin- 
 ciple, 75. 
 
 Lord, the, is the God of heaven and 
 earth, 129. The Lord is essential good and 
 essential truth ; and these in Him are not 
 two, but one, 121. The Lord loves every 
 one, and desires to do good to every one, 7. 
 He promotes good or use by tlie mediation 
 of angels in heaven, and of" men on earth, 
 7. From the Lord, the creator atid con- 
 
INDEX. 
 
 eervator of tlie universe, there continually 
 proceed love, wisdom, and use, aad these 
 three as one, 400. 
 
 Ohi. — In all the writinfjs of the Author, 
 by the Lord, is signified the Saviour of 
 the world, Jesus Christ, who is the 
 One only God, because in Hitn dwell- 
 ctii the Trinity of Father, Son, and 
 Holy Spirit. 
 Lot. — Such as a man's life has been in 
 the world, such is his lot after death, 46. 
 Lot of those who htive abandoned them- 
 «elves to various lusts, 505, 510, 512, 514. 
 Happy lot of those who wished for domin- 
 ion from the love of uses, 266. 
 
 Love, to. — Whether it be possible for a 
 woman to love her husband, who con- 
 stantly loves her own beauty, 330. Wliether 
 a man who loves himself from his intelli- 
 gence can love. a wife, 3:31. 
 
 Love is the esife or essence of g man's 
 life, 36, 46, 358. It is the man himself, 36. 
 It is the heat of tlie life of man, or his vital 
 heat, 34, 359. Love is the essential active 
 principle of life, 183; it is kept alive by 
 delight, 18. Eacii love has its delight, 18. 
 All love is of such a nature tliat it bursts 
 out into indignation and anger, yea, into 
 fury, whenever it is disturbed in its de- 
 lights, 358. Love, without its delights, is 
 not any thing, 427. Love is spiritual 
 heat, 235. Love is spiritual heat origi- 
 nating in the fire of the angelic sun, 
 which is pure love, 358. Spiritual heat 
 living in subjects is felt as love, 235. Love 
 resides in man's will; in the will it is like 
 lire, and in the understanding like flame, 
 360. Love cannot do otherwise than love, 
 and unite itself, in order tliat it may be 
 loved in return, 160. It is such, that it de- 
 sires to communicate with another whom 
 it loves from the heart, yea, to confer joys 
 upon him, and thence to derive its own 
 joys, 180. The love of man is his very life, 
 not only the common life of his whole body, 
 and the common life of all his thoughts, 
 but also the life of all the particulars there- 
 of, 34. A man is such as his love is, and 
 not such as iiis understanding is, since tlie 
 love easily draws over the understanding 
 to its side, and enslaves it, 269. It is not 
 possible tiiat any love should become per- 
 fect either with men or with angels, 71, 146. 
 Love, conjugial, is the foundation love 
 of all celestial and spiritual loves, and 
 thence of all natural loves, 65, 143, 240. It 
 is as a parent, and all other loves are as the 
 offspring, 65. Conjugial love essentially 
 consists in the desire of two to become one, 
 that is, their desire that two lives may be- 
 come one life, 215, 37. It is the conjunc- 
 tion of love and wisdom, 65. The very 
 origin of this love resides in the inmost 
 
 {)rinciples appertaining to man, that is, in 
 lis soul, 238, 466. This origin springs from 
 the marriage, of good and truth, 60, 83-102, 
 103, 143. This love is celestial, spiritual, 
 and holy, because derived from a celestial, 
 spiritual, and holy origin, 61. The love of 
 the sex with man is not the origin of con- 
 
 453 
 
 jugial love, but is its first rudiment, 98. 
 Coniugial love in its origin is the snort of 
 wisdom and love, 75. It is called celestial, 
 as appertaining to the angels of the highest 
 heaven, and spiritual, as appertaining to 
 the angels beneath that heaven, 64. Every 
 angel has conju^rial love with its virtue, 
 ability, and delights, according to his ap- 
 plication to the genuine use in wiiich he 
 is, 207. Into conjugial love are collated all 
 joys and delights from first to last, 68. 
 Whence arise the delights ot conjugial 
 love, which are innumerable and ineffable, 
 183. This love belongs to the internal or 
 spiritual man, and hence is peculiar to man, 
 95, 96. Conjugial love corresponds to the 
 affection of truth, its chastity, purity, and 
 sanctity, 127. It is according to the state of 
 wisdom with man, 130. It remains with 
 num after death such as it had been in- 
 teriorly, that is, in the interior will and 
 thouglit, 48. The purity of heaven is from 
 conjugial love, 430. The delights of con- 
 jugial love commence in the spirit, and are 
 of the spirit even in tlie flesh, 440. These 
 delights are the deliglits of wisdom, 442. 
 What are the delights of conjugial love, 69. 
 How conjugial love is formed, 162. It cor- 
 responds to the marriage of the Lord witli 
 the church, 62, 143. Conjugial love is ac- 
 cording to the state of the church, because 
 it is according to the state of wisdom with 
 man, 130. The states of this love are, in- 
 nocence, peace, tranquillity, inmost friend- 
 ship, full confidence, &c., 180. Conjugial 
 love is of infinite variety, 57. Experience 
 testifies that conjugial love exceeds self- 
 love, the love of the world, and even the 
 love of life, 333. Conjugial love is so rare 
 at this day, that its quality is not known, 
 and scarcely its existence, 69. Conjugial 
 love, such as it was with the ancients, will 
 be raised again by the Lord, 78, 81. Con- 
 jugial love is according to religion with 
 man, spiritual with the spiritual, natural 
 with the natural, and merely carnal with 
 adulterers, 534. Of the conjunction of con- 
 jugial love with the love of infants, 885- 
 414. Of tiie imputation of conjugial love, 
 523-581. Of love truly conjugial, 57-78. 
 Considered in itself, love truly comugial is 
 a union of souls, a conjunction or minds, 
 and an endeavor towards conjunction in 
 the bosoms, and thence in the body, 179. 
 It was the love of loves with the ancients 
 who lived in the golden, silver, and copper 
 ages, 73. Considered in its origin and cor- 
 respondence, it is celestial, spiritual, lioly, 
 pure, and clean, 71. Love truly conjugial 
 is only with tiiose who desire wisdom, and 
 who consequently advance more and more 
 into wisdom, 98. So far as a man loves' 
 j wisdom from the love thereof, or truth from 
 good, so far he is in love truly conjugial, 
 and in its attendant virtue, 855. So far as 
 man becomes spiritual, so far he is in lovo 
 truly conjugial, 130. This love with its de- 
 liglits is solely from the Lord, and is given 
 to those Who live according to his precepts, 
 534. Lovt; truly conjugial may exist with 
 
CONJUOIAL LOVE. 
 
 one of the married partners, and not at the 
 same time with the other, 226. How love 
 truly conjugial is distinguished from spu- 
 rions, false, and cold conjugial love, 224. 
 Difference between love truly conjugial and 
 vulgar love, which is also called conjugial, 
 and which with some is merely the limited 
 love of the sex, 98. 
 
 Love of the Body, the. — Dignities and 
 honors are peculiarly the objects of the love 
 of the body; besides these, there are also va- 
 rious enticing allurements, such as beauty 
 and an external polish of manners, some- 
 times even an unchasteness of character, 49. 
 
 Love of Children, the, with the mother 
 and tHie father, conjoin themselves as the 
 he.irt and lung!* in the breast, 284. The 
 love of infants corresponds to the defence 
 of truth and good, 127. Why the love of 
 infants descends and does not ascend, 402. 
 The love of infants and of children is dif- 
 ferent with spiritual married partners from 
 what it is with mitural, 405. Tlie love of 
 infants remains after death, especially with 
 women, 410. Of the conjunction of con- 
 jugial love with the love of infants, 885-414. 
 
 Love OF Dominion, the, grounded in the 
 love of self, and the love of dominion 
 grounded in tiie love of uses, 262. The 
 ^ove of dominion grounded in the love of 
 >elf, is the first universal love of hell ; it is 
 in the highest degree infernal, 262. The 
 love of dominion grounded in the love of 
 uses is the universal love of heaven ; it is 
 in the highest degree celestial, 262, 266. 
 When the ruling love is touched, there en- 
 sues an emotion of the mind {animus}, and 
 if the touch iiurts, there ensues wrath, 358. 
 
 Love of the Neiohbok, tlie, is also the 
 love of doing uses, 269. The love of the 
 neighbor, or of doing uses, is a spiritual 
 love, 269. 
 
 Love, polygamical, is connubial, and at 
 the same time adulterous, 78. It is the 
 love of the sex, limited to a number, 345. 
 It is the love of tiie external or natural 
 man, and thus is not conjugial love, 345. 
 It is inscribed on the natural man, 345. 
 
 Love of Self, the, is also the love of 
 bearing rule over others, 269. The love of 
 self, or the love of bearing rule over oth- 
 ers, is a corporeal love, 269. 
 
 Love of the Sex, the, is a love directed 
 to several, and contracted with several of 
 the sex, 48. The love of the sex exists with 
 the natural man, but conjugial love with 
 tlie spiritual man, 38. Tlie love of the sex 
 witli man is not the origin of conjugial 
 love, but is its first rudiment; thus it is 
 like an external natural principle, in which 
 an internal spiritual principle is implanted, 
 
 98. It is the first in respect to time, but 
 not in respect to end, 98. The love of 
 the sex is the universal of all loves, be- 
 ing implanted from creation in the heart 
 of man, and is for the sake of the propaga- 
 tion of the human race, 46. What the chaste 
 love of the sex is, and whence derived, 55, 
 
 99. Tae love of the sex belongs to the exter- 
 nal 01 natural man, and hence is commou to 
 
 454: 
 
 every animal, 94. It is in itself natural, 141, 
 Origin of the love of the sex, 446. It is at 
 first corporeal, next it becomes sensual, af- 
 terwards it becomes natural, like the same 
 love with other animals ; but afterwards it 
 may become natural-rational, and from nat- 
 ural-rational, spiritual, and lastly spiritual- 
 natural, 447. The nature of the love of the 
 sex if it becomes active before marriage, 447. 
 The results of checking such love, 450. The 
 love ofthe sex retrains with manafterdeatli, 
 37. It remains such as it was in its interior 
 quality, that is, such as it had been in his 
 interior will and thought, 46. 
 
 Love of Uses, the, is from the Lord, 
 262, 266, 305. So far as we do uses from 
 the love thereof, so far that love increases, 
 266. The love of doing uses is also neigh- 
 borly love, 269. 
 
 Love of the Would, the, is also the love 
 of possessing wealth, 269. The love of the 
 world, or the love of possessing wealth, is a 
 material love, 269. 
 
 Love, the ruling, is the head of all the 
 rest, 46. The reason why this love remains 
 with man to eternity, 46. 
 
 Loves. — There are three universal loves 
 which form the constituents of every man 
 by creation, neighborly love, the love of the 
 world, and the love of self, 269. A man is 
 a man if these loves are subordinate in that 
 degree that the lirst constitutes the head, 
 the second the body, and the third the 
 feet, 269. Natural, spiritual, and celestial 
 loves; natural loves relate to the loves of 
 self and the world, spiritual loves to love 
 towards the neighbor, and celestial love» 
 to love towards th©^ Lord, 67. When nat 
 ural loves flow from spiritual loves, and 
 spiritual from celestial ; then the natural 
 loves live from the spiritual, and the spir- 
 itual from the celestial ; and all in this or 
 der live from the Lord, in whom they origi 
 nate, 67. Apparent loves between mar- 
 ried partners are a consequence of the 
 conjugial covenant being ratified for the 
 term of life, 278. The loves of animals are 
 altogether united with their connate sci- 
 ence, 96. See Beasts. 
 
 Love, adulterous. — Concerning the op- 
 
 f)osition of adulterous love to conjugial 
 ove, 423-443. By adulterous love oppo- 
 site to conjugial love, is meant the love of 
 adultery, so long as it is such as not to be 
 reputed as sin, nor as evil and dishonora- 
 ble, contrary to reason, but as allowable 
 with reason, 423. The quality of adulter- 
 ous love is not known, unless it be known 
 what is the quality of conjugial love, 424. 
 The impurity of hell is from adulterous 
 love, 430. The delights of adulterous love 
 commence from the flesh, and are of the 
 flesh even in the spirit, 440. The origin 
 of adulterous love is from the connection 
 {connuUum) of what is evil and false, 427. 
 Of the imputation of adulterous love, 523- 
 531. 
 
 Love and Wisdom constitute the mar- 
 riage of the Lord and the church, 21. The 
 Lord is love, and the church is wisdom, 
 
INDKX. 
 
 21. Love and wisdorn are ihe same thing: 
 as good and truth, 84. Love consists of 
 goods, and wisdom of truths, 84. 
 
 Lowi-:sT, tlie, things of successive order 
 become the outermost of simultaneous or- 
 der, 314. 
 
 Lucifer, 2<)9. 
 
 LuNos, the, signify wisdom, 75. The 
 lungs rule by respiration in every part of 
 the body, 179. 
 
 Lust.— The natural man is nothing but 
 all abode and receptacle of concupiscences 
 and lust, 448. In all that proceeds from 
 the natural man, there is concupiscence 
 and lust, 440. Concerning the unchaste 
 love of the sex with the young, 98. With 
 the Hiarrieil. 483. Concerning various 
 lusts, 444*-460, 448; 501-505, 460, 506-510, 
 611, 512, 513, 514. 
 
 Luxuuv, 252. 
 
 Lymphs of the brain, 315. 
 
 Madnkss is a vitiated state of the mind, 
 and a legitimate cause of separation, 252. 
 
 Mahomkt, 342, 344. 
 
 Mahometan Religion, 341. How it origi- 
 nated, 342. It was raised up of the Lord's 
 divine providence, to the end that it might 
 destroy the idolatries of many nations, 
 342. 
 
 Mahometans, — Why it is permitted the 
 Maliometans to marry a plurality of wives, 
 S41. Tiie Mahometan heaven is out of the 
 Cliristian heaven, and is divided into two 
 heavens, tiie one inferior and the otlier su- 
 perior, 342. 
 
 Male and Female. — Man {komo) is male 
 and female, 32, 100. The male and female 
 were created to be the essential form of 
 the marriage of good and truth, 100 and 
 following. The male was created to be 
 the undersUmding of truth, thus truth in 
 form; and the female was created to be 
 the will of good, thus good in form, 100, 
 220. The male is born intellectual, or in 
 the affection of knowing, of understanding, 
 and growing wise ; and the female par- 
 tiikes more of the will principle, or is born 
 into the love of conjoining herself with the 
 affection in the male, 33. Therefore, the 
 male and female differ as to the face, tone 
 of the voice, and form, 33, 218. Distinct 
 affections, applications, manners, and forms 
 of the male and female, 90, 91. The male 
 is the wisdom of love, and the female the 
 love of that wisdom, 32. After death the 
 male lives a male, and the female a female, 
 each being a spiritual man, 32, 100; nei- 
 ther is there any thing wanting, 51. 
 
 Male Principle, the, consists in per- 
 ceiving from the understanding, 168. The 
 truth of good, or truth grounded in good, 
 is in the male principle, 61, 86, 90. In 
 what the male principle essentially con- 
 sists, 32. See Female Principle. 
 
 Man is born in a state of greater igno- 
 rance than the beasts, 152*. Without in- 
 struction he is neitiier a man nor a beast, 
 but he is a form which is capable of receiv- 
 ing in itself that which constitutes a man, 
 
 455 
 
 thus he is not born a man but h« is made 
 a man, 152*. Man is man by virtue of the 
 will and the understanding, 494. He i» a 
 man from this circum<tance, that he can 
 will good, and understand truth, altogether 
 as from himself, and yet know and l^Iievo 
 that it is from God, 1*32. A man is a man, 
 and is distinguished from the beasts by 
 this circumstance, that his mind is distin- 
 guished into three regions, as many as the 
 heavens are distinguished into, and that he 
 is capable of being elevated out of the low- 
 est region into the ne.vt above it, and also 
 from this into the highest, and thus of be- 
 coming an angel of heaven, even of the 
 third, 495. There are three things of which 
 every man consists, the soul, the mind, and 
 the body ; his inmost principle is the soul, 
 his middle is the mind, and his ultimate is 
 the body, 101. As the soul is man's in- 
 most principle, it is from its origin celes- 
 tial ; as the mind is his middle principle, 
 it is from its origin spiritual; and as the 
 body is his ultimate principle, it is from 
 its origin natural, 158. The supreme prin- 
 ciples in man are turned upwards to God, 
 the middle |)rinciples outwards to the 
 world, and the lowest principles down- 
 wards to self, 269. In Juan are all the af- 
 fections of love, and thence all the percep- 
 tions of wisdom, compounded in the most 
 perfect order, so as to make together what 
 is unanimous, and thcrebj a one, 361. 
 Man, as to the affection* and thoughts of 
 his mind, is in the midst of angels and 
 spirits, and is so consociated with them, 
 that were he to be plucked asunder from 
 them, he would instantly die, 28. Man 
 was created for uses, 249. Man is male 
 and female, 32. The male num and the 
 female man were so created, that from two 
 they may become as it were one man, or one 
 flesh ; and when they become one, then, 
 taken together, they are a man (honw) in 
 his fulness; but without such conjunctions 
 they are two, and each is a divided or half 
 man, 37. Man was born to be wisdom, 
 and the woman to be the love of the man's 
 wisdom, 75. Man is sueh as his love is, 
 and not such as his understanding is, 269^ 
 The natural man, separate from the spirit- 
 ual, is only man as to the understanding, 
 and not as to the will ; such a one is only 
 half man, 432. A spiritual >nan is sensi- 
 ble of, and perceives spiritual delight, 
 which is a thousand times superior to nat- 
 ural delight, 29. Man lives a man after 
 death, 28. Man after death is not a natu- 
 ral man, but a spiritual or substantial man, 
 3L A spiritual or substantial man sees a 
 spiritual or substantial man, as a natural 
 or material man sees a natural or material 
 man, 31. Man after death puts off every 
 thing which does not agree with his love, 
 yea, he successively puts on the counte- 
 nance, the tone of voice, the speech, the ges- 
 tures, ftnd the manners of the love proper to 
 his life, 36; instead of a material body he en- 
 joys a substantial one, wherein natural de- 
 light grounded in spiritual is made sensible 
 
CONJUOIAL LOVE. 
 
 in its eminence, 47 ^>. Men left in the forests 
 when they were about two or three years 
 old, 151*, 152*. DiflTerence between men 
 and beasts, 138, 134, 498. 
 
 Makriaoe- Apartment of the will and un- 
 derstanding, 270. 
 
 Mauriaoe is the fulness of man (homo), 
 for by it a man becomes a full man, 156 ; 
 thus a state of marriage is preferable to a 
 state of celibacy, 156. Consent is the es- 
 sential of marriage, and all succeeding cere- 
 monies are its formalities, 21. The cove- 
 nant of marriage is for life, 276. Marriages 
 in themselves are spiritual, and thence holy, 
 53. Marriages are the seminaries of the hu- 
 man race, and thence also the seminaries 
 of the heavenly kingdom, 481. Marriages 
 made in the world are for the most part 
 external, and not at the same time internal, 
 when yet it is the internal conjunction, or 
 conjunction of souls, which constitutes a 
 real marriage, 49, 274. Marriages interiorly 
 conjunctive can hardly be entered into in 
 the world, the reason why, 320, 49. Of 
 reiterated marriages, 317-325. There are in 
 the world infernal marriages between mar- 
 ried partners, who interiorly are the most 
 inveterate enemies, and exteriorly are as 
 the closest friends, 292. Of marriages in 
 heaven, 27-41. How in heaven marriages 
 from love truly conjugial are provided by 
 the Lord, 229, 316. ' Spiritual prolification 
 of love and wisdom from n)arriages in 
 heaven, 52. Beneath heaven there are no 
 marriages {conjiigia)^ 192. Concerning the 
 marriage of the Lord and the church, and 
 the correspondence thereof, 116-181. 
 
 Marriage, the, of God and truth, 83, 115. 
 The reason why it has been heretofore un- 
 known, 83. How it takes place with man, 
 122, 123. It is the church with man, and 
 is the same tliiniras the marriage of charity 
 and faith, 02. The marriage of good and 
 truth is in every thing of the Word, 516 ; 
 from this marriage proceed all the loves 
 which constitute heaven and the church 
 with man, 65. The marriage of good and 
 truth flows into every thing of the universe, 
 220, 84. To be given in marriage signifies 
 to enter heaven, where the marriage of 
 good and truth takes place, 44. 
 
 Married Partners, two, who are prin- 
 cipled in love truly conjugial, are actually 
 forms of the marriage of good and truth, 
 or of love an<l wisdom, 66, 101, 102. 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, 159, 160. Love is inspired into 
 the man by his wife, 161. The conjunction 
 of the wife with the man's rational prin- 
 ciple is from within, 165. The wife is con- 
 joined to her husband V)y the sphere of her 
 life flowing forth from the love of him, 171- 
 173. There are duties proper to the man, 
 and duties proper to the wife ; the wife 
 cannot enter into the duties proper'to the 
 man, nor can the man enter into the duties 
 proper to the wife, so as to perform them 
 aright, 174, 175. Marriage induces other 
 
 456 
 
 forms in the sonts and minds of mairiea 
 partners, 1&2. THe woman is actually 
 formed into a wife according to the descrip- 
 tion in the book of creation, Gen. ii. 21, 22, 
 23, 193. Two married partners in heaven 
 are called, not two angels, but one angel, 50. 
 Two married partners most commonly meet 
 after death, know each other, again asso- 
 ciate, &c., 49. If they can live together, 
 they remain married partners, but if they 
 cannot, they separate themselves, 49, 51, 52. 
 
 Marrow, spiiuvl, 315. — The marrow» rep- 
 resent the interiors of the mind and of 
 the body, 312. 
 
 Marry, to.— When a man marries ho 
 becomes a fuller man. because he is joined 
 with a consort, with whom he acts as one 
 man, 59. See Marriage. 
 
 Mary signifies the church, 119. 
 
 Materials. — Substantials are tlie besrin- 
 nings of materials, 828. Natural thins.-», 
 which are material, c.innot enter into spir- 
 itual things, wliieh are substantial. 328. 
 Material things originate in substantial, 207. 
 
 Material tilings derive their origin from 
 things substantial, 207. 
 
 Mechanics is one of the sciences by wliich 
 an entrance is made into things rational, 
 which are the ground of rational wisdom, 
 168. 
 
 Meats. — Tiiere are in heaven, as in the 
 world, both meats and drinks, 6. See Food-. 
 
 Mediums are conducive to what is first in 
 itself, 98. 
 
 Medium, the, of conjunction of the Lord 
 with man, is the W^ord, 128. 
 
 Medullary substance of the brain, 315. 
 
 Meteor in the spiritual world, 315. 
 
 Mind, the, is intermediate between the 
 soul and the body, 178; although it ap- 
 pears to be in the head, it is actually in the 
 whole body, 178, 260. The human mind is 
 distinguished into regions, as the world is 
 distinguished into regions as to the atmo- 
 spheres, 188, 270; the supreme region of 
 the mind is called celestial, the middle re- 
 gion spiritual, and the lowest region nat- 
 ural, 270, 805. The mind is successively 
 opened from infancy even to extreme old 
 age, 102. As a man advances from science 
 into intelligence, and from intelligence into 
 wisdom, so also his mind changes its form, 
 94. With some, the mind is closed from 
 beneath, and is sometimes twi.sted ns a 
 spire into the adverse principle ; with others 
 that principle is not closed, but remains 
 half open above, and with seme open, 203. 
 With men there is an elevation of tlie mind 
 into superior light, and with women there 
 is an elevation of the mind into superior 
 heat, 188. The mind of every man, ac- 
 cording to his will and consequent under- 
 standing, actually dwells in one society of 
 the spiritual world, and intends and thinks 
 in like manner with those who compose the 
 society, 530. The lower principles of the 
 mind are unchaste, but its higher prin- 
 ciples chaste, 302. Every man has an in- 
 ternal and an external mind, with the 
 wicked the internal mind is insane, an J 
 
INDEX. 
 
 the external is wise; but with tbe good the 
 internal mind is wise, and from this aI^o 
 the external, 477. With the ancients, the 
 science of correspondences conjoined tlie 
 sensual things of the body with the per- 
 ceptions of the mind, and procured intel- 
 ligence, 76. 
 
 Obs. — The mind is composed of two fac- 
 ulties which make man to be man, 
 namely, the will and the understand- 
 ing. The mind composed of the spir- 
 itual will and of the spiritual under- 
 standing, is the internal man; it incloses 
 the inmost man or soul (aruma), and it 
 is inclosed by the natural mind or ex- 
 ternal man, composed of the natural 
 will and understanding. This natural 
 mind, too^ether with a sort of mind 
 still more exterior, called the animus, 
 which is formed by the external affec- 
 tions and inclinations resulting from 
 education, society, and custom, is the 
 external mind. The whole organized 
 in a perfect human form, is called spirit 
 (spiritus). The spirit in our world is 
 covered with a terrestrial body, which 
 renders it invisible ; but, freed from 
 this body by natural death, it enters 
 the spiritual world, where its spiritual 
 body is perfectly visible and tactile. 
 Miracles. — Why there are none in the 
 present day, 535. 
 
 Mire. — In hell lai*civious delights are 
 represented under the appearance of mire, 
 &c., 430. 
 
 Mistress, 459. 
 
 MoDESTV is one of those virtues which 
 have respect to life, and enter into it, 164. 
 
 Monasteries. — What becomes in the 
 other life of those who have been shut up 
 In monasteries, 54, 155. Virgins devoted to 
 the monastic life, 513. 
 
 Monogamists.— All in heaven live mar- 
 ried to one wife, 77. 
 
 Monooamical, marriages, 70, 77, 141. 
 They correspond to the marriage of the 
 Lord and the church, and originate in the 
 marriages of good and truth, 70. 
 
 Monogamy. — Why monogamy exists with 
 Christian nations, 337-339. 
 
 Moth. — Wonderful things respecting it, 
 329. 
 
 Mother. — The church in the world is 
 called motlier, 118, 119. 
 
 Morality, genuine, is the wisdom of life, 
 383. Spiritual morality is the result of a 
 life from the Lord according to the truths 
 of the Word, 293. 
 
 Multiplicable. — Every thing is multi- 
 plicable ui infinitum, 185. 
 
 Munificence is one of those virtues which 
 have respect to life, and enter into it, 164. 
 Muses, nine, or virgins represent knowl- 
 edges and sciences of every kind, 182. 
 
 Nakedness signifies innocence, 413. 
 
 Natural, the, derives its origin from the 
 spiritual, 320. Difference between the nat- 
 ural and spiritual, 326-329. The natural 
 principle is distinguished into three de- 
 
 457 
 
 grees ; the so-called natural, the natural- 
 sensual, and the natural-corporeal, 442. 
 The natural man is nothing but an abode 
 and rece[)tacle of concupiscences and lusts, 
 448. There are three degrees of the nat- 
 ural man, 496. Those wlio love only the 
 world, placing their heart in wealth, are 
 properly meant by the natural, 496 ; they 
 pour forth into the world all things of the 
 will and understanding, covetously and 
 fraudulently acquiring wealth, and regard- 
 ing no other use therein, and thence bat 
 that of possession, 496. 
 
 Nature is the recipient whereby love and 
 wisdom produce their effects or uses, 380 ; 
 thus nature is derived from life, and not 
 life from nature, 380. All the parts of na- 
 ture derive their subsistence and existence 
 from the sun, 380. Nature is in all time, 
 in time, and in all space, in space, 328. Na- 
 ture, with her time and space, must of ne- 
 cessity have a beginning and a birth, 328. 
 Wherefore nature is from God, not from 
 eternity, but in time, that is, together with 
 her time and space, 328. 
 
 Necessity for apparent love and friend- 
 ship in marriages, for the sake of order 
 being preserved in houses, 271, and follow- 
 ing, 283. 
 
 Nemesis, 504. 
 
 Novitiates, 182. — ^Novitiate spirit, 461. 
 See Spirit», 
 
 Nuptials celebrated in heaven, 19-25 
 There are nuptials in the heavens as in the 
 earths, but only with those in the heavens 
 who are in the marriage of good and truth ; 
 nor are any others angels, 44. By the words 
 of the Lord, "Those who shall be account- 
 ed worthy to attain another age, neither 
 marry nor are given in marriage," no other 
 nuptials are meant than spiritual nuptials, 
 and by spiritual nuptials is meant conjunc- 
 tion with the Lord, 41. Tliese spiritual 
 nuptials take place in the earths, but not 
 after departure thence, thus not in the heav- 
 ens, 44. To celebrate nuptials signifies to 
 be joined with the Lord, 41. To enter into 
 nuptials is to be received into heaven by 
 the Lord, 41. Why nuptials in the world 
 are essential solemnities, 306. 
 
 Obstructions of inmost life, whence they 
 proceed, 313. 
 
 Occiput, 267, 444. 
 
 OcHiM, the, in hell, represent the image» 
 of the phantasies of the mfernals, 264, 430. 
 
 Ode sung by virgins in the spiritual 
 world, 207. 
 
 Odors, the, whereby the chaste pleasures 
 of conjugial love are presented to the senses 
 in the spiritual world, are the perfumes 
 arising from fruits, and the fragrances from 
 flowers, 430. 
 
 Offensive appearances, odors, and forms, 
 under which unchaste delights are pre- 
 sented to the view in hell, 430. 
 
 Offices and employments in the spiritual 
 world, 207. 
 
 Offsprings, the, derived from the Lord 
 us a husbanci and father, and from the 
 
CONJUGIAL LOVE. 
 
 chnrcn as a wife and mother, are all spir- 
 itual, 120. The spiritual offsprin<rs which 
 are born from the Lord's marriac^e with the 
 church are truths and goods, 121. Fvom 
 the marriaores of the aneels in the hea/ens 
 are generated spiritual oiffsprincfs, which are 
 those of love and wisdom, or of good r.nd 
 truth, 65. Spiritual olfsprings, which are 
 produced from the marriages of the angels, 
 are such things as are of wisdom from the 
 father, and of love from the mother, 211. 
 See Storge. 
 
 Oil signifies good, 44. 
 
 Old men, decrepit, and infirm old women 
 are restored by the Lord to the power of 
 their age, wlien from a religious principle 
 they have shunned adulteries as enormous 
 sins, 137. 
 
 Olive-trees in the spiritual world repre- 
 sent con jugial love in the highest region, 270. 
 
 One, tlie, from whotnall things have life 
 and from whom form coheres, is the Lord, 
 624. In heaven two married partners are 
 called two when they are named husband 
 and wife, but one when they are named an- 
 gels, 177. When the will of two married 
 partners become one, they become one man 
 {homo), 196. 
 
 Operations, all, in the universe have a 
 progression from ends through causes into 
 effects, 400. 
 
 Opinions on celestial joys and eternal 
 happiness, 3. 
 
 Opposite.— There is not any tiling in the 
 universe which has not its opposite, 425. 
 Opposites, in regard to each other, are not 
 relatives, but contraries, 425. When an 
 opposite acts upon an opposite, one de- 
 stroys the other even to the last spark of its 
 life, 255. Marriages and adulteries are di- 
 ametrically opposite to each other, 255. 
 
 Opposition of adulterous love and conju- 
 gial love, 428-443. 
 
 Opulence in heaven is the fcculty of 
 growing wise, according to which faculty 
 wealth is given in abundance, 250. 
 
 Orchestra, 315. 
 
 Order, all, proceeds from first principles 
 to last, and the last becomes the first of 
 some following order, 311. All things of a 
 middle order are the last of a prior order, 
 311. There is successive order and simul- 
 taneous order ; the latter is from the for- 
 mer and according to it, 314. In succes- 
 sive order, one thing follows after another 
 from what is highest tp what is lowest, 314. 
 In simultaneous order, one thing is next to 
 another from what is itimost to what is out- 
 ermost, 314. Successive order is like a col- 
 umn with steps from the highest to the 
 lowest, 314. Simultaneous order is like a 
 work cohering from the centre to the su- 
 perficies, 314. Successive order becomes 
 simultaneous in the ultimate, the highest 
 tilings of successive order become tlie in- 
 most of simultaneous order, and the lowest 
 things of successive order become the out- 
 ermost of simultaneous order, 314. Suc- 
 cessive order of conjuarial love, 305, 311. 
 
 Organization, the, of the life of man ac- 
 
 458 
 
 cording to his love, cannot be changed afte; 
 death, .524. A change of organization can- 
 not possibly be effected, except in the ma- 
 terial body, and is utterly itnpossible in the 
 spiritual body after the former has been 
 rejected, 524. 
 
 Organs. — Such asconjugial love is in the 
 minds or spirits of two* persons, such is it 
 interiorly in its organs, 310. In these or- 
 gans are terminated the forms of tlie »nind 
 with those who are principled in couiuijial 
 love, 310. 
 
 Origin of evil, 444. Orisrin of conjngial 
 love, 60, 61, 83, 103-114, 183, 238. Origin 
 of the Mahometan religion, 342. Oriirin'ol 
 the beauty of the female sex, 881-384. 
 
 Outermost, the, lowest thines of succes- 
 sive order become the outermost of simul- 
 taneous order, 314. 
 
 Obs. — The outermost is predicated of 
 what is most exterior, in opposition to 
 the inmost, or that which is most in- 
 terior. 
 
 Owls in the spiritual world are corre- 
 spondences and consequent appearances of 
 the thoughts of confirmators, 238. 
 
 Pagans, the, who acknowledge a God 
 and live according to the civil laws of jus- 
 tice, are saved, 351. 
 
 Palace representative of conjugial love, 
 270. Small palace inhabited by two no- 
 vitiate conjusrial partners, 316. Descrip- 
 tion of the palace of a celestial society, 12. 
 
 Palladium, 151*. 
 
 Palm-Trees, in the spiritual world, rep- 
 resent conjugial love of the middle region, 
 270, 
 
 Palms of the Hands, in the, resides 
 with wives a sixth sense, which is a sense 
 of all the delights of the conjugial love of 
 the husband, 151*. 
 
 Paper on which w^as written arcana at 
 this day revealed by the Lord, 533. Paper 
 bearing this inscription, "The marriage of 
 Good and Truth," 115. 
 
 Paradise, spiritually understood, is in- 
 telligence, 353. Paradise on the confines 
 of heaven, 8. 
 
 Paralysis, 253, 470. 
 
 Parchment in Heaven. — Koll of parch- 
 ment containing arcana of wisdom concern- 
 ing conjugial love, 43. Sheet of parch- 
 ment, on which were the rules of the peo- 
 ple of^the first age, 77. 
 
 Parnassides, sports of the, in the spiritual 
 world, 207. These sports were spiritual 
 exercises and trials of skill, 207. 
 
 Parnassus, 151*, 182, 207. 
 
 Particulars are in universals as parts in 
 a whole, 261. Whoever knows universals, 
 may afterwards comprehend particulars, 
 261. 
 
 6>A«.— Particulars taken together are 
 called universals. 
 
 Partner. — Those who have lived in love 
 truly conjugial, after the death of their mar- 
 ried partners, are unwilling to enter intc 
 iterated marriages, the reason why, 821 
 See Married Partnf.n. 
 
INDKX. 
 
 Pathology, 253. 
 
 Peack Is the blessed principle of every 
 delight which is of good, 394. Peace, be- 
 cuuse it proceeds immediately from the 
 Lord, is one of the two inmost principles of 
 heaven, 394. Peace in their homes gives 
 serenity to the minds of husbands, and dis- 
 poses tJiem to receive agreeably the kind- 
 nesses olfered by their wives, 285. Peace 
 is in conjugial love, and relates to the soul, 
 180. 
 
 Peoasus. — By the winged horse Pegasus 
 the ancients meant the understanding of 
 truth, by which comes wisdom ; by tlie 
 lioofs of his feet they understood experi- 
 ences, whereby comes natural intelligence, 
 182. See Horse. 
 
 Pellicacy, 459, 460, 462. 
 Perception, common, is the same thing 
 ns influx from heaven into tlie interiors of 
 the mind, 2*^. By virtue of this perception, 
 man inwardly in liimself perceives truths, 
 and as it were sees them, 28. All have not 
 common perception, 147. There is an in- 
 ternal perception of love, and an external 
 perception, which sometimes hides the in- 
 ternal, 49. The external perception of love 
 originates in those things which regard 
 the love of the world, and of the body, 
 49. 
 
 Ohs. — Perception is a sensation derived 
 from the Lord alone, and has relation 
 to the good and true, A. 0. l'»4. Per- 
 ception consists in seeing that a truth 
 is true, and tliat a good is good ; also 
 that an evil is evil, and a false is 
 false, A. (7., 7680. Its opposite is phan- 
 tasy. See Phantasy^ ohs. 
 Pkhe'qrinations of man in the societies of 
 the spiritual world, during his life in the 
 natural world, 530. 
 
 Periods whereby creation is preserved 
 in the state foreseen and provided for, 400, 
 401. 
 
 Perxosteums, 511. 
 
 Peter, the Apostle, represented truth 
 and faith, 119. 
 
 Phantasy, 267. — Those are in the plian- 
 tasy of their respective concupiscences who 
 think interiorly in themselves, and too 
 much indulge 'their imagination by dis- 
 coursing with themselves: for these sepa- 
 rate their spirit almost from coiniection 
 with the body, and by vision overflow the 
 understanding, 267. What is the fite of 
 those after death who have given them- 
 selves up to their phantasy, 268, 514. Er- 
 rors which phantasy has introduced 
 through ignorance of the spiritual world, 
 and of its sun, 422. 
 
 Obs. — Phantasy is an appearance of per- 
 ception : it consists in seeing what is 
 true as false, and what is good as evil ; 
 and what is evil as good, and what is j 
 false as true, A. C, 7680. 
 Phantoms. — Who those arc who in the ' 
 othsr life appear as phantoms, 514. i 
 
 Philosophers, difference between, and j 
 Sophi, 130. The ancient people, who ac- j 
 knowledged the wisdom of reason as wis- 
 
 459 
 
 dom, wore called philosophers, 180. See 
 
 rHiLosopiiiOAL considerations concern- 
 ing the abstract substance, form, subject, 
 &c., 66, 186. 
 
 Philosophy is one of those sciences by 
 which an entrance is made into things ra- 
 tional, which are the grounds of rational 
 wisdom, 163. 
 
 Physics is one of the sciences by which 
 an entrance is made into things rational, 
 which are the ground of rational wisdom, 
 163. 
 
 Place. — In the spiritual world there are 
 places as in the natural world, otherwise 
 there could be no habitations and distinct 
 abodes, 10. Nevertheless place is not 
 place, but an appearanceof place, according 
 to the state of love and wisdom, 10, Places 
 of instruction in the spiritual world, 261. 
 
 Places, public, in the spiritual world, 
 17, 79. 
 
 Planes successive, formed in man, on 
 which superior principles may rest and 
 find support, 447. The ultimate plane in 
 which the sphere of conjugial love and it» 
 opposite terminate is the same, 439. The 
 rational plane, with man, is the medium be- 
 tween heaven and hell ; the marriage of 
 good and truth flows into this plane from 
 above, and the marriage of evil and false 
 flows into it from beneath, 436. 
 
 Planets. — Kevelations made at the pres- 
 ent day concerning the inluibitants of the 
 planets, 582. See Treatise by the Author 
 on The EixrtUs in the Universe. 
 
 Plastic force in animals and vegetables, 
 whence it proceeds, 233. 
 
 Plato, 151*. 
 
 Platonist. — Arcana unfolded by a Pla- 
 tonist, 153*. 
 
 1*LKAJ9URES. — Scusatious, with the pleas- 
 ures thence derived, appertain to the body, 
 273. The delights of adulterous love are 
 the pleasures of insanity, 442, 497. 
 
 Plkdoks. — After a declaration of con- 
 sent, pledges are to be given, 300. These 
 pledges are continual visible witnesses of 
 mutual love, hence also they are memorials 
 thereof, 300. 
 
 Poland, 521. 
 
 Poles, 108, 108. 
 
 Political Self-love, its nature and qual- 
 ity, 264. It would make its votaries desir- 
 ous of being emperors if left without re- 
 straint, 264. 
 
 Politics is one of those sciences by 
 which an entrance is made into things ra- 
 tional, which are the ground of rational 
 wisdom, 163. 
 
 PoLYOAMiCAL lovc is the love of the ex- 
 ternal, or natural man, 845. In this love 
 there is neither chastity, purity, nor sancti- 
 ty, 346. 
 
 Polyoamist, no, so long as he remains 
 such, is capable of being made spiritual, 
 847. Conjugial chastity, purity, and sanc- 
 tity cannot exist with polygamist», 346. 
 
 Polygamy, of, 832-352.' Whence it ori- 
 ginates, 849. Polygamy is lasciviousness, 
 
CONJUGIAL LOVE. 
 
 845. Polygamy is not a sin with those 
 who live in it from a religious principle, as 
 did the Israelites, 848. Wliy polygamy 
 was permitted to the Israelitisn nation, 
 340. 
 
 Popes. — Dreadful fate of two popes who 
 had compelled emperors to resign their do- 
 minions, and had behaved ill to them, 
 both in word and deed, at Eome, whither 
 they came to supplicate and adore them, 
 265. 
 
 PouTioo of palm-trees and laurels, 56. 
 
 Posterior, the, is derived from the pri- 
 or, as the effect from its cause, 326. That 
 which is posterior exists from what is pri- 
 or, as it exists from what is prior, 380. 
 Between prior and posterior there is no 
 determinate proportion, 326. 
 
 Power, active or living, and passive or 
 dead, 489. Whence proceeds the propa- 
 gative, or plastic force, in seeds of the vege- 
 table kingdom, 238. 
 
 Precept. — He who from purpose or con- 
 firmation acts against one precept, acts 
 against the rest, 628. The precepts of re- 
 generation are five, see No. 82 : among 
 which are these, that evils ought to be 
 shunned, because they are of the devil, and 
 from the devil ; that goods are to be done, 
 because they are of God, and from God ; 
 and that men ought to go to the Lord, in 
 order that He may lead them to do the lat- 
 ter, 525. 
 
 Predicates. — A subject without predi- 
 cates is also an entity which has no exist- 
 ence in reason (ens nullius rationis), 66. 
 
 Predications are made by a man accord- 
 ing to his rational light, 485. Predications 
 of four degrees of adulteries, 485 and fol- 
 lowing. Difference between predications, 
 charges of blame, and imputations, 485. 
 
 Prelates, why the, of the church have 
 given the pre-eminence to faith, whicli is 
 of truth, above charity, which is of good, 
 126. 
 
 Preparation for heaven or for hell, in 
 the world of spirits, has for its end that the 
 internal and external may agree together 
 and make one, and not disagree and make 
 two, 48*. 
 
 Presence. — The origin or cause of pres- 
 ence in the spiritual world, 171. Man is 
 receptible of the Lord's presence, and of 
 conjunction with Him. To come to Him, 
 causes presence, and to live according to 
 His commandments, causes conjunction, 
 841. His presence alone is without recep- 
 tion, but presence and conjunction together 
 are with reception, 341. The truth of faith 
 constitutes the Lord's presence, 72. 
 
 Preservation is perpetual creation, 86. 
 Whence arises perpetual preservation, 85. 
 
 Pretender. — Every man who is not in- 
 teriorly led by the Lord is a pretender, a 
 sycophant, a hypocrite, and thereby an ap- 
 parent man, and yet not a man, 267. 
 
 Priest, chief, of a society in heaven, 266. 
 
 Primary. — What is first in respect to end, 
 is first in the mind and its intention, be- 
 cause it is regarded as primary, 98. Things 
 
 460 
 
 primary exist, subsist, and persist, from 
 things ultimate, 44, 
 
 Primeval.— In the world, at tlie present 
 day, nothing is known of the primeval 
 state of man, which is called a state of in- 
 tegrity, 355. What the primeval state of 
 creation was, and how man is led back to 
 it by the Lord, 355. 
 
 Prince of a society in heaven, 14 and fol- 
 lowing, 266. 
 
 Principle, the primary, of the church is 
 the good of charity, and not the truth of 
 faith, 126. 
 
 Principles and Principiates, 328. 
 
 Obs. — Principiates derive their essence 
 from principles, T. C. B., 177. All 
 things of the body are principiates, 
 that is, are compositions of fibres, 
 from principles which are receptacles 
 of love and wisdom, L. L. and W.^ 
 369. 
 
 Probity is one of those virtues which 
 have respect to life, and enter into it, 164. 
 
 Problp:m concerning the soul, 315. 
 
 Proceed, to. — All tilings which proceed 
 from the Lord, are in an instant from first 
 principles in last, 389. 
 
 Procreation, sphere of the love of, 400. 
 
 Progression. — There is no progression 
 of good to evil, but a progression of good 
 to a greater and less good, and evil to a 
 greater and less evil, 444. A progression 
 from ends through causes into effects is in- 
 scribed on every man in general, and in 
 every particular, 400, 401. Decreasing pro- 
 gression of conjugial love, 78. 
 
 Prolificatiun corresponds to the propa- 
 gation of truth. 127. Spiritual proiifica- 
 tion is that of love and wisdom, 51, 52. 
 Origin of natural prolifications, 115. The 
 sphere of prolification is the same as the 
 universal sphere of tlie marriage of good 
 and truth, which proceeds from the Lord. 
 92. All prolification is originally derivecl 
 from the influx of love, wisdom, and use 
 from the Lord, from an immediate influx 
 into the souls of men, from a mediate in- 
 flux into the souls of animals, and from an 
 influx still more mediate into the inmost 
 principles of vegetables, 183. Prolifica- 
 tions are continuations of creation, 183. 
 The principle of prolification is derived 
 from the intellect alone, 90. In the princi- 
 ple of prolification of the husband is the 
 soul, and also his mind as to its interiors, 
 which are conjoined to the soul, 172. Its 
 state with hiisbands, if married pairs were 
 in the marriage of good and truth, 115. 
 
 Promulgation, cause of tlie, of the deca- 
 logue by Jehovah God upon Mount Sinai, . 
 351. 
 
 Propagate, to. — Love and wisdom, with 
 use, not only constitute man (homo), but 
 also are man, and propagate man, 183. A 
 feminine principle is propagated from in- 
 tellectual good, 220. 
 
 Propagation, all, is originally derived 
 from the influx of love, wisdom, and use 
 from the Lord, from an immediate influx 
 into the souls of men, from a mediate iu- 
 
INDEX. 
 
 flux into the sonls of animals, and from an 
 influx still more mediate into the inmost 
 prinoiples of vewotablea, 183. Propaofa- 
 tions are continuations of creation, 18;i. 
 Propagation of the Boul, 220, 236, 238, 245, 
 821. The propagation of the human race, 
 and thence of the angelic heaven, was the 
 chief end of creation, 68. 
 
 Propaoative, or plastic force of vegeta- 
 bles and animals, whence it originated, 
 138. 
 
 Proprittm, man's, from his birth is essen- 
 tially evil, 262. The proprium of man's 
 {homo) will, is to love himself and t\\Q pfo- 
 priumoiYiU understanding is to love his 
 own wisdom, 194, These two propriums 
 are deadly evils to man, if they remain 
 with him," 194. The love of these two pro- 
 priums is changed into conjugial love, so 
 far as man cleaves to his wife, that is, re- 
 ceives her love, 194. 
 
 Providencp:, the Divine, of the Lord ex- 
 tends to every thing, even to the minutest 
 particulars concerning marriages, and in 
 marriages, 229, 316. The operations of 
 uses, bv the Lord, by the spheres which 
 proceed from Him, are the Divine Provi- 
 dence, 386, 391. 
 
 Ohs. — The Divine Providence is the 
 
 same as the mediate and immediate 
 
 influx from the Lord, A. G., 6480. See 
 
 the Treatise on the Divine Providence, 
 
 by the Author. 
 
 Prudence is one of the moral virtues 
 
 which have respect to life, and enter into 
 
 it, 164. Nothing of prudence can possibly 
 
 exist but from God, 854. Prudence of 
 
 wives in concealing their love, 294. This 
 
 prudence is innate, 187. It was implanted 
 
 in women from creation, and consequently 
 
 by birth, 194. Of self-derived prudence, 
 
 854. 
 
 Pulpit in a temple in the spiritual world, 
 23. 
 PtT, or Patt, 28, 29, 182. 
 Obs. — This is the Greek word ttoS, writ- 
 ten in ordinary characters; the Au- 
 thor gives the Latin translation at No. 
 28. (In quodam pu sen ubi.) This 
 word expresses the uncertainty in 
 which philosophers and tlieologians 
 are on the subject of the soul. 
 PuRf:, — It is not possible that any love 
 should become absolutely pure, with men 
 or with angels, 71, 146. To the pure all 
 things are pure, but to them that are de- 
 filed, nothing is pure, 140. 
 
 Purification the spiritual, of conjugial 
 love may be compared to the purification 
 of natural spirits, as eflfected by the chem- 
 ists, 145. VVisdom purified may be com- 
 pared with alcohol, which is a spirit highly 
 rectified, 145. 
 
 PuRiTv, the, of heaven is from conjugial 
 love, 430. In like manner the purity of 
 the clmrch, 431. 
 
 PuRPLK, the, color from its correspond- 
 ence signifies the conjugial love of the wife, 
 76. 
 Purpose.— That which flows forth from 
 
 461 
 
 the very essence of a man's life, thus which 
 flows forth from his will or his love, ia 
 principally culled purpose, 493. As soon 
 as any one from purpose or confirmation 
 abstains from any evil because it is sin, he 
 is kept by the Lord in the j urpose of ab- 
 staining from the rest, 529. 
 
 PusTULKS, 253, 470. 
 
 Put away, to. — Putting away on account 
 of adultery is a plenary separation of minds, 
 which is called divorce, 255. Other kinds 
 of putting away, grounded in their partic- 
 ular causes, are separations, 255. 
 
 Put off, to. — Man after death puts off 
 every thing which does not agree with his 
 love, 36. How a man after death puts off 
 externals and puts on internals, 48* 
 
 Pythagoras, 151*. 
 
 Pythagoreans, 153*. 
 
 QuALTTT of the love of the sex in heaven, 
 44. The quality of every deed, and in 
 general the quality of every thing depends 
 upon the circumstances which mitigate or 
 aggravate it, 487. 
 
 Eainbow painted on a wall in the spirit- 
 ual world, 76. 
 
 Kational principle, the, is the medium 
 between heaven and the world, 145. Above 
 the rational principle is heavenly light, and 
 below the rational principle is natural 
 light, 238. The rational principle is form- 
 ed more and more to the reception of heav- 
 en or of hell, according as man turns him- 
 self towards good or evil, 436. 
 
 Ohs. — The rational principle of man par- 
 takes of the spiritual and natural, or 
 is a medium between them, A. C, 
 268. 
 
 Kationality, spiritual, comes by means 
 of the Word, and of preachings derived 
 therefrom, 293. Natural, sensual, and cor- 
 poreal men enjoy, like other men, ttie pow- 
 ers of rationality, but they use it while they 
 are in externals, and abuse it while in their 
 internals, 498, 499. Kationality, with dev- 
 ils, proceeds from the glory of'the love of 
 self, 269, and also with atheists, who enjoy 
 a more sublime rationality than many 
 others, 269. 
 
 Kationality and Liberty. — When mau 
 turns himself to the Lord, his rationality 
 and liberty are led by the Lord ; but if back- 
 wards, from the Lord, his rationality and 
 liberty are led by hell, 437. 
 
 Keaction. — In all conjunction by love 
 there must be action, reception, and reac- 
 tion, 293. 
 
 Kead, to. — While man reads the Word, 
 and collects truths out of it, the Lord ad- 
 joins good, 128 ; but this takes place inte- 
 riorly with those only who read the Word 
 to the end that they may become wise, 
 128. 
 
 Keal.— -Love and wisdom are collected 
 together in use, and therein become one 
 principle, wliich is called real, 183. 
 
 Reason, human, is such that it under- 
 stands truths from the light thereof, al- 
 
CONJUGIAL LOVE. 
 
 though it has not heretofore distinguished 
 them", 490. 
 
 Ueasonkrs. — They are named such wlio 
 never conehide any thing, and make wiiat- 
 ever they hear a matter' of argument atid 
 dispute whether it be so, with perpetual 
 contradiction, 232. What their fate is in 
 the otlier life, 232. 
 
 Reasonings, the, of the generality com- 
 mence merely from effects, and from effects 
 proceed to some consequences thence re- 
 sulting, and do not commence from causes, 
 and from causes proceed analytically to ef- 
 fects, 385. Truth does not admit of rea- 
 sonings, 481. They favor the delights of 
 the flesh against those of the spirit, 481. 
 
 Rkckption is according to religion, 352. 
 "Without conjunction there is no reception, 
 841. See Reaction. 
 
 Recipient. — Man is a recipient of God, 
 and consequently a recipient of love and 
 wisdom from Him, 182. A recipient be- 
 comes an image of God according to recep- 
 tion, 132. 
 
 Reciprocal principle, the, of conjunction 
 with God, is, that a man should love God, 
 and relish the things which are of God, as 
 from himself, and yet believe that they are of 
 God, 132, 122. Without such a reciprocal 
 principle conjunction is impossible, 132. 
 
 Rectification. — The purification of con- 
 jugial love may be compared to the purifi- 
 cation of natural spirits, effected by chem- 
 ists, and called rectification, 145. 
 
 Reformed, to be. — Man is reformed by 
 ihfe understanding, and this is effected by 
 the knowledges of good and truth, and 
 by a rational intuition grounded therein. 
 495. 
 
 Regeneration is a successive separation 
 from the evils to which man is naturally in- 
 clined, 146. Regeneration is purification 
 from evils, and thereby renovation of life, 
 525. The precepts of regeneration are five, 
 525. See Precepts. By regeneration a 
 man is made altogether new as to his spirit, 
 and this is effected by a life according to 
 the Lord's precepts, 525. 
 
 Regions of the mind. — In human minds 
 there are three regions, of which the high- 
 est is called the celestial, the middle the 
 spiritual, and the lowest the natural, 305. 
 In tlie lowest man is born ; he ascends into 
 the next above it by a life according to the 
 truths of religion, and into the highest by 
 the marriage of love and wisdom, 305. In 
 the lowest region dwells natural love, in the 
 superior spiritual love, and in the supreme 
 celestial love, 270. In each region there is 
 a marriage of love and wisdom, 270. The 
 pleasantnesses of conjugial love in the high- 
 est region are perceived as blessednesses, in 
 the middle region as satisfactions, and in 
 the lowest region as delights, 835. In the 
 lowest region reside all the concupiscences 
 of evil and of lasciviousness ; in the supe- 
 rior region there are not a ly concupiscences 
 of evil and of lasciviousness, for man is in- 
 troduced into this region by the Lord when 
 he is reborn; in the supreme region is con- 
 
 462 
 
 jugial chastity in its love, into this region 
 man is elevated by the love of uses, 305. 
 
 Reign, to, with Christ is to be wise, and 
 perform uses. 7. 
 
 Relation, there is no, of good to evil, but 
 a relation of good to a greater and less good, 
 and of evil to a greater and less evil, 444. 
 What is signified by the expression, for tlio 
 sake of relatives, 17. 
 
 Relatives subsist between the greatest 
 and the least of the same thing, 42o, 17. 
 
 Religion constitutes the state of the 
 church with man, 238. Religion is im- 
 planted in souls, and by souls is transmit- 
 ted from parents to their offspring, as the 
 supreme inclination, 246. With Christians 
 it IS formed by the good of life, agreeable 
 to the truth of doctrine, 115. Conjugial 
 love is grounded in religion, 238. Where 
 there is not religion, neither is there con- 
 jugial love, 239. There is no religion with- 
 out the truths of religion ; what is religion 
 without truths, 239. Religion, as it is the 
 marriage of the Lord and the church, is the 
 initiamentand inoculation of conjugial love, 
 531. That love in its progress accompanies 
 reliction, 531. The first internal cause of 
 cold in marriages is the rejection of reli- 
 gion by each of the parties, 240. The 
 second cause is, that one has religion and 
 not the other, 241. The third is, that one 
 of the parties is of one religion, and the 
 other of another, 242. The fourth is the 
 falsity of religion, 243. 
 
 Obs. — Tiiere is a difference which it is 
 important to bear in mind, between 
 relicjion and the church; the church 
 of the Lord, it is true, is universal, and 
 is with all those who acknowledge a 
 Divine Being, and live in charity, 
 whatever else may be their creed ; but 
 the church is especially where the 
 Word is, and where by means of the 
 Word the Lord is known. In the 
 countries where the Word does not ex- 
 ist, or is withdrawn from the people 
 and replaced by human decisions, as 
 among the Roman Catholics, there is 
 religion alone, but there is, to speak 
 correctly, no church. Among Protest- 
 ants, there is both religion and a 
 church, but this church has come to an 
 end, because it has perverted the Word. 
 Renew, to. — Every part of man, both 
 interior and exterior, renews itself, and 
 this is effected by solutions and repara- 
 tions, 171. 
 
 Renunciation of whoredoms, whence ex- 
 ists the chastity of marriage, how it is ef- 
 fected, 148. 
 
 Repasts. — In heaven, as in the world, 
 there are repasts, 6. 
 
 Representations. — Among the ancients 
 the study of their bodily senses consisted 
 in representations of truths in forms, 76. 
 
 Representative. — To those who are in 
 the third heaven, ever^ representative of 
 love and wisdom becomes real, 270. 
 
 Respiration ok the Lungs, the, has rela- 
 tion to truth, 87, 
 
TNDKX. 
 
 Rest. — Wiiat is the meanii.g of eteriml 
 rest, 207. 
 
 Retain, to.— In whatever state man is 
 he retains the thculty of elevating tlio un- 
 derstanding, 495. 
 
 Revelations made at tiie present day by 
 the Lord, 532. 
 
 Rib, by a, of the breast is signified, in 
 the 8[)iritual sense, natural truth, 193. 
 
 Right, tiie, dignities good, 316. It also 
 Bignifies power, 21. 
 
 Rites, customary. — There are customary 
 rites which are merely formal, and there 
 are others which, at the same time, are also 
 ea-'entirtl, 306. 
 
 RiValship or emulation between married 
 parties respecting right and power, 291. 
 Emulation of prominence between married 
 partners is one of tlie external causes of 
 cold, 248. 
 
 Rules of life concerning marriages, 77. 
 Universal rule, 147, 813. 
 
 Sabbath, the. — The life of heaven from 
 the worship of God, is called a perpetual 
 Sabbath, 9. Celebration of tiie Sabbath in 
 a heavenly society, 23, 24. 
 
 Sacrilege. — See Sacrimony. 
 
 Sacrimony. — In heaven, marriage with 
 one wife is culled sacrimony, but if it took 
 place with more than one it would be called 
 sacrilege, 76. 
 
 Sagacity is one of the principles conatit- 
 tient of natural wisdom, 163. 
 
 Sanctities. — The marriage of the Lord 
 and the churcli, and tlie marriage of good 
 and truth, are essential sant;tities, 64. 
 Sanctity of the Holy Scriptures-, 24. 
 
 Sanctuary of tlie tabernacle of worship 
 amongst the most ancient in heaven, 
 75. 
 
 Satans. — They are called satans who 
 have confirmed themselves in favor of na- 
 ture to the denial of God, 380. Those who 
 are evil from the understanding dwell in 
 the front in hell, and are called satans, but 
 those who are in evil from the will, dwell 
 to the back and are called devils, 492. See 
 Devils. Satan wishing to demonstrate that 
 nature is God, 415. 
 
 Obs, — In the Word, by the devil i» un- 
 derstood that hell which is to the 
 back, and in whicli are the most wick- 
 ed, called evil genii ; and by saUin, that 
 hell in which dwell those who are not 
 so wickeil, who are called evil spirits, 
 K and B., 544. 
 
 Satisfaction. — In love truly conjugial 
 exists a state of satisfaction, 180. 
 
 Saturnine or golden age, 153*. 
 
 Satym. — In the spiritual world the sa- 
 tyr-like form is tlie form of dissolute adul- 
 tery, 521. 
 
 Saved, to be.— All in the universe who 
 acknowledge a God, and, from a religious 
 principle, shun evil as sins against Him, 
 are saved, 343. 
 
 Science is a principle of knowledges, 
 i30. There is no end to science, 185. 
 Wan is not born into the science of any love, 
 
 463 
 
 but beasts and birdn are born into the sci- 
 ence of all their loves, 133. Man is born 
 without sciences, to the end that he may 
 receive them all ; whereas, supposing hitn 
 to Le. ^orn into sciences, he could not re- 
 ceive any but those into which he was born, 
 134. Science and love are undivided com- 
 panions, 134. 
 
 Science of Correspondences, the, was 
 among the ancients the science of sciences, 
 632. It was the knowledge concerning the 
 spiritual things of heaven and the church, 
 and thence they derived wisdom, 532. It 
 coiiioined the sensual thing» of their bodies 
 with the perceptions of their minds, and 
 procured to them intelligence, 76. This 
 science having been turned into idolatrous 
 science, was so obliterated and destroyed 
 by the divine providence of the Lord, that 
 no visible traces of it were left remaining, 
 532. Nevertheless, it hafs been again dis- 
 covered by the Lord, in order that the men 
 of the church may again have conjunction 
 with Him, and consociation with' the an- 
 gels ; which purposes are effected by the 
 Word, in which all things are correspond- 
 ences, 532. See Correspondences. 
 
 Scorbutic Phthisic, 253, 470. 
 
 Scripture, the sacred, which proceeded 
 immediately from the Lord, is, in general 
 and in particular, a marriage of good and 
 truth, 115. 
 
 Seat, the, of jealousy is in the under- 
 standing of the husband, 372. 
 
 Seducers.— Their sad lot after death, 
 514. 
 
 See, to, that what is true is true, and 
 that what is false is false, is to »eo from 
 heavenly light in natural light, 233. 
 
 Seeds spirituallv understood are truths. 
 
 220. By the seed of man, whereby iron 
 shall be mixed with clay, and still they 
 shall not cohere, is meant the truth of the 
 Word falsified, 79. Formation of seed, 
 220, 245, 183. 
 
 Self-Conceit, or Self-debived Intelli- 
 gence.— The love of wisdom, if it remains 
 with man, and is not transcribed into the 
 woman, is an evil love, and is culled self- 
 conceit, or the love of his own intelligence, 
 88, 353, The wife continually attracts to 
 herself her husband's conceit of his own 
 intelligence, and extinguishes it in him, 
 and verifies it in herself, 853. He who, 
 from a principle of self-love, is vain of his 
 own intelligence, cannot possibly love hia 
 wife with true conjugial love, 193. 
 
 Semblances, conjugial, 279-289. 
 
 Semination corresponds to the potency 
 of truth, 127. It has a spiritual origin, and 
 proceeds from the truths of which the un- 
 derstanding consists, 220. 
 
 Sensations with the pleasures thence de- 
 rived appertain to the body, and affections 
 with the thoughts thence derived appertain 
 to the mind, 278. 
 
 Sense. — Ever^- love has its own proper 
 sense, 210. Spiritual origin of the natural 
 senses, 220. See Taste, Smell, Hearing, 
 Touch, Siglit. Each of these senses lias it« 
 
CONJUGIAL LOVE. 
 
 dfciig'hta, with variations according to the 
 specific nses of each, 68. The sense proper 
 to conjugial love is the sense of touch, 210. 
 The use of this sense is the complex of all 
 other uses, 68. Wives have a sixth sense, 
 and which is a sense of all the delights of 
 the conjugial love of the husband, and this 
 sense they have in the palms of their hands, 
 155*. 
 
 Sknsuai.. — Natural men who love only 
 the delights of the senses, placing their 
 heart in every kind of luxury and pleasure, 
 are properly meant by the sensual, 496. 
 The sensual immerse all things of the 
 will, and consequently of the understand- 
 ing, in the allurements and fallacies of the 
 senses, indulging in these alone, 496. 
 
 Separations of married partners. Le- 
 gitimate causes thereof, 251-254. 
 
 Serene, principle of peace, 155*. 
 
 Series. — All those things which precede 
 in minds form series, which collect them- 
 selves together, one near another, and one 
 after another, and these tojarether, compose 
 a last or ultimate, in which they co-exist, 
 813. The series of the love of infixnts, from 
 its greatest to its least, thus to the boundary 
 in which it subsists or ceases, is retrograde, 
 the reason why, 401. 
 
 Serpent, the, signifies the love of self- 
 intelligence, 353. By the serpent. Gen. iii. 
 1, is meant the devil, as to the conceit of 
 self-love and self-intelligence, 135. In 
 hell, the forms of beasts, under which the 
 lascivious delights of adulterous love are 
 presented to the sight, are serpents, &c., 
 430. I 
 
 Sex. — The love of the male sex differs 
 from that of the female sex, 382. Origin ; 
 of the beauty of the female sex, 381-384. j 
 Cause of the beauty of the female sex, 56. ! 
 
 Sheep, in the spiritual world, are the [ 
 representative forms of the state of inno- : 
 cence and peace of the inhabitants, 75. j 
 
 Sheepfold signifies the church, 129. i 
 
 Shower, golden, 155*, 208. j 
 
 Sight. — There is in man an internal and \ 
 an external sight, 477. Natural sight is , 
 grounded in spiritual sight, which is that 
 of the understanding, 220. The love of 
 seeing, grounded in the love of understand- 
 ing, has the sense of seeing; and the grat- 
 ifications proper to it are the various kinds 
 of symmetry and beauty, 210. How gross 
 the sight of the eye ia, 416. 
 
 Silver signifies intelligence in spiritual 
 truths, and thence in natural truths, 76. 
 The silver age, 76. 
 
 Simple.— Every thing divided is more 
 and more multiple, and not more and more 
 simple, S29. 
 
 Simultaneous. — There is simultaneous 
 order and successive order, 814. That si- 
 multaneous order is grounded in succes- 
 sive, and is according to it, is not known, 
 814. 
 
 Sin. — All that which is contrary to re- 
 ligion is believed to be sin, because it is 
 contrary to God ; and, on the other hand, 
 all that which agrees with religion is be- 
 
 46i 
 
 lieved not to be sin, because it agrees with 
 God, 348. 
 
 Sincerity is one of those virtues which 
 have respect to life, and enter into it, 164. 
 
 Sinciput, 267. 
 
 SiNGiNO in heaven, 55, 155*. 
 
 Sirens, fantastic beauty of, in the spir- 
 itual world, 505. 
 
 Sisters. — The Lord calls those brethren 
 and sisters who are of his church, 120. 
 
 Six. — The number six signifies all and 
 what is complete, 21. 
 
 Sleep, the, into which Adam fell, when 
 the woman was created, signifies man's 
 entire ignorance that the wife is formed, 
 and, as it were, created from hi»n, 194. 
 
 Sleep, to. Gen. ii. 21, signifies to be in 
 ignorance, 194. Sleep in heaven, 19. 
 
 Slothful, to the, in the spiritual world, 
 food is not given, 6. 
 
 Small-Pox, 253, 470. 
 
 Smelling, natural, is grounded in spir- 
 itual smelling, which is perception, 220. 
 The love of knowing those things which 
 float about in the air, grounded in the love 
 of perceiving, is the sense of smelling; 
 ana the gratifications proper to it are the 
 various kinds of fragrance, 210. 
 
 Sobriety is one of those virtues which 
 have respect to life, and enter into it, 164. 
 
 Society, every, in heaven may be con- 
 sidered as one common body, and the con- 
 stituent angels as the similar parts thereof, 
 from which the common body exists, 10. 
 
 Socrates, 151*. 
 
 Socratics, 153*. 
 
 Solitary, there is neither good nor sol- 
 itary truth, but in all cases they are con- 
 joined, 87. 
 
 Solutions and reparations by which every 
 part of man, both interior and exterior, re^ 
 news itself, 171. 
 
 Somnambulists act from the impulse of a 
 blind science, the understanding being 
 asleep, 134. 
 
 Sons in the Word signify truths conceiv- 
 ed in the spiritual man, and born in the 
 natural, 120, 220. Those who are regen- 
 erated by the Lord are called in the Word 
 sons of God, sons of the kingdom, 120. 
 
 SoNs-iN-LAW, what, and daughters-in- 
 law signify in the Word, 120. 
 
 Songs in heaven, 17, 19. Heavenly songs 
 are in reality sonorous affections, or affec- 
 tions expressed and modified by sounds, 
 55. Singing in heaven is an affection of 
 the mind, which is let forth through the 
 mouth as a tune, 155*. Affections are ex- 
 pressed by songs, as thoughts are by dis- 
 course, 55. 
 
 SoPHi. — The most ancient people did not 
 acknowledge any other wisdom tlian the 
 wisdom of life, and tliis was the wisdom ot 
 those vvho were formerly called sophi, 130. 
 
 Soul, the, is the inmost principle of man, 
 101, 158, 206. It is not life, but the proxi- 
 mate receptacle of life from God, and 
 thereby the habitation of God, 315. It is 
 a form of all things relating to love, and ol 
 all things relating to wisdom, 315. It is a 
 
INDEX. 
 
 forjn from which the smallest thing can- 
 not be taken away, and to which the small- 
 est thing cannot be added, and it is the 
 inmost of all the forms of the whole body, 
 815. Propagation of the soul, 220, 245. 
 The soul of the offspring is from the fa- 
 tlier, and its clothing from the mother, 206, 
 2S8. The principle of truth in the sonl is 
 the origin of seed, in which is the sonl of 
 man, 220, 483. It is in a perfect iiuman 
 form, covered wirh substances from the 
 purest principles of nature, whereof a body 
 is formed in the womb of the mother, 183. 
 The soul of man, and of every animal, from 
 an implanted tendency to self-propagation, 
 forms itself, clothes itself, and becomes 
 seed, 220 ; because the soul is a sjiiritual 
 substance, whicii is not a subject of ex- 
 tension but of impletion, and from which 
 no part can be taken away, but tlie wliole 
 may be produced without any loss thereof, 
 hence it is that it is as fully present in the 
 smallest receptacles, which are seeds, as in 
 its greatest receptacle, the body, 220. The 
 soul of every man, by its origin, is celes- 
 tial, wherefore it receives influx iinme- 
 aiaifcly from the Lord, 482. The soul and 
 the mind are the man, since both consti- 
 tute tiie spirit wiiich lives after deatl), and 
 which is in a perfect human form, 260, 
 The soul constitutes the inmost principles 
 not only of the head, but also of the body, 
 178. The soul and mind adjoin themselves 
 closely to the flesh of the body, to operate 
 and produce their effects, 178. A mascu- 
 line soul, 220. How a feminine principle 
 is produced from a male soul, 220. How a 
 union of the souls of married partners is 
 effected, 172. See Mind, ohg. 
 
 Space. — Those things which, from their 
 "riifin. arc celestial and spiritual, are not 
 in space, but in the appearances of space, 
 158. The soul of man being celestial, nnd 
 his mind spiritual, are not in space, 158. 
 
 SPANIAKDS, 103, 104. 
 
 Species.— Why the Creator has distin- 
 guished all things into genera, species, and 
 discriminations, 479. 
 
 SPEECH, the, of wisdom is to speak from 
 causes, 75. From the thought, which ahso 
 is spiritual, speech flows, 220. 
 
 Sphere.— All that whicn flows from a 
 subject, and encompasses and surrounds 
 It, is named a sphere, 386. Frcm the Lord, 
 by the spiritual sun, proceeds a sphere of 
 heat and light, or of love and wisdom, to 
 operate ends which are uses, 386. The 
 universal sphere of generating and prop- 
 agating the celestial things, which are of 
 .OVC- and the spiritual things, which are of 
 windfom, and thence the natural things, 
 which are of offspring, proceeds frotn the 
 Lord, and tills the universal heaven and the 
 universal world, 855. The divine sphere 
 which looks to tlie preservntion of the uni- 
 verse in its created state by successive gen- 
 erations, is called the sphere of procreating, 
 iJ86. The divine sphere which looks to 
 the preservation of generations in their 
 ')eginninirs, arjd afterwards in tlieir pro- 
 
 4t>5 
 
 gressions, is called the sphere of proUct- 
 ing the things created, 886. There are 
 several ojther divine spheres, which are 
 named according to uses, as the sphere of 
 defence of good and truth against evil and 
 false, the sphere of reformation and regen- 
 eration, the spliere of innocence and peace, 
 the sphere of mercy and grace, &c., 222, 
 386. But the universal of all is the con- 
 jugial sphere, because this is the superem- 
 inent sphere of conservation of the cre- 
 ated universe, 222. This sphere fills the 
 universe, and pervades all things from first 
 to last, 222; thus from angels even to 
 worms, 92. Why it is more universal than 
 the spliere of heat and lij^ht which proceed 
 from the sun, 222. In its origin, the con- 
 jugial sphere, flowing into the universe, is 
 divine; in its progress in heaven with the 
 angels, it is celestial and spiritual; with 
 men it is natural ; with beasts and birds, 
 animal; with worms merely corporeal; 
 with vegetables, it is void of life ; and, 
 moreover, in all its subjects it is varied ac- 
 cording to their forms, 225. This sphere 
 is received immediately by the female sex, 
 and mediately by the male, 225. The sphere 
 of conjugial love is the very essential 
 sphere of heaven, because it descends from 
 the heavenly marriage of the Lord and the 
 church, 54. Whereas there is a sphere of 
 conjugial love, there is also a sphere oppo- 
 site to it, which is called a sphere of adul- 
 terous love, 434. This sphere ascends from 
 hell, and the sphere of conjugial love de- 
 scends from heaven, 435, 455. These 
 spheres meet each other in each world, but 
 do not conjoin, 436, 455. Between these 
 two spheres there is equilibrium, and man 
 is in it, 437, 455. Man can turn himself to 
 whichever spliere he pleases ; but so far as 
 he turns himself to the one, so far he 
 turns himself from the other, 438, 455. 
 A sphere of love from the wife, and of un- 
 derstanding from the man, is continually 
 flowing forth, and unites them, 321. A 
 natural sphere is continually flowing forth, 
 not only from man, but also from beasts — 
 yea, from trees, fruits, flowers, and also 
 from metals, 171. There flows forth— yea, 
 overflows from every man {homo) — a spir- 
 itual sphere, derived from the affections of 
 his love, which encompasses him, and in- 
 fuses itself into the natural sphere derived 
 from the body, so that these two spheres 
 are conjoined, 171. Every one, both man 
 and woman, is encompassed by his own 
 sphere of life, densely on the breast, and 
 less densely on the back, 224. 
 
 Spire. — With whom t'he mind is closed 
 from beneath, and sometimes twisted as a 
 spire into the adverse principle, 203. 
 
 Spirit, the. — There are two principles 
 which, in the beginning, with every mar. 
 who from natural is made spiritual, are at 
 strife together, which are commonly called 
 the spirit and the flesh, 488. The 'love of 
 marriage is of the spirit, and the love of 
 adultery is of the flesh, 488. See FU*k. 
 
 Spikits.— See Mind. ohs. By novitiate 
 
CONJTJt-IAL LOVE. 
 
 spiiiUs afre meant men newly deceased, who 
 are called By^'-its because tliey are then 
 spiritual men, 461. Who those are, who, 
 after do*»-*^, *>:>'>omc corporeal spirits, 49o. 
 
 SpmrruAT. — Tlie difference between what 
 Is spiritual and natural is like that between 
 prior and posterior, which bear no determ- 
 mate proportion to each other, 326. Spir- 
 itual pri*-:ciples without natural, wliich are 
 their cc~.t:3:ent, have no consistence, 52. 
 Spiritual principles considered in them- 
 selves have relation to love and wisdom, 
 52. The things relating to the church, 
 which are called spiritual things, reside in 
 the inmost principles with man, 130. By 
 the spiritual is meant he who loves spirit- 
 ual tilings, and thereby is wise from the 
 Lord, 281. A man (homo) without religion 
 is not spiritual, but remains natural, 149. 
 To become spiritual is to be elevated out of 
 the natural principle, that is, out of the 
 light and heat of the world into the light 
 and heat of heaven, 347. Man becomes 
 spiritual in proportion as his rational prin- 
 ciple begins to derive a soul from influx 
 out of '^'T.ven, which is the case so far as it 
 is affected and delighted with wisdom, 145. 
 
 Spibitoallt, to think, is to think ab- 
 stractedly from space and time, 828. 
 
 Sports of wisdom in the heavens, 132. 
 Literary sports, 207. Conjugial love in its 
 origin is the sport of wisdom and love, 75, 
 183. Games and shows in the heavens, 17. 
 The sixth sense in the female sex is called 
 in the heavens the sport of wisdom with 
 its love, and of love with its wisdom, 
 155*. 
 
 Spring. — In heaven the heat and light 
 proceeding from the sun cause perpetual 
 Bpring, 137. In heaven, with conjugial 
 partners, there is spring in its perpetual 
 conatus, 855. All who come into heaven 
 return into their vernal youth, and into 
 the powers app>ertaining to that age, 44. 
 
 Stables signify instructions, 76. 
 
 Stage entertainments. See Actors. 
 
 States. — The state of a man's life is his 
 quality as to the understanding and the 
 will, 184. The state of a man's life from 
 infancy, even to the end of life, is contin- 
 ually changing, 185. Tlie common states 
 of a man's life are called infancy, child- 
 hood, youth, manhood, and old age, 185. 
 No subsequent state of life is the same as 
 a preceding one, 186. The last state is 
 such as the successive order is, from which 
 it is formed and exists, 313. What was 
 the primeval state, wiV ih is called a state 
 of integrity, 855. 0/ the state of mar- 
 ried partners after death, 45-54. There 
 are two states into which a man enters af- 
 ter death — an external and an internal 
 state ; he comes first into his external 
 state, and afterwards into his internal, 47*. 
 
 Statue, the, which Nebuchadnezzar saw 
 in a dream represented the ages of gold, 
 silver, copper, and iron, 78. 
 
 Stones signify natural truths, and pre- 
 iioas stones spiritual truths, 76. 
 
 Store, abundant, 220, 221. 
 
 Storehouse.— The conjugial principle of 
 one man wfth one wife is the storehouse 
 of human life, 457. 
 
 Stokge.— The love called storge is the 
 love of infants, 392. This love prevails 
 equally with the evil and the good, and, in 
 like manner, with tame and wild beasts; 
 it is even in some cases stronger and more 
 ardetit with evil men, and also with wild 
 beasts, 392. The innocence of infancy is 
 the cause of the love called storge^ 895. 
 Spiritual storge, 211. 
 
 Study, what was the, of the men who 
 lived in the silver age, 76. Study of sci- 
 ences in the spiritual world, 207. 
 
 Stupidity of the age, 481. 
 
 Sublimation. — The purification of conju- 
 gial love may be compared to the purifica- 
 tion of natural spirits, as effected by chem- 
 ists, and called sublimation, 145. 
 
 Subject, every, receives influx according 
 to its form, 86. All a man's affections and 
 thoughts are in forms, and thence from 
 forms, for forms are their subiect», 186. A 
 subject without predicates is an entity 
 wliich has no existence m rsison, 66. See 
 Suhfitaiice. 
 
 Subsistence is perpetual existence, 86. 
 
 Substance. — There is no substance with- 
 out a form, an unformed substance not be- 
 ing any thing, 66. There is not any good 
 or truth wliich is not in a substance as in 
 its subject, 66. Every idea of man's, how- 
 ever sublimated, is substantial, that is, af- 
 fixed to substance, 66. Material things 
 derive their origin from things substantial, 
 207. In man, all the affections of love, 
 and all the perceptions of wisdom, are ren- 
 dered substantial, for substances are their 
 subjects, 361. See Form. 
 
 Substantial. — The difference between 
 wl).r.t is substantial and what is material is 
 like the difference between what is prior 
 and what is posterior, 31. Spiritual things 
 are substantials, 328. Spirits and angels 
 are in substantijils and not in materials, 
 828. Man after deatii is a substantial man, 
 because this substantial man lay inwardly 
 concealed in the natural or material man, 
 81. The substantial man sees the substan- 
 tial man, as the material man sees the"ma- 
 'terial man, 31. All things in the spirit- 
 ual world are substantial and not material, 
 whence it is that there are in their perfec- 
 tion in that world, all things which are in 
 the natural world, and many things be- 
 sides, 207. Every idea of man's, however 
 sublimated, is substantial, that is, attached 
 to substances, 66. 
 
 Successive. — There is a successive ordei 
 and a simultaneous order, and there is an 
 influx of successive order into simultane- 
 ous order, 814. See Order. 
 
 Summary of the Lord's commandments, 
 340, 82. 
 
 Sun. — There is a sun of the spiritual 
 world as there is a sun of the Ciitural world, 
 880. The sun of the spiritual world pro- 
 ceeds immediately from the Lord, who ia 
 in tlie midst (^^ 't, 235. That sun is pur« 
 
INDEX. 
 
 .eve, 285, 380, 5S2 It appears tiery before 
 the angels, altogether as the sun of our 
 world appears before men, 235. It does 
 not set nor rise, but stands constantly be- 
 tween the zenith and the horizon, that is, 
 at the elevation of 45 degrees, 187. The 
 spiritual sun is pure love, and the natural 
 sun is pure fire, 182, 532. Whatever pro- 
 ceeds from the spiritual sun partakes of life, 
 since it is pure love; whatever proceeds 
 from the natural sun partakes nothing of 
 life, since it is pure fire, 532. The spiritual 
 sun is in the centre of the universe, and its 
 operation, being without space and time, 
 is instant and present from first principles 
 in last, 891. For what end the sun of the 
 natural world was created, 235. The fire 
 of the natural sun exists from no other 
 source than from the fire of the spiritual 
 sun, which is divine love, 880. 
 
 Suppers. — In heaven, as in the world, 
 there are suppers, 19. 
 
 SuBvivoR, 321. — See Deceased. 
 
 SWAMMEKDAM, 416. 
 
 Swans, in the spiritual world, signify 
 conjugial love in the lowest region of the 
 mind, 270. 
 
 SwEDENBORO. — He protcsts in truth that 
 the memorable relations annexed to the 
 chapters in this work are not fictions, but 
 were truly done and seen ; not seen in any 
 state of the mind asleep, but in a state of 
 full wakefulness, 1. That it had pleased 
 the Lord to manifest Plimself unto him, and 
 send him to teach tiie things relating to 
 the New Ciiurch, 1. That the interiors of 
 his mind and spirit were opened by the 
 Ijord, and tiiat tlience it was granted' \\\\\\ 
 to be in the s[)iritual world with atigels, 
 and at the same titne in the natural world 
 with men, 1, 3vt, 326. State of anxi-ety in- 
 to which he fell wiien once he thought of 
 the essence and omn presence of God from 
 eternity, that is, of God before the creation 
 of the world, 328. Tiie angels, as well as 
 himself, did not know the differences be- 
 tween spiritual and natural, because there 
 had never before been an opportunity of 
 comparing them tojrether by any person's 
 existing at the same time in botii worlds; 
 and witiiout such comparison and refer- 
 ence tiiiise ditferences were not ascertaina- 
 ble, 327. On a certain time, as he was 
 wandering through the streets of a great 
 city inquiriniT for' a lodging, he entered a 
 iiouse inluihited by nuirned partners of a 
 ditferent relijiion ;' the angels instantly ac- 
 costed him, and told him they could not 
 on that account remain with him there, 
 242. He had observed for twenty-five 
 vears continufclly, from an influx percepti- 
 ble and srcnsible, that it is impossible to 
 think analytically concerning any form of! 
 government, civil law, moral virtue, or any | 
 si)iritual truth, unless the divine principle ' 
 flows in from the Lord's wisdom tiiroujrli I 
 the spiritual world. 419. Me declares, that ' 
 having related a thousand particulars re- ' 
 fjpecting departed spirits, iie has never' 
 beard any one object, how can such be 
 
 467 
 
 their lot when they are not yet risen fi ^n» 
 their sepulchres, the last judgment not be- 
 ing yet accomplished ?. 28. 
 
 Swedes, 103, 112. 
 
 Sweetness. — In heaven, the chaste love 
 of the sex is called heavenly sweetness, 55. 
 
 Sympathies.— In the spiritual world sym- 
 pathies are not only felt, but also appear in 
 the face, the discourse, and gesture, 273. 
 With some married partners' in the nat- 
 ural world, there is antipathy in inter- 
 nals, combined with apparent sympathy in 
 their externals, 292. Sympathy derives its 
 origin from the concordance of spiritual 
 spheres, which emanate from subjects, 
 171. 
 
 Tabernacle. — In heaven, the most an- 
 cient people dwell in tabernacles, because, 
 whilst in the world, they lived in taberna- 
 cles, 75. Tabernacle of their worship ex- 
 actly similar to the tabernacle of which the 
 form was showed to Moses on Mount Si- 
 nai, 75. 
 
 Tables of wood and stone on which were 
 the writings of the tnost ancient people, 
 77. Tablet with this inscription, "The 
 covenant between Jehovah and the Heav- 
 ens," 75. 
 
 Tartarus, 75. — Shades of Tartarus, 75. 
 
 Tartary. — The ante-Mosaic Word, at 
 this day lost, is reserved only in Great 
 Tartary, 77. 
 
 Taste, sense of. — The love of self-nour- 
 ishment, grounded in the love of imbibing 
 goods, is the sense of tasting, and the de- 
 lights proper to it are the various kinds of 
 delicate foods, 210. 
 
 Temperance is one of those moral virtue» 
 which have respect to life and enter into it, 
 164. 
 
 Temple, description of a, in heaven, 23. 
 Temple of wisdom, where tiie causes of the 
 beauty of the female sex were discussed, 
 56. 
 
 Temporal. — Idea of what is temporal in 
 regard to marriages, effect that it produce<i 
 on two married partners from heaven pres- 
 ent with Swedetiborg, 216. 
 
 Theatres in the heavens, 17. — Sec 
 AcUyfs. 
 
 Thing, every, created by the Lonl is rep- 
 resentative, 294. 
 
 Think, to, spiritually is to think ab- 
 stractetily from space and time, and to think 
 naturally is to tuink in conjunction with 
 space and time, 328. To think and con- 
 clude frotn an interior and prior principle 
 is to think and conclude from ends and 
 causes to effects, but to think and conclude 
 from an exterior or posterior principle, is 
 to think and conclude frjin eifects to 
 causes and ends, 408. The spiritual man 
 thinks of things incomprehensible and in- 
 effable to the natural man, 326. 
 
 Thought is the existere, or existence of 
 a man's life, from the esse or essence, wliicii 
 is love, 36. Spiritual thouirhts, compared 
 with natural, are thoughts of thoughts, 
 321». Spiritual thoughts are the begin- 
 
CONJUGIAL LOVE. 
 
 nlngs and origins of natural tlionghts, 826. 
 Spiritual thought so far exceeds natural 
 tlionglitas to be respectively ineffable, 826. 
 
 Thunder. — Clapping of the air like thun- 
 der is a correspondence and consequent 
 appearance of the conflict and collision of 
 Mrgu:n<ints amongst spirits, 415. 
 
 Tones, discordant, brousrht into harmo- 
 ny, 248. 
 
 ToiTCH, to. — This sense is common to all 
 the other sense», and hence borrows some- 
 wliat from them, 210. It is the sense prop- 
 er to coiijugial love, 210. The love of 
 knowing objects, grounded on the love 
 of circumspection and self-preservation, is 
 the sense of touching, and the gratifica- 
 tions proper to it are tlie various kinds of 
 litilltiiion, 210. Tiie innocence of parents 
 and the innocence of children meet each 
 other by the touch, especially of the hands, 
 896. See Sense. 
 
 Tkaue3. — In the spiritual world there are 
 trades, 207. 
 
 TitANQuiLLiTT is in conjuglal love, and 
 relates to the mind, 180. 
 
 TuANsoRiBKU, to be. — Whereas every man 
 {/lotno) by birth inclined to love himself, it 
 was provided from creation, to prevent 
 niiin's perishing by self-love, and the con- 
 ceit of liis own intellitrence, that that love 
 of the man (vir) should be transcribed into 
 tlie wife, 3o8, 88, 193, 293. 
 
 TitANscRiPTioN, the, of the good of one I 
 person into another is impossiWe, 525. 
 
 TiiEK, a, signiiles man, 135. The tree of 
 life siguities man living from God, or God 
 living in man, 135. To eat of this tree sig- 
 nifies to receive eternal life, 135. The 
 tree of the knowledge of good and evil, 
 signifies the belief that life for man is not 
 God, but self, 135. By eating thereof sig- 
 nifies damnation, 185. 
 
 Trinity, the Divine, is in Jesus Christ, 
 in whom dwells all the fulness of the God- 
 liead bodily, 24. 
 
 Truth.— ^What the understanding per- 
 ceives and thinks is called truth, 490. 
 Truth is the form of good, 198, 493. There 
 is the truth of good, and from this the 
 good of truth, or truth grounded in good, 
 and good grounded in that truth ; and in 
 these two principles is implanted from cre- 
 Htion an inclination to join themselves to- 
 gether into one, 88. The truth of good, 
 or truth grounded in good, is male (or mas- 
 culine), and the good of truth, or good 
 grounded in truth, is female (or feminine), 
 61, 88. See Good and Truth. 
 
 Truth does not admit of reasonings, 481. 
 
 Truths pertain to the understanding, 
 128. 
 
 Two. — In every part of the body where 
 tliere are not two, they are divided into 
 two, 316. 
 
 TziiM. — In hell, the forms of birds, and 
 under wliich the lascivious delights of 
 adulterous love are presented to the view, I 
 are birds called tziim, 430. I 
 
 Ulcers, 253. ! 
 
 Ultimate. — It is a universal law that 
 things primary exist, subsist, and persist 
 from things ultimate, 44. That the ulti- 
 mate state is such as the successive order 
 is, from which it is formed and exists, is a 
 canon which, from its truth, must be ac- 
 knowledged in tlie learned world, 318. 
 
 Ulysses, co>mpanions of, changed into 
 hogs, 521. 
 
 Unchastity, difference between, and 
 what is not chaste, 139. Unchastity is en- 
 tirely opposed to chastity, 139. There is a 
 conjuirial love which is not cliaste, an<l yet 
 is not unchastity, 139. The love opposite 
 to conjngial love is essential unehii^tity, 
 189. If the renunciations of whoredoms 
 be not tiiade from a principle of religion, 
 unchastity lies inwardly concealed like cor- 
 rupt matter in a wound only outwardiv 
 healed, 149. 
 
 Unclean or Filthy, every, principle of 
 hell is from adulterers, 500. 
 
 Uncleanness, 252, 472. 
 
 Undeustanding, the. — Man has uiider- 
 standintr from heavenly light, 238. The 
 understandinof considered in itself is mere- 
 ly the ministering and serving principle of 
 the will, 196. It is only the form of the 
 will, 498. Man is capable of elevating his 
 intellect above his luitural loves, 96. See 
 IVill and Understanding. 
 
 Union.— Spiritual union of two married 
 partners is the actual adjunction of the soul 
 and mind of the one to the soul and mind 
 of the other. 821. <'onjugial love is the 
 union of souls, 179, 480, 482. Union be- 
 tween two married partners in heaven is 
 like that of the two tents in the breast, 
 which are called the heart and the lungs, 
 75. 
 
 Unfty, the, of souls between two married 
 partners in heaven is seen in their faces ; 
 the life of the husband is in the wife, and 
 the lifeof the wife is in the husband — they 
 are two bodies but one soul, 75, 
 
 Universals. — Whoever knows univcrsals 
 may afterwards comprehend particulars, 
 because the latter are in the former as parts 
 in a whole, 261. Good and truth are the 
 universals of creation, 84, 92. There are 
 three universals of heaven and three uni- 
 versals of heU, 261. A universal principle 
 exists from, and consists of singulars, 888. 
 If we take away singulars, a universal is a 
 mere name, and is like somewhat superfi- 
 cial, which has no contents within, 38S. A 
 universal truth is acknowledged by every 
 intelligent man, 60. Every universal truth 
 is acknowledged as soon as it is heard, in 
 consequence of the Lord's influx and at 
 the same time of the confirmation of heav- 
 en, 62. 
 
 Universe. — The universe, with all its 
 created subjects, is from the divine love, 
 by the divine wisdom, or what is the same 
 thing, from the divine good, by the divine 
 truth, 87. All things which proceed from 
 the Lord, or from the sun, which is from 
 him, and in which he is, pervade ♦he crea- 
 ted universe, even to the last of all ib< prin- 
 
TNDKX. 
 
 oiples, 3S9. AH thing i, rht- universe 
 liuve relation to good and triit.i, 60. In 
 every thing in the universe good is con- 
 joined with truth, and trutli witli good, W. 
 
 U-sK is essential good, 188, 77. Use is 
 doing good from love by wisdom, 183. 
 Creation can only be from divine love by 
 divine wisdom, in divine use, 183. All 
 things in the universe are procreated and 
 formed from use, in use, and for use, 183. 
 All use is from the Lord, and is effected by 
 angels and men, as of themselves, 7. Uses 
 are the bonds of society ; there are as many 
 bonds as there are uses, and the immber of 
 uses is intinite, 18. Tliere are spiritual 
 uses, such as regard love towards God, and 
 love towards our neighbor, 18. There are 
 moral and civil uses, such as regard the love 
 of I he society and state to which a man be- 
 longs, and of his fellow-citizens among whom 
 he lives, 18. There are natural uses, which 
 regard the love of the world and its ne- 
 cessities, 18; and there arc corporeal uses, 
 such as regard the love of selt-preservation 
 with a view to superior uses, 18. The de- 
 light of the love of uses is a heavenly de- 
 light, which enters into succeeding delights 
 in their order, and according to the order 
 of succession exalts them and makes them 
 eternul, 18. Delights follow use, and are 
 also communicated to man according to the 
 i(>ve thereof, 68. The delight of being 
 useful derives its essence from love, a)id 
 its existence from wisdom, 5. This de- 
 liirlit, originating in love and operating by 
 wisdom, is the very soul and life of all 
 heavenly joys, 5. '^hose who are only in 
 natural and corporeal uses are satans, lov- 
 ing only the world and themselves, for the 
 sake of the world ; and those who are only 
 in corporeal uses are devils, because they 
 live to themselves alone, and to otliers 
 only for the sake of themselves, 18. Happi- 
 ness is derived to every angel from the use 
 he performs in his function, 6. The pub- 
 lic good requires that every individual, be- 
 ing a member of tlie common body, should 
 be an instrument of use in the society to 
 which he belongs, 7. To such as faithfully 
 perform uses, the Lord gives the love 
 thereof, 7. So far as uses are done from 
 the love thereof, so far that love increases, 
 266. The use of conjugial love is the most 
 excellent of all uses, 183, 805. Conjugial 
 love is according to the love of growing 
 wise, for the sake of uses from the Lord, 
 183. How can any one know whether he 
 performs uses from self-love, or from the 
 love of uses? 266. Every one who believes 
 in the Lord, and shuns evils as sins, per- 
 forms uses from the Lord; but everyone 
 who neither believes in the Lord, nor 
 Bhuns evils as sins, docs uses from self, and 
 for the sake of self, 266. All good use> in 
 the heavens are splendid and refuL'ent, 
 266. Blessed lot of those who arc desirous 
 to have dominion from the love of u>es, 
 866. 
 
 Ob«. — Use consists in fulfilling faithfully, 
 sincerelv, and carefully, tlic duties of 
 
 469' 
 
 I our 'unctions, 7'. 0. li.^ 744. Those 
 
 things are called uses which, proceed- 
 j ing from the Lord, are by creation in 
 
 I order, D. L. and W., 298. 
 
 I UsKs of apparent love and friendship be- 
 ! tween married partners, for the sake of 
 ! preserving order in domestic afFairs, 271, 
 U I and following, 283. 
 
 I Utility of apparent love and apparent 
 I friendship between married partners, for 
 ' the sake of preserving order in domestic 
 ; affairs, 271, and following, 283. 
 
 ! Vapor. — From reason it may be seen 
 1 that the soul of man after death is not a 
 i mere vapor, 29. 
 
 Variety. — There is a perpetual variety, 
 and there is not any thing the same with 
 another thing, 524. Heaven consists of 
 perpetual varieties, 524. Distinction be- 
 tween varieties and diversities, 324. See 
 Diversities. 
 
 Vkoetable-s. — Wonders in the produc- 
 tions of vegetables, 416. 
 
 Vkin. — There is a certain vein latent in 
 the affection of the will of every angel whicli 
 attracts his mind to the execution of some 
 purpose, 6. Vein of conjugial love, 44, 68, 
 I 183, 298, 313, 483, 482. 
 I Ventricles of the brain, 815. 
 j Vernal, the, principle exists only where 
 warmth is equally united to light, 187. 
 ■ With men {homines) there is a perpetual 
 { influx of vernal warmth from the Lord, it 
 j is otherwise with animals, 187. In heaven, 
 i where there is vernal warmth, there is love 
 truly conjugial, 187. 
 
 Violation of spiritual marriage, 515-520. 
 Violation of spiritual marriage is violation 
 of the Word. 516. Violation of the Word 
 is adulteration of good, and falsification of 
 truth, 517. This vi.-lation of the Word 
 corresponds to scortations and adulteries, 
 518. By whom, in the Christian church, 
 violation of the Word is committed, 519. 
 
 Virginity. — Fate of those who have 
 vowed perpetual viryinitv, 155, 460, 508. 
 
 ViRoiNS, 21, 22, 29'8, 821, 502, 511. The 
 affection of trutli is called a virgin, 298. 
 The virgins (Matt. xxv. 1) signify the 
 church, 21. Quality of the slate of virgins 
 before and after marriage in heaven, 502. 
 Virgins of the fountain, 207, 293. The 
 nine virgins, or muses, signify knowledge 
 and sc encc of every kind, 182. How u 
 virgin is formed into a wifi-, 199. 
 
 Virtues, moral, and spiritual virtues, 164, 
 Various graces and virtues of moral life 
 represented n theatres in heaven, 17. 
 Manly virtue, 433, 355. 
 
 Vlsible. — Every one may confirm him 
 
 self in favor of a divine principle or being, 
 
 from what is visible in nature, 416-421. 
 
 Vision, posterior, 233. 
 
 Vitiated states of mind and body which 
 
 are legitimate causes of separation, 252, 253. 
 
 Wars, the, of .lehovah. The name of 
 the historical books of the ante- Mosaic 
 Word. 77. 
 
CONJUGIAL LOVE. 
 
 Water from the Fountain, to drink, sig- 
 Difies to be instructed concerning truths, 
 and by truths concerning goods, and there- 
 by to grow wise, 182. 
 
 Weasels. — Who they are who appear at 
 a distance in the spiritual world like wea- 
 sels, 514. 
 
 V/hiklpools which are in the borders of 
 the worlds, 339. 
 
 White, the color, signifies intelligence, 
 76. 
 
 White, what is, in heaven is truth, 316. 
 
 Whohedom, spiritual, is the falsification 
 3f truth, which acts in unity with that 
 which is natural, because they cohere, SO. 
 Whoredoms in tiie spiritual sense of the 
 word signify the connubial connection of 
 what is evil and false, 428. Tiiey signify 
 the falsification of trutli, 518. Wiioredom 
 is the destruction of society, 345. Tiiey 
 are imputed to every one after death, not 
 according to the deeds themselves, but ac- 
 cording to the state of the minds in the 
 deeds, 530. 
 
 Whoredoms in the spiritual sense signify 
 the connection {connuhinm) of evil and false, 
 428. Toleration of such evils in populous 
 cities, 451. 
 
 Widow. — Why the state of a widow is 
 more grievous than that of a widower, 825. 
 
 Wife, a, is tiie love of a wise man's wis- 
 dom, 56. She represents the love of her 
 husband's wisdom, 21. Tl;e wife signifies 
 the good of truth, 76. In heaven, the wife 
 is the love of her liusband's wisdom, and 
 the husband is the wisdom of her love, 75. 
 The wife perceives, sees, and is sensible of 
 the things which are in her husband, in 
 herself, • and thence as it were lierself in 
 him, 173. There is witli wives a sixth sense, 
 which is the sense of all the delights of the 
 conjugial love of the husband, and this 
 tense is in the palms of the hands, 155*. 
 Conjugial love resides with cliaste wives, 
 bat still their love def>eiids on the hus- 
 band's, 216*. Wives love the bonds of 
 marriage if the men do, 217. Wives seated 
 on a bed of roses. 293. In a ro>ary, 294. 
 Acts whicli certain wives employ to sub- 
 ject their husbands to tlieir own authority, 
 292. 8ee Woman., jYIarried Partners. 
 
 Will, the. is the receptacle of love, for 
 what a man loves that he wills. 347. Will 
 
 ftrinciple, considered in itself, is nothing 
 )ut an atfect and ettect of some love, 461. 
 Whoever conjoins to himself the will of a 
 man, conjoins to himself the whole man, 
 196. Tiie will acts by the body, wherefore, 
 ;f the will were to be taken away, action 
 would bo instantly at a stand, 494.' 
 
 Will and Understanding.— The will is 
 the man himself, and tiie understanding is 
 the man as grounded in the will, 490. The 
 life of man essentially is his will, and form- 
 ally is his understanding, 493. The will is 
 the receptacle of good, and the understand- 
 ing is the receptacle of truth, 121. Love, 
 charity, and alfection. lielong to the will, 
 and perception and tliouirlit to the under- 
 standing, 121. All tiiiiii/s which are done 
 
 470 
 
 by a man are done from his will and un- 
 derstanding, and without these acting prin- 
 ciples a man would not have either action 
 or speech, otherwise than as a machine, 
 527. Whoever conjoins to himself the will 
 of another, conjoins also to himself his un- 
 derstanding, 196. The understanding is 
 not so constant in its thoughts as the will 
 is in its affections, 221. He that does not 
 discriminate between will and understand- 
 ing, cannot discriminate between evils and 
 goods, 490. The will alone of itself acts 
 nothing, but whatever it acts, it acts by the 
 understanding, and the understanding 
 alone of itself acts nothing, but whatever 
 it acts, it acts from the will, 490. With 
 every man the understanding is capable of 
 being elevated .according to knowledges, 
 but the will only by a life according to the 
 truths of the church, 269 The natural 
 man can elevate his understarrding into the 
 light of heaven, and think and discourse 
 spiritually, but if the will at the same time 
 does not follow the und£r.>*tanding, he is 
 still not elevated, for he does not remain in 
 that elevation, but in a short time he lets 
 himself down to his will, and there fixes 
 his station, 347, 495. The will flows into 
 the understanding, but not the understand- 
 ing into the will, yet the understanding 
 teaches what is good and evil, and consults 
 with the will, tiiat out of those two prin- 
 ciples it may choose, and do what is agree- 
 able to it, 490. The will of the wife con- 
 joins Itself with the understanding of the 
 man, and thence the understanding of tlie 
 man with the will of the wife, 159. In 
 adultery of tiie reason, the understanding 
 acts from within, and the will from with- 
 out, but in adultery of the will, the will 
 acts from within, and the understanding 
 from without, 490. 
 
 Wisdom is nothing but a form of love, 
 493. It is a principleof life, 130. Wisdom, 
 considered in its fulness, is a principle, at 
 the same time, of knowledges, of reason, 
 and of life, 130. What wisdom is as a 
 principle of life, 130, 293. Wisdom con- 
 sists of truths, 84. The understanding is 
 tlie receptacle of wisdom, 400. The abode 
 of wisdom is in use, 18. Wisdom cannot 
 exist with a man but by means of the love 
 of growintr wise, 88. 'Wisdom with men 
 is twofold, rational and moral ; their ra- 
 tional wisdom is of the understanding 
 alone, and their moral wisdom is of the 
 
 j understanding and life together, 163, 293. 
 
 j Rational wisdom regards the truths and 
 
 ' goods whicli appear inwardly in man, not 
 as its own, but as flowing in from the Lord, 
 102. Moral wisdom shuns evils and falses 
 as leprosies, especially the evils cf lasciv- 
 iousness, which contaminate its conjugial 
 
 j love, 102. The things which relate to ra- 
 tional wisdom constitute man's understand- 
 ing, and those which relate to moral wis- 
 dom constitute his will, 195. Wisdom of 
 wives, 2US. The perception, which is the 
 wisdom of the wife, is not communicable 
 to tlie man, neither is the rational wisdom 
 
INDP-X. 
 
 of the man communicable to the Mife, 168, 
 208. The moral wisdom of the man is not 
 communicable to women, so far as it par- 
 takes of rational wisdom, 168. Wisaotn 
 and conjugial love are inseparable com- 
 panions, 98. The Lord provides conjugial 
 love for those who desire wisdom, and who 
 consequently advance more and more into 
 wisdoiti, 98. Tliere is no end to wisdom, 
 185. Temple of wisdom, 56. Sports of 
 wisdom, 132, 151*. See Love and Wisdom. 
 
 Wise. — A wise one is not a wise one 
 without a woman, or without love, a wife 
 being the love of a- wise man's wisdom, 56. 
 
 Woman, the, was created and born to 
 become the love of the understanding of a 
 man, 55, 91. Woman was created out of 
 the man, hence she has an inclination to 
 unite, and, as it were, reunite herself with 
 the man, 173. Conjugial love is iniplanted 
 in every woman from creation, 409. Woman 
 is actually formed into a wife, according to 
 the description in the book of creation, 193. 
 In the universe nothing was created more 
 perfect than a woinan of a beautiful coun- 
 tenance and becoming manners, 56. The 
 woman receives from the man the truth of 
 the church, 125. Woman, by a peculiar 
 property with which she is gifted from her 
 birth, draws back the internal atfections 
 into the inner recesses of her mind, 274. 
 Affection, application, manners, and form 
 of woman, 91, 218. Women were created 
 by the Lord atfections of the wisdom of 
 men, 56. They are created forms of the 
 love of the understanding of men, 187. 
 Women have an interior perception of love, 
 and men only an exterior, 47*. In assem- 
 blies where the conversation of the men 
 turns on subjects proper to rational wis- 
 dom, women are silent, and listen only, the 
 reason why, 165. Intelligence of wisdom, 
 218. Women cannot enter into the duties 
 proper to men, 175. Diflference between 
 females, women, and wives, 199. See Wife. 
 
 Wonders conspicuous in eggs, 416. 
 
 Wood signifies natural good, 77. Woods 
 of palm-trees, and of rose-trees, 77. 
 
 Word, the ancient, at this day is lost, 
 and is only reserved in Great Tartary, 77. 
 The historical books of this Word are 
 called the Wars of Jehovah, and the pro- 
 phetic books The Enunciations, 77. 
 
 Word, the, with the most ancient, and 
 with tlie ancient people, 77. 
 
 Word, the, is the Lord, 516. In every 
 thing of the Word there is the marriage of 
 good and truth, 516. The Word is' the 
 medium of conjunction of the Lord with 
 man, and of man with the Lord, 128. In 
 its essence it is divine truth united to di- 
 vine good, and divine good united to di- 
 vine ti-uth, 128. It is the perfect marriage 
 of good and truth, 128. In e\ery part of 
 the Word there is a spiritual sense cor- 
 responding to the natural sense, and by 
 means of the former sense the men of the 
 church have conjunction with tlie Lord, 
 and consociation with angels, 532. The 
 sanctity of tiie Word resides in this sense, 
 
 471 
 
 532. Wliile man reads the Word, and col- 
 lects truths out of it, the Lord adjoins good, 
 128. 
 
 Workhouses, infernal, 264. See also 54, 
 80, 461. 
 
 Works are good or bad, according as 
 they proceed from an upright will and 
 thought, or from a depraved will and 
 thought, whatever may be their appearance 
 in externals, 527. Good works are uses, 10. 
 
 World of Spirits, the, is intermediate 
 between heaven and hell, and there the 
 good are prepared for heaven, and the 
 wicked for hell, 48*, 436, 461, 477. It is 
 in the world of spirits that all men are first 
 collected after their departure out of the 
 natural world, 2, 477. The good are there 
 prepared for heaven, and the wicked for 
 hell ; and after such preparation, they dis- 
 cover ways open for them to societies of 
 their like, with whom they are to live 
 eternally, 10, 477. 
 
 World, tlie natural, subsists from its 
 sun, wiikih is pure fire, 380. There is not 
 any thing in the natural world which is not 
 also in the spiritual world, 182, 207. In the 
 natural world, almost all are capable of 
 being joined together as to external affec- 
 tions, but not as to internal affections, if 
 these disagree and appear, 272. 
 
 World, the spiritual, subsists from its 
 sun, which is pure love, as the natural 
 world subsists from its sun, 380. In the 
 spiritual world there are not spaces, but 
 appearances of spaces, and these appear- 
 ances are according to the states of life of 
 the inhabitants, 50. All things there ap- 
 pear according to correspondences. 76. All 
 who, from the beginning of creation have 
 departed by death out of the natural world, 
 are in the spiritual world, and as to their 
 loves, resemble what they were when alive 
 in the natural world, and" continue such to 
 eternity, 73. In the spiritual world there 
 are all such things there as there are on 
 earth, and those things in the heavens are 
 infinitely more perfect, 182. 
 
 Obs — The spiritual world in general com- 
 prehends heaven, the world of spirits, 
 and hell. 
 
 Worms. — Wonders concerning them, 
 418. Silk-worms, 420. 
 
 Worship, the, of God in heaven returns 
 at stated periods, and lasts about two hours, 
 23. 
 
 Wrath. — If love, especially the rulins 
 love, be touched, there ensues an emotion 
 of the mind (animus) \ if the touch hurts, 
 there ensues wrath, 358, 
 
 Writers. — The most ancient writers, 
 whose works remain to us, do not go back 
 beyond tlie iron age, 73. See Writings. 
 
 Writings, the, of the most ancient anc 
 of the ancient people are not extant: the 
 writings which exist are those of authors 
 who lived after the siges of gold, silver, and 
 iron, 73. Writings of some learned au- 
 thoresses, examined in the spiritual world 
 in the presence of those authoresse», 175. 
 The writings, which procoe<l from iugenui- 
 
CONJUGIAL LOVE. 
 
 tj and wit, on account of the elegance and 
 neatiier».s of the style in which tliey are 
 written, liave the appearance of sublimity 
 and eruditicm, but only in the eyes of those 
 who call all ineennity"by the name of wis- 
 dom, 175. Writing in the heavens, 182, 
 826. 
 
 Xknophon, 151*. 
 
 Youth. — In heaven, all are in the flower 
 of youth, and continue therein to eternity, 
 250. All who come into heaven return in- 
 to their vernal youth, and into the powers 
 appertaininsr to tliat a^re, and thus continue 
 to eternity, 44. Infants in heaven do not 
 grow up beyond their first age, and there 
 they stop, a'nd remain tlierein to eternity, 
 411*, 444; and tiiat when they attain the 
 !<tature whicli is common to youths of eight- 
 9611 years old in the word, and to virgins 
 of fifteen, 444. 
 
 Youth. — In heaven they remain forever 
 n & state of youth, 355. 8ee Age. 
 
 V<'\;?fi, A.— Tho stato of marriage of a 
 
 472 
 
 youth with a widow, 322. How a youth . 
 formed into a husband, 19'J. 
 
 Youthful. — With men, the youthfu: 
 principle is changed into that of a husband, 
 199. 
 
 Zkal is of love, 358. Zeal is a spiritua 
 burning or flame, 359. Zeal is not tht 
 liighest degree of love, but it is burning 
 love, 858. The quality of a man's zeal it 
 accordinjr to the quality of his love, 862, 
 There are the zeal of a good love and tiit 
 zeal of an evil love, 362. These two zeal> 
 are alike in externals, but altogetlier unlike 
 in internals, 363. The zeal of a good love 
 in its internals contains a hidden store ol 
 love and friendship ; but the zeal of an evii 
 love in its internals contains a hidden store 
 of hatred and revenge, 365. The zeal o) 
 conjugial love is called jealousy, 867. VVivch 
 are, as it were, burning zeals for the pres- 
 ervation of friendship and conjugial confi- 
 dence, 155*. 
 
 Zealous (Zelotes). — Why Jehovah in th« 
 W^ord is called zealous, 366. 
 

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