C 3 ty&/, 4 0.25
H A RVA R D
C O L L E G E
L I B R A R Y


40,25





MARRIAGE LOVE


-- ----------- --~~~~）;


THE DELIGHTS OF WISDOM
PERTAINING TO
MARRIAGE LOVE
AFTER WHICH FOLLOW
THE PLEASURES OF INSANITY
PERTAINING TO
SCORTATORY LOVE
BY
EMANUEL SWEDENBORG
A SWEDE
First published in Latin, Amsterdam, 1768
Rott) (tuition
BOSTON AND NEW YORK
HOUGHTON, MIFFLIN AND COMPANY
(the filurtsibe press, Cambridge


& St. ºt, 25
v
HARWARD COLLEGE LIBRARY
G|FT OF
RADCLIFTE COLLEGE LIBRARY
1942
MARRIAGE LOVE
TransLated BY
SAMUEL. M. WARREN


CONTENTS.
REsPECTING THE Joys of HEAven AND NUPTIALs THERE... n. 1-26
OF MARRIAGES IN HEAVEN .................... • - - - - - -n. 27-41
I. That man lives as a man after death............ n. 28-31
II. That a male is then male, and a female is female...n. 32,33
III. That with every one his own love remains after death
----------------------------- - - - - - - - - - - n. 34-36
IV. That especially the love of sex, and with those that
come into heaven — who are those that become
spiritual on earth – marriage love remains...n. 37, 38
V. These things fully confirmed by personal observa-
tion -------------------------------------- n. 39
VI. That consequently there are marriages in heaven..... n. 4o
VII. That spiritual marriages are meant by the Lord's
words, that after the resurrection they are not
given in marriage ------------------------- n. 41
OF THE STATE of THE MARRIED AFTER DEATH........... n. 45-54
I. That the love of sex with every man (homo) remains
of such quality after death as it was interiorly,
that is, in his interior will and thought, in the
world.
II. That marriage love likewise remains of such quality
as it was interiorly, that is, in the interior will and
thought in a man (homo) in the world.......... n. 48a.
UII. That a married pair at least meet after death, conso-
ciate, and for some time live together; which takes
place in the first state, that is, while they are in ex-
ternals, as they are in the world......... n. 47b, p. 66
IV. But gradually, as they put off the externals and come
into their internals, they perceive the quality of the
*The tables of contents in this volume are the author's own indexes.


vi
CONTENTS.
VII.
love and inclination which they mutually had to
each other, and thus perceive whether they can
live together or not.......................... n. 485
That if they can live together they remain a married
pair; and if they cannot, they separate, some-
times the man from the wife, sometimes the wife
from the man, and sometimes each from the
other -------- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - n. 49
That then a congenial wife is given to the man, and a
congenial husband likewise to the woman ...... n. So
That married pairs enjoy similar intercourse with
each other as in the world, only more delightful and
blessed, but without prolification; for which, or in
place of it there is with them spiritual prolifica-
tion, which is of love and wisdom............ n. 51, 52
VIII. That it is thus with those that come into heaven; but
with those that go into hell it is otherwise....n. 53, 54
OF TRUE MARRIAGE LOVE ........................... n. 57-73
I.
II.
III.
V.
VII.
VIII.
That there is true Marriage Love; which is so rare
at the present day that what it is is not known, and
scarcely is it known to exist ............. n. 58, 59
That the origin of this love is from the marriage of
good and truth ------------------------- n. 60, 61
That the correspondence of this love is with the mar-
riage of the Lord and the church............ n. 62, 63
That by virtue of its origin and correspondence this
love is celestial, spiritual, holy, pure, and clean,
beyond every love from the Lord which exists
among the angels of heaven and among the men
of the church ------------------------------ n. 64
That it is also the fundamental love of all loves, celes-
tial, spiritual, and therefore natural ........ n. 65-67
That in this love are gathered all joys and all delights,
from first to last ------------------------ n. 68, 69
That none come into this love, or can be in it, but those
that go to the Lord and love the truths and do the
goods of the church ..................... n. 70-72
That this love was the love of loves among the ancients
who lived in the golden, silver, and copper ages... n. 73


CONTENTS. vii
ON THE ORIGIN or MARRIAGE LovE FROM THE MARRIAGE of
Good AND TRUTH ------------------------------ n. 83-102
I. That good and truth are the universals of creation, and
thence are in all created things; but that they are
in created subjects according to the form of
each ---------------------------------. n. 84–86
II. That there is no solitary good, nor solitary truth, but
that everywhere they are conjoined .......... ..n. 87
III. That there is truth of good, and the good of truth from
that, or truth from good, and the good from
that truth; and that in these two there is im-
planted by creation an inclination to conjoin them-
selves into one ------------------------. n. 88,89
IV. That in the subjects of the animal kingdom truth of
good, or truth from good is the masculine; and the
good of truth from that is the feminine....... n. 9o, 91
V. That from the influx of good and truth from the Lord
there is the love of sex, and there is marriage
love ----------------------------------- n. 92, 93
VI. That the love of sex is of the external or natural man;
and hence is common to all animals............ n. 94
VII. But that marriage love is of the internal or spiritual
man - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - n. 95, 96
VIII. That with man marriage love is within the love of sex,
as a gem in its matrix ........................ n. 97
IX. That the love of sex in man is not the origin of marriage
love, but is its antecedent; that is to say, it is as the
external natural in which the internal spiritual is
implanted --------------------------------. n. 98
X. That while marriage love is being implanted the love
of sex inverts itself, and becomes a chaste love of
sex - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - n. 99
XI. That the male and female were created to be the very
form of the marriage of good and truth......... n. IOO
XII. That two consorts are that form in their inmosts, and
thence in the things that follow therefrom accord-
ing as the interiors of their minds are opened.n. Ior, Ioz


viii
CONTENTS.
ON THE MARRIAGE of THE LORD AND THE CHURCH, AND ITs
CoRRESPONDENCE
I.
II.
III.
V.
VII.
VIII.
X.
That in the Word the Lord is called the Bridegroom,
and Husband, and the church the Bride, and
Wife; and that the conjunction of the Lord with
the church, and the reciprocal conjunction of
the church with the Lord is called a marriage ...n.
That the Lord is also called Father, and the Church
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - n. 116-131
117
Mother ------------------------------ n. 118, 119
That the offspring of the Lord as Husband and Father
and of the Church as Wife and Mother, are all
spiritual; and are meant in the spiritual sense of
the Word by sons and daughters, sons-in-law and
daughters-in-law, and by other names which are
those of lineage ---------------------------. Im.
That the spiritual offspring which are born from the
marriage of the Lord with the Church are truths,
from which come understanding, perception, and
thence thought; and goods,-- from which come
love, charity, and affection .................. Il.
That from the marriage of good and truth which pro-
ceeds and flows in from the Lord, man receives
the truth, and to this the Lord conjoins good; and
..in this way the church is formed in man by the
I2O
I2 r
Lord -------------------------------- n. 122, 123
That the husband does not represent the Lord and the
wife the church; because both together, the hus-
band and his wife constitute the church.
Therefore, that, in the marriage of angels in the heav-
ens and of men on earth, the correspondence is
not of the husband with the Lord and of the wife
with the church:—
But that the correspondence is with marriage love,
with fecundation, the bearing of offspring, the
love of infants, and like things which are in mar-
riages and from them ...................... n.
That the Word is the medium of conjunction; because
it is from the Lord, and thus is the Lord ........ Im.
That the church is from the Lord, and is with those
127
128


CONTENTS. lx
who come to Him, and live according to His com-
mandments ------------------------------- n. I29
XI. That marriage love is according to the state of the
church, because it is according to the state of wis-
dom with man ---------------------------- n. I3o
XII. And that, because the church is from the Lord mar-
riage love also is from Him .................. n. I31
ON THE CHASTE AND THE NoN-CHASTE ............. n. 138–156
I. That chaste and non-chaste are predicated of mar-
riages, and of such things as pertain to mar-
riage ------------------------------. n. I39, I4o
That chaste is predicated only of monogamic mar-
riages, or those of one man with one wife ....... n. I41
That only a Christian desire for marriage is chaste ... n. 142
That true marriage love is chastity itself ........... n. I43
That all the delights of true marriage love, even the
ultimate delights, are chaste ................. m. I44
That with those who are made spiritual by the Lord,
marriage love is purified and becomes more and
more chaste ------------------------- n. 145, 146
That chastity arises through the total renunciation of
whoredoms, from religion................ n. I47–149
VIII. That chastity cannot be predicated of infants; nor of
boys and girls; nor of young men and maidens
s
VI.
YII.
before they feel the love of sex within them ..... n. I5o
That chastity cannot be predicated of those born
eunuchs; nor of those made eunuchs ......... n. 1514
X.
That chastity cannot be predicated of those that do not
believe adulteries to be evils of religion; and still
less of those that do not believe adulteries to be
hurtful to society ------------------------- n. I52d
XI. That chastity cannot be predicated of those who only
abstain from adulteries for various external
reasons - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - n. I53
XII. That chastity cannot be predicated of those who be-
lieve marriages to be unchaste ............... n. I54
XIII. That chastity cannot be predicated of those who have
abjured marriages by a vow of perpetual celibacy,


CONTENTS.
unless there is and abides in them a love of true
marriage life -------------------........... n. I55
XIV. That the state of marriage ought to be preferred to a
state of celibacy -----------------......... n. 156
OF THE CoNJUNCTION of Souls AND MINDs by MARRIAGE,
which Is MEANT BY THE LORD's WoRDs, – THEY SHALL
BE No MoRE TWAIN, BUT ONE FLESH ............ n. 156a–181
I. That there is implanted in each sex, by creation, a capa-
II.
III.
IV.
bility and an inclination whereby they can and de-
sire to be conjoined as into one ............... n. 157
That marriage love conjoins two souls and thence two
minds in one ------------------........... n. 158
That the will of the wife conjoins itself with the under-
standing of the man; and thence the understand-
ing of the man with the will of the wife ........ n. 159
That the inclination to unite the man to herself is con-
stant and perpetual with the wife; but with the
man it is not constant, but fluctuating ........ n. 16o
That conjunction is inspired into man by the wife ac-
cording to his love; and is received by the man
according to his wisdom ----------.......... n. 161
That the conjunction is effected gradually, from the
first days of marriage; and with those who are
in true marriage love it is more and more interior,
to etermity -------------------------...... n. 162
That 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
That for the sake of this conjunction as an end the wife
is gifted with a perception of the husband's affec-
tions, and also with consummate prudence in
moderating them ---------........ - - - - - - - - n. I66
That wives hide this perception within them, and con-
ceal it from their husbands, for reasons which are
necessities; in order that marriage love, friendship
and confidence, and thus the blessedness of living
together and happiness of life may be secured ... n. 167
That this perception is the wisdom of the wife; that it
º


CONTENTS. xi.
XII.
XIII.
XIV.
XVI.
XVII.
XVIII.
XIX.
XXI.
XXII.
is not possible to a man; and that the rational wis-
dom of the man is not possible to a wife ........ n. 168
That the wife is perpetually thinking about the inclina-
tion of the man to herself .................... n. 169
That the wife conjoins herself to the man by applica-
tions to the desires of his will ................. n. 17o
That the wife is conjoined to her man through the
sphere of life going forth from her love ........ n. 171
That the wife is conjoined to the husband by appropri-
ation of the powers of his manhood; but that this
takes place according to their mutual spiritual
love ------------------------------------- n. 172
That the wife thus receives into herself the image of
her husband, and from this perceives, sees, and
feels his affections ---------------------.... n. I73
That there are duties proper to the man, and duties
proper to the wife; and that the wife cannot enter
into the duties proper to the man, nor the man into
the duties proper to the wife, and rightly perform
them ------------------------------ n. 174, 175
That these duties also, according to mutual aid, con-
join the two into one; and at the same time make
one house -------------------------------. n. 176
That consorts, according to the above mentioned con-
junction, become one man more and more .... n. 177
That they who are in true marriage love feel that they
are a united man, and as one flesh ............ n. 178
That true marriage love in itself regarded is a union of
souls, a conjunction of minds, and an urging to
conjunction in bosoms, and thence in the body... n. 179
That the states of this love are innocence, peace, tran-
quillity, inmost friendship, entire confidence, and
mutual desire of heart to do each other every good;
and from these come blessedness, happiness, joy,
pleasure, and from the eternal fruition of these,
heavenly felicity -------------------------. n. 18o
That these things can by no means be except in the
marriage of one man with one wife ........... n. 181


CONTENTS.
ON THE CHANGE of STATE of THE LIFE By MARRIAGE, witH
MEN AND WITH Wom EN
I.
II.
III.
VII.
VIII.
IX.
XI.
XIII.
That the state of man's life is continually changing,
from infancy to the end of life, and afterwards to
eternity --------------------------........ Il.
That in like manner the internal form of man changes,
which is that of the spirit .................... Il.
That these changes are of one kind with men, and of
another kind with women; because men are by
creation forms of knowledge, intelligence, and
wisdom, and women are forms of the love of these
in men ----------------------------...... n.
That with men there is elevation of the mind into su-
perior light; and with women there is elevation
of the mind into superior heat; and that the
woman feels the delights of her heat in the man's
---------------------- n. 184-206
185
186
187
light ------------------------...... n. 188, 189
That the states of life, with man and with woman, are
of one kind before marriage, and of another kind
after marrieze -------------............... Ia.
That with a married pair the states of life after mar-
riage are changed, and succeed according to the
190
conjunction of their minds by marriage love .... n. 191
That marriages also induce other forms upon the
souls and minds -------------------------- Ta-
That the woman is actually formed into a wife, accord-
ing to the description in the Book of Creation...n.
That this formation is effected by the wife, in secret
ways; and that this is meant by the woman being
192
193
created while the man slept ..... ------------- n. 194
That this formation by the wife is effected by con-
junction of her will with the internal will of the
man - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - Il.
To the end that the wills of both may become one, and
195
thus that the two may be made one man....... n. 196
That this formation is effected through appropriation
of the husband's affections .................. n. 197
That this formation is effected through the reception of
propagations of the soul of the husband, with the


CONTENTS. xiii
XVII.
delight arising from the fact that she wills to be the
love of her husband's wisdom ..... - - - - - - - - - - - n. 198
That the maiden is thus formed into a wife, and the
young man into a husband .................. n. 199
That in the marriage of one man with one wife between
whom there is true marriage love, the wife becomes
more and more a wife, and the husband more and
more a husband ...... - - - - - - - - - - - - - - - - - - - - n. 200
That thus also, from the interior, their forms are suc-
cessively perfected and ennobled ........ . . . . n. 201
That the offspring born of two who are in true mar-
riage love derive from their parents the marriage
desire of good and truth, from which they have
an inclination and faculty, if a son for perceiving
the things that are of wisdom, if a daughter, for
loving what wisdom teaches .......... n. 202-205
That this comes to pass by the fact that the soul of off-
spring is from the father, and its clothing from
the mother ... -------------------- ------.n. 206
UNIVERSALs conceRNING MARRIAGES .............. n. 209-230
I.
II.
III.
IV.
V.
That the sense proper to marriage love is the sense of
touch ---------------------------- - - - - - - - -n. 210
That with those who are in true marriage love the fac-
ulty for acquiring wisdom increases; but with those
who are not in marriage love it decreases... n. 211, 212
That with those who are in true marriage love the hap-
piness of dwelling together increases; but with
those who are not in marriage love it decreases... n. 213
That with those who are in true marriage love con-
junction of minds and therewith friendship in-
creases; but with those who are not in marriage
love the latter with the former decreases ....... n. 214
That they who are in true marriage love continually
desire to be one man (homo); but those that are
not in marriage love desire to be two ..... - - - - -n. 215
That they who are in true marriage love look to the
eternal; but with those that are not in marriage
love it is quite the opposite .................. n. 216


xiv
CONTENTs.
VII.
VIII.
IX.
XI.
XII.
XIII.
XIV.
XV.
XVI.
XVII.
XVIII.
XIX.
XXI.
That marriage love resides with chaste wives; and yet
their love is dependent on their husbands...... n. 216a
That wives love the bonds of marriage if only the men
love them -------------------------------- n. 217
That the intelligence of woman in itself is unassuming,
refined, peaceful, yielding, gentle, and tender;
and the intelligence of man, in itself, is grave,
harsh, bold, hard, fond of unrestraint ........ n. 218
That wives are in no excitation, as men are; but with
them there is a state of preparation for recep-
tion ------------------------------------. n. 219
That men have ability according to their love of propa-
gating truths, and according to their love of per-
forming uses ----------------------------- n. 220
That determinations are at the good pleasure of the
husband ------------------------------ ... n. 22I
That there is a marriage sphere which flows from the
Lord through heaven into all things and every-
thing of the universe, even to its ultimates ...... n. 222
That this sphere is received by the female sex, and
through this is transmitted into the malesex..... n. 223
That where there is true marriage love this sphere is
received by the wife, and by the husband only
through the wife -------------------------- n. 224
That where there is not marriage love this sphere is
indeed received by the wife, but not by the hus-
band through her ........ - - - - - - - - - - - - - - - - - n. 225
That there may be marriage love with one of a mar-
ried pair, and not at the same time with the other.n. 226
That there are various similitudes and various dissimi-
litudes, both internal and external ............ n. 227
That various similitudes may be conjoined, but not
with dissimilitudes ........................ n. 228
That the Lord provides similitudes for those who de-
sire marriage love; and if not given on earth He
provides them in the heavens ............... n. 229
That in proportion to deficiency and loss of marriage
love man approximates to the nature of a beast... n. 230
l
.
s
S.
s


CONTENTS.
XV
Or THE CAUSEs of Colds, SEPARATIONS, AND DrvoRCES IN
MARRIAGES
I.
II.
VII.
VIII.
IX.
XII.
XIII.
That there is spiritual heat, and that there is spiritual
cold; and spiritual heat is love, and spiritual cold
is privation of love ------------------------ Il.
That spiritual cold in marriages is disunion of souls
and disjunction of minds, whence come indiffer-
ence, discord, contempt, loathing, and aversion;
which lead at length with many to separation from
bed, and chamber, and house ---------------- Il.
That the causes of colds in their succession are numer-
ous, some internal, some external, and some ad-
ventitious -------------------------------- n.
That the internal causes of colds are from religion
----- - - - - - - - - - - - - - - - - - - - - - - - - - -------n, 238,
That of the internal causes of colds the first is rejec-
tion of religion by both --------------------- n.
That the second of the internal causes of colds is, that
one has religion and the other has not ......... Im.
That the third of the internal causes of cold is, that
one is of one religion and the other of another...n.
That the fourth of the internal causes of cold is, im-
bued falsity of religion --------------------- n.
That the causes above named are causes of internal
cold, but with many not at the same time of ex-
ternal cold ------------------------- In. 244,
That the external causes of cold are also numerous; and
that of these the first is dissimilitude of mind and
manners - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - m.
That the second of the external causes of cold is, that
marriage love is believed to be one with scortatory
love, except that by law this is illicit and that is
licit ------------------------------------- n.
That the third of the external causes of cold is, striving
for preeminence between partners ............ Im.
That the fourth of the external causes of cold is, no
determination to any occupation or pursuit, whence
comes wandering lust ---------------------- n.
That the fifth of the external causes of cold is, ine-
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - n. 234-26o
235
236
237
24o
24I
242
243
246
247
248
249


xvi. CONTENTS.
quality of station and condition in matters ex-
ternal ----------------------------------- n. 25o
XV. That the causes of separations are also several....... n. 251
XVI. That the first cause of legitimate separation is a viti-
ated condition of mind...................... n. 252
XVII. That the second cause of legitimate separation is a
vitiated condition of the body .............. n. 253
XVIII. That the third cause of legitimate separation is, im-
potence before marriage ---------........... n. 254
XIX. That the cause of divorce is adultery .............. n. 255
XX. That there are also adventitious causes of cold, and
that of these the first is, becoming common, from
being continually permitted ................. n. 256
XXI. That of the adventitious causes of cold the second is,
that cohabitation with the consort under cove-
nant, and law, seems constrained, and not free... n. 257
XXII. That of the adventitious causes of cold the third is,
protestation by the wife, and talk by her about
love.------------------------------------- n. 258
XXIII. That of the adventitious causes of cold the fourth is,
thought of the man, by day and by night, about
the wife, that she is willing; and on the other
hand, thought by the wife about the man, that
he is not willing ---...--------------...... n. 259
XXIV. That as is the cold in the mind so is it also in the body;
and that according to the increase of cold the exter-
nals of the body are closed ................. n. 26o
OF THE CAUSEs of APPARENT LovE, FRIENDSHIP, AND FAvor
IN MARRIAGES --------------------------------- n. 271-292
I. That in the natural world almost all can be conjoined
as to external affections, but not as to internal
affections if these disagree and appear ........ n. 272
II. That in the spiritual world all are conjoined according
to internal affections, and not according to ex-
ternal unless these act with the internal as one ... n. 273
III. That the affections according to which matrimony is
commonly contracted in the world are external... n. 274
IV. But that if there are not internal affections within,


CONTENTS. XV11
VI.
VII.
VIII.
XI.
XII.
XIII.
XIV.
XV.
XVI.
XVII.
XVIII.
which conjoin the minds (mentes) matrimony is
loosened in the house ...................... n.
That nevertheless matrimony, in the world, must be
permanent, to the end of life ................. n.
That in cases of matrimony in which internal affec-
tions do not conjoin, there are external affections
which simulate internal and consociate ........ n.
That from these come apparent love, apparent friend-
ship and favor, between consorts ............. n.
That these appearances are marriage simulations
which are laudable, because useful and neces-
sary - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - n.
That these marriage simulations, with a spiritual man
(homo) conjoined with a natural, savor of judg-
ment - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - n.
That these marriage simulations, with a natural man
(homo) savor of prudence, for various causes:— n.
That they are for the sake of amendment, and for ac-
commodation ---------...-----------------. n.
That they are for the sake of preserving order in do-
mestic affairs, and for mutual aid ............ n.
That they are for the sake of oneness in the care of in-
fants, and in respect to children .............. n.
That they are for the sake of peace in the house ..... n.
That they are for the sake of reputation out of the
house ------------------------------------ n.
That they are for the sake of various favors expected
from the consort, or from his or her kindred, and
thus for fear of the loss of them ............... n.
That they are for the sake of having blemishes excused,
and thus for avoidance of disgrace ............ n.
That they are for the sake of reconciliations ........ n.
That if on the part of the wife favor does not cease when
faculty ceases with the man, there may spring up
a friendship simulating marriage friendship, as
they grow old ------------------------------ n.
That there are different kinds of apparent love and
friendship between married partners of whom
one is subjugated and is therefore subject to the
other ---------------------------- - - - - - - - - Il.
275
276
277
278
279
28o
281
282
284
285
286
287
288
289
290
291


xW111
CONTENTS.
XXI.
That there are infernal marriages in the world, be-
tween consorts who inwardly are the bitterest
enemies and outwardly like most intimate friends
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - n. 292
CONCERNING BETROTHALS AND NUPTIALs .............. n. 295-314
I.
II.
III.
VII.
VIII.
IX.
XI.
XII.
XIII.
XIV.
That selection belongs to the man, and not to the
WOIIlan - - - - - - - - - - - - - - - - - * * * * * * * * * * * * * * * * * n. 296
That the man ought to court and solicit the woman
respecting marriage with him, and not the re-
Verse - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - n. 297
That the woman ought to consult with her parents and
those who stand in the place of parents, and then
deliberate with herself before she consents... n. 298, 299
That after declaration of consent pledges ought to be
given ---------------------------------- - - -n. 3oo
That the consent ought to be established and con-
firmed by a solemn betrothal ............... n. 3or
That by the betrothal each is prepared for marriage
love . . . . . . . . . . . . . . . . . . .------------------- n. 302
That by betrothal the mind of the one is conjoined
to the mind of the other, so that a marriage of the
spirit may be effected before that of the body takes
place ------------------------------------- n. 303
That it is so with those who think chastely concerning
marriages, but not with those who think unchastely
about them-------------------------------- n. 3O4
That during the time of betrothal it is not permissible
to be bodily conjoined...................... n. 3o 5
That when the time of betrothal is completed a wed-
ding ought to take place..................... n. 306
That before the nuptial ceremony a marriage covenant
ought to be entered into, in the presence of wit-
neSSes - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - n. 307
That the marriage ought to be consecrated by a priest
------------------------------------------ n. 308
That the nuptials ought to be celebrated with festivity
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - n. 309
That after the nuptials the marriage of the spirit be-
comes also of the body, and thus full .......... n. 31o


CONTENTs. ... xix
XV.
XVI.
XVII.
XVIII.
That this is the order of marriage love, with its methods,
from its first heat to its first torch ............. n. 311
That marriage love precipitated, without order and its
methods, burns out the marrows and comes to an
end --------------------- - - - - - - - - - - - - - - - - - n. 312
That the states of mind of each, proceeding in succes-
sive order, flow into the state of marriage; and
yet in one manner with the spiritual, and in
another with the natural:-- ................. n. 313
Because there is a successive order and a simultaneous
order, and this is from that and according to it...n. 314
CoNCERNING ITERATED MARRIAGES ..................n. 317-325
I.
II.
III.
IV.
VI.
VII.
VIII.
That whether to contract matrimony again after the
death of a consort depends upon the preceding
marriage love ---------------. - - - - - - - . . . . . . .n. 318
That whether to contract martimony again after the
death of a consort depends also upon the state of
marriage in which they had lived ............. n. 319
That with those who had not true marriage love noth-
ing stands in the way and presents any hindrance
to their contracting matrimony again.......... n. 320
That those who have lived together in true marriage
love do not wish to marry again — unless for rea-
sons apart from marriage love ----.......... ... n. 321
That the state of marriage of a young man with a vir-
gin is different from that of a young man with a
widow ....... - - - - - - - - - - - - - - - - - - - - - - - - - - - - - n. 322
Also, that the state of marriage of a widower with a vir-
gin is different from that of a widower with a
That the varieties and diversities of these marriages,
as to love and its attributes, are beyond number
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -n. 324
That the state of a widow is more grievous than the
state of a widower -------------------------. n. 325
CoNCERNING PolyGAMY .............. - - - - - - - - - - - - - - n. 332-352
I.
That there cannot be true marriage love except with
one wife; consequent'' there cannot be true mar-


xx CONTENTS.
riage friendship, confidence, potency, and such
conjunction of minds that the two can be one flesh
------------------------------------- n- 333, 334
II. That thus except with one wife there cannot be the
celestial beatitudes, the spiritual satisfactions, and
the natural delights which from the beginning have
been provided for those who are in true marriage
love -------------------------------------- n. 335
III. That all these cannot be given except by the Lord
only; and they cannot be given to others than
those who go to Him alone, and at the same time
live according to His commandments ......... n. 336
IV. Consequently, that true marriage love cannot be ex-
cept with those who are of the Christian Church
------- • - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -n. 337
V. That this is the reason why it is not permitted a Chris-
tian to marry more than one wife ............. n. 338
VI. That if a Christian marries more than one wife he com-
mits not only natural adultery, but also spiritual
adultery ---------------------------------. n. 339
VII. That the Israelitish nation were permitted to marry
more wives than one because with them there was
not a Christian Church, and they could not there-
fore have true marriage love ................. n. 34o
VIII. That the Mahometans at this day are permitted to
marry more wives than one because they do not
acknowledge the Lord Jesus Christ to be one with
Jehovah the Father, and thus as God of heaven
and earth, and cannot thence receive true mar-
riage love -------------------.............. n. 341
IX. That the Mahometan heaven is outside the Christian
heaven; and that it is divided into two heavens, a
lower and a higher; and that none are raised up
into their higher heaven but those who renounce
concubines and live with one wife,and acknowledge
our Lord as equal with God the Father, to whom
is given dominion over heaven and earth ...n. 342-344
X. That polygamy is lasciviousness .................. n. 345
XI. That with polygamists there cannot be marriage chas-
tity, Purity, and holiness .................... n. 346
II,
..


CONTENTS. xxi
XII. That a polygamist, so long as he remains a polygamist,
cannot become spiritual..................... n. 347
XIII. That polygamy is not a sin in those with whom it is a
matter of religion .......................... n. 348
XIV. That polygamy is not a sin with those who are in igno-
rance concerning the Lord .............. n. 349, 35o
XV. That of these, they are saved, although polygamists,
who acknowledge a God, and from religion live ac-
cording to the civil laws of justice:– ......... n. 351
XVI. But that none from either of these heavens can be con-
sociated with angels in the Christian heavens ... n. 352
Coscrºning JEAlousy ............................. n. 357-379
1. That in itself regarded zeal is the fire of love burning
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - n. 358
II. That the burning or flame of love, which is zeal, is
a spiritual burning or flame, arising from an in-
festation or assault of the love ........... n. 359-361
III. That the zeal of a man (homo) is such as his love is, thus
it is of one kind with him whose love is good, and
of another kind with him whose love is evil ..... n. 362
IV. That the zeal of a good love and the zeal of an evil love
are alike in externals, but in internals they are en-
tirely unlike -------------------------- n. 363, 364
V. That the zeal of a good love, in its internals, conceals
love and friendship; but that of an evil love in its
internals conceals hatred and vindictiveness
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - n. 365, 366
VI. That the zeal of marriage love is called jealousy...... n. 367
VII. That jealousy is as a flaming fire against those who
infest the love in a consort; and that it is as a
horrible fear of a loss of that love............. n. 368
VIII. That there is spiritual jealousy with monogamists, and
natural with polygamists ................ n. 369, 370
IX. That jealousy with consorts who tenderly love each
other is a just grief, from sound reason, lest mar-
riage love be divided and thus perish ...... n. 371, 372
X. That with consorts who do not love each other jealousy
is from many causes; with some from a varying
infirmity of mind . . . . . . . . . . . . . . . . . - - - - -n. 373-375
*


xxii CONTENTs.
XI. That with some there is no jealousy, also from va-
rious causes ------------------------------- n. 376
XII. That there is also jealousy for mistresses, but not of
such kind as for wives ........--------------- n. 377
XIII. That there is jealousy also among beasts; and among
birds ------------------------------------. n. 378
XIV. That jealousy with men and husbands is of another
kind than with women and wives ............. n. 379
ON THE CoNJUNCTION OF MARRIAGE LovE witH THE LovE of
INFANTS ----------------------................ n. 385-414
I. That two universal spheres proceed from the Lord,
for the conservation of the universe in the state
created; one of these is the sphere of procreating,
and the other the sphere of protecting the things
Procreated ................................ n. 386
II. That these two universal spheres make one with the
sphere of marriage love and the sphere of the love
of infants --------------------------------- n. 387
III. That these two spheres flow into all things of heaven,
and into all things of the world, universally and
singly, from first things to last ............ n. 388-390
IV. That the sphere of love of infants is a sphere of pro-
tection and sustentation of those that cannot pro-
tect and sustain themselves .................. n. 391
V. That this sphere affects the evil as well as the good, and
disposes every one to love, protect, and sustain his
offspring, from love of his own ............... n. 392
VI. That this sphere principally affects the female sex, and
the male sex, or fathers, from them ............ n. 393
VII. That this sphere is also a sphere of innocence and
Peace - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - n. 394
VIII. That the sphere of innocence flows into infants, and
through them into and affects parents ........ n. 395
IX. That it also flows into the souls of parents and con-
joins itself with the same sphere in infants; and
that it is insinuated especially by the touch...n. 396, 397
X. That in the degree in which innocence recedes in in-
fants, affection also is restrained, and conjunction,
and this gradually even to separation ......... .n. 398
º
S.
l


CONTENTS. Xxill
XII.
XIII.
XIV.
XVI.
XVII.
XIX.
XX.
XXI.
That the rational state of innocence and peace with
parents towards infants is, that they know and
can do nothing of themselves, but from others,
especially from the father and mother; and that
this state passes away gradually, as they know
and are able to act of themselves and not from
them ------------------------------------- n. 399
That the sphere of the love of procreating progresses
in order from the end through causes into effects,
and forms periods,-- through which creation is
conserved in the state foreseen and provided
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - n. 4oo, 4or
That the love of infants descends, and does not as-
cend ------------------------------------- n. 402
That wives have one state of love before conception
and another after it, even to the bringing forth... n. 403
That marriage love is conjoined with the love of in-
fants in parents, by causes spiritual and thence
natural ----------------------------------. n. 4O4
That the love of infants is of one kind with spiritual
consorts, and of another with natural ..... n. 4oS-407
That with the spiritual the love is from the interior or
prior, but with the natural it is from the outer or
posterior --------------------------------- n. 408
That it is owing to this that the love is with consorts
who mutually love each other, and also with con-
sorts who do not love each other at all ........ n. 409
That the love of infants remains after death, especially
with women ------------------------------ n. 4Io
That infants are educated by them under the auspices
of the Lord, and increase in stature and in intelli-
gence, as in the world .................. n. 4II, 4 I2
That it is there provided by the Lord that the inno-
cence of infancy becomes the innocence of wis-
dom --------------------------- • - - - - -n. 413, 414


xxiv. CONTENTs.
INDEX TO THE RELATIONS.
Marriage love seen in its form, in a married pair brought down
from heaven ------------------------------------- n. 42, 43
Three new comers from the world informed respecting mar-
riages in heaven ------------------------------------- n. 44
Concerning the chaste love of sex........................... n. 55
Concerning a Temple of Wisdom, where there was a discussion
by the wise about the causes of the beauty of the female
Sex - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - n. 56
Concerning marriage love with those who lived in the Golden
Age ----------------------------------------------- n. 75
Concerning marriage love among those who lived in the Silver
Age ----------------------------------------------- n. 76
Concerning marriage love among those who lived in the Copper
Age ----------------------------------------------- n. 77
Concerning marriage love with those who lived in the Iron Age... n. 78
Concerning marriage love with those who lived after those ages
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - n. 79, 8o
Concerning a glorification of the Lord by the angels of the heavens,
on account of His advent; and marriage love at that time ... n. 81
Concerning the Precepts of the New Church .................. n. 82
Concerning the origin of marriage love, and respecting its virtue
or potency, discussed by the wise called together out of the
European world -------------------------------- n. Io9-II4
Concerning a paper let down from heaven to the earth, on which
was written, The Marriage of Good and Truth........... n. IIS
What the Image, and the Likeness of God is; and what the Tree
of Life is, and the Tree of the Knowledge of Good and evil
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - n. 132-136
Relation by two angels of the third heaven concerning marriage
love there -----------------------------------------. n. 137
Concerning ancients in Greece who inquired of new comers what
there was new from the earth; and respecting men who
were found there in the woods ................... n. 151*–154°


W ContentS.
INDEX To THE RELATIONS
in its form, in a married Pa" brought º 43
Marriage love seen
from heaven --------.” “... ...
Three new come
- - - - n ..... ---- ******
riages in heave --------
Concerning the chaste love of sex '-'."
as a discussion
- Wisdom, where there was a
Concerning a º: of Wi f the beauty of the female
by the wise
bout the causes 9
ºis -*... º with those who 1, 1:
tº
ce ... -----"
Con ..... --- **** ... -- * * * * who lived in the Silver
Concerning marriage love amº"; those ....... • ‘‘‘‘’ ſ. I
on ..........” “... "... - C
Age . . . . . . .- º among thos” who lived in the Copper --
- arrià -
Concerning m ... ... • * * * * * - A ..ſ. ;
... -- * * * * feed in the Iron Aº
Age. • ---" .. e love with those ho ºº those agº
Concerning" iage love with those who n. 79.8
CONTENTS. xxv.
Concerning golden rain, and a mansion where wives told of
various matters relating to marriage love ........ n. 155°, p. 195
A Relation by ancient sages in Greece respecting the life of men
after death ---------------------------------. n. 182, p. 219
Concerning a nuptial garden called Adramandoni, where there was
a conversation about the influx of marriage love ... n. 183, p. 224
A Relation by ancient sages in Greece, respecting employments
in heaven ----------------------. - - - - - - - - - - - - n. 207, p. 246
Concerning golden rain, and the mansion where wives talked
again about marriage love ... ------------------ n. 2C8, p. 251
Concerning judges for friendship, of whom it was shouted “O
how just!” ---------------------------------. n. 231, p. 271
Concerning reasoners, of whom it was exclaimed, “O how
learned!" ----------------------------------- n. 232, p. 274
Concerning confirmers, of whom it was exclaimed, “O how
wise!” -------------------------------------- n. 233, p. 277
Concerning those who are in the love of ruling, from the love of
*If................--------------------- n. 261-266, p. 3or
Of those who are in the love of possessing all things of the world
---------------------------------------- n. 267, 268, p. 309
Concerning Lucifer ..................... ---------- n. 269, p. 313
Concerning marriage cold ......................... n. 270, p. 317
Concerning seven wives, sitting in a garden of roses, who were
talking about various matters relating to marriage love
-------------------------------------------- n. 293, p. 337
Conversation by the same wives respecting the prudence of
Women - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - n. 294, p. 34o
A discussion about “What is the Soul, and What is the Nature
of it?"...................------------------- n: 315, p. 361
Respecting a garden where there was discourse on the Divine
Providence in relation to marriages.............. n. 316, p. 367
On the distinction between the spiritual and the natural
---------------------------------------- n. 326-329, p. 381
Discussions as to whether a woman loves her husband who loves
herself for her beauty; and whether a man loves his wife
who loves himself for his intelligence ........ . n. 330, 331, p. 387
Concerning man's own prudence ................ n. 353, 354, p. 412
Concerning the perpetual faculty for loving a wife in heaven
--------------------------------------- ---n, 355,356, p. 414


xxvi CONTENTS.
A discussion as to whether nature is of life, or life is of nature; also,
respecting the centre and the expanse of life and of nature
- - - - - - •------------------------------------n, 38o, P.
Orators, on the origin of the beauty of the female sex
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - n. 381-384, p.
That all things that spring forth and are formed in the natural
world are from the Lord through the spiritual world
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - n. 415-422, p.
Concerning angels who did not know what whoredom is. n. 444, p.
Concerning delight, that it is the universal of heaven, and of
hell ---------------------------------------- n. 461, p.
Concerning an adulterer taken up into heaven, that he there saw
opposites ----------------------------------- n. 477, p.
Concerning three priests whom adulterers accused ....n. 5oo, p.
434
44I
466
493
513
53o
556
Concerning adulterers of purpose, and from confirmation, that
they do not acknowledge anything of heaven and of the
church --------------------------------- n. 52 I, 522, p.
Concerning the new things revealed by the Lord....n. 532,535, p.
578
593


THE DELIGHTS OF WISDOM
PERTAIN IN G TO M A R R.I.A. G E LOW F
PRELIMINARIES
RESPECTING THE JOYS OF HEAVEN AND NUPTIALs THERE
1. I foresee that many who read the following Relations
and those after the chapters will believe they are fictions of
the imagination; but I declare in truth that they are not
fictions, but things actually done and seen. Nor were they
seen in any somnolent state of mind, but in a state of full
wakefulness. For it has pleased the Lord to manifest him-
self to me, and to send me to teach the things that will be
for the New Church which is meant by the New Jerusalem
in the Apocalypse. To this end He has opened the interiors
of my mind and spirit, whereby He has given me to be in
the spiritual world with angels and at the same time in the
natural world with men—and this now for five and twenty
years.
2. I once saw an angel flying beneath the eastern heaven
with a trumpet in his hand and to his mouth; and he
sounded it to the north, to the west, and to the south. He
was clad in a robe that waved behind him as he flew, and
was girt about with a girdle flashing and sparkling as with
rubies and sapphires. He flew downwards and descended
slowly to the earth not far from where I was. As he touched
the ground he stood upon his feet and walked to and fro;
and seeing me he directed his steps towards me. I was in
the spirit, and in that state was standing on a hill in the


2 MARRIAGE LOVE. [No. 2
southern quarter. And when he came near I spoke to him,
and asked:—
“What is to come to pass now? I heard the sound of
your trumpet and saw you descending through the air.”
The angel answered:—“I am sent to call together the
men most renowned for learning of most penetrating genius
and most eminent reputation for wisdom from the coun-
tries of the Christian world who are dwelling in this
region—that they may assemble on the hill where you
now are and from the heart express their minds as to
what they had thought understood and conceived in the
world respecting HEAVENLY JOY and ETERNAL HAPPINESS.
The reason of my being sent was this:—Certain new comers
from the world admitted into our heavenly society, which
is in the east, have told us that not even one in the whole
Christian world knows what heavenly joy and eternal hap-
piness are—nor therefore what heaven is. This my brethren
and companions greatly wondered at, and they said to me:—
“Go down, proclaim, and call together the wisest in the
world of spirits” (in which all mortals are first gathered
after their departure from the natural world) “so that from
the mouth of many we may make sure whether it is true
that there is among Christians such profound darkness and
gloomy ignorance of the future life.” And he said:—“Wait
a little and you will see companies of the wise flocking
hither. The Lord will provide them a house of assembly.”
I waited, and lo! after half an hour I beheld two companies
from the north two from the west and two from the south;
and as they came they were conducted by the angel with
the trumpet to the edifice provided, and took the places
assigned them there according to the quarter from whence
they came. There were six companies or groups. A
seventh, from the east, was not seen by the others on ac-
count of the light. When they were assembled the angel
disclosed to them the reason of their being called together,
and requested that the companies would in order express


No. 3] THE JOYS OF HEAVEN. 3
their wisdom respecting HEAvenLY JOY and ETERNAL HAP-
PINESS. And each company then gathered themselves into
a circle, turned face to face, that they might recall the sub-
ject according to the ideas received in the former world, and
now consider it and after consideration present their con-
clusion.
3. The first company which was from the north, after
consultation said that:—“Heavenly joy and eternal hap-
piness are one with the very life of heaven; and therefore
every one who enters heaven as to its life enters into its
festivities—just as one who goes to a wedding enters into
its festivities. Is not heaven above us before our eyes and
thus in a place? And there, and only there, are good fortune
upon good fortune and pleasures upon pleasures. Into
these a man is admitted when he enters heaven, as to every
perception of the mind and every sensation of the body,
from the fulness of the joy of the place. Heavenly happiness
then which is eternal is nothing else than admission into
heaven, and admission is by Divine Grace.”
When they had said this the other company from the
north, according to their wisdom expressed this opinion:-
“Heavenly joy and eternal happiness are nothing but
most delightful companionship with angels and sweetest
converse with them, whereby the countenance is kept
continually expanded with joy and the faces of the whole
company are wreathed in smiles of gladness, from the
courteous discourse and pleasantry. What can heavenly
joys be but the variations of such pleasures to eternity?”
The third company, which was the first of the wise from
the western quarter, from the thoughts of their affections,
said:—“What are heavenly joy and eternal happiness but
feastings with Abraham and Isaac and Jacob, upon whose
tables will be rich and delicate viands, with choice and noble
wines; and after the feasts sports, and dances of youths and
maidens tripping to the melody of harps and pipes, with
intervening singing of sweetest songs; and then at evening


4 MARRIAGE LOVE. [No. 3
there will be dramatic representations, and after these
feastings again, -and so on every day to eternity.”
After this utterance the fourth company, which was the
second from the western quarter, gave their opinion, saying:
—“We have cherished many ideas respecting heavenly joy
and eternal happiness, and have considered various joys
and compared them with each other, and have come to the
conclusion that heavenly joys are the joys of a paradise.
What else can heaven be but a paradise, whose extent is
from east to west and from south to north, wherein are
fruit trees, and beautiful flowers, and in the midst of them
the magnificent tree of life, about which the blessed will
sit, eating fruits of delicious flavor, and adorned with wreaths
of flowers of sweetest fragrance? And as these with the
breath of perpetual spring come forth and forth again from
day to day, with infinite variety, and as by their perpetual
burst and blossom, and by the constant vernal temperature,
their spirits are continually renewed, they cannot but inspire
and breathe out new joys from day to day. And hence they
return to the flower of their age, and thereby to the primeval
state in which Adam and his wife were created,—and thus
they are brought again into their paradise translated from
earth to heaven.”
The fifth company which was the first of the gifted from
the southern quarter, said:—“Heavenly joy and eternal
happiness are none other than super-eminent dominion,
with boundless wealth, and consequent super-regal magnifi-
cence, and super-lustrous splendor. That the joys of heaven
and the continual fruition of them, which is eternal happiness,
are these we have perceived clearly from those who had
acquired them in the former world; and from the fact,
moreover, that the blessed in heaven are to reign with the
Lord, and are to be kings and princes, for that they are
the sons of Him who is King of kings and Lord of lords,
and are to sit upon thrones, and angels will minister unto
them. We have gained a conception of the magnificence of


No. 4] THE JOYS OF HEAVEN. 5
heaven from the fact that the New Jerusalem by which the
glory of heaven is portrayed is to have gates each of one
pearl, and streets of pure gold, and a wall with foundations
of precious stones; consequently that every one received
into heaven has his own palace, resplendent with gold and
precious things; and dominion, in successive rank one above
another. And as we know that joys and inmost happiness
are inherent in such things, and that they are God's promise,
which cannot be broken, we are unable to deduce the most
happy state of heavenly life from any other source.”
After this the sixth company, which was the second from
the southern quarter, lifted up their voice and said:—“The
joy of heaven and its eternal happiness are none other than
perpetual glorification of God—a solemn festival continuing
to eternity, and most blessed worship, with songs and shouts
of joy; and thus a constant uplifting of the heart to God,
with entire trust in His acceptance of prayers and praises
for the Divine bounty of their beatitude.”
Some of this company added that the glorification would
be attended with magnificent illuminations, and most
fragrant incense; and with processions, of great pomp-a
chief pontiff with great sound of the trumpet going before,
primates and key-bearers great and small following him,
and after them men carrying palms, and women with golden
images in their hands.
4. The seventh company, not visible to the others on
account of the light, was from the east in heaven. They
were angels from the same heaven whence the angel with
the trumpet came. When they heard in their heaven that
no one in the Christian world knew what the joy of heaven
and eternal happiness are, they said one to another, “This
certainly is not the truth. There cannot be so great darkness
and such mental stupor among Christians. Let us then go
down and hear whether it is the truth, for if true it is indeed
marvellous.”—These angels then said to the angel with
the trumpet, -“You know that every man who had


6 MARRLAGE LOVE. [No. 4
desired heaven, and had thought anything definite about
the joys there, is introduced after death into the joys of his
imagination; and that when they have experienced what
those joys are—that they are according to the vain conceits
of their own minds, and are the wild creations of their fancy,
—then they are led out of them and instructed.”
This is done, in the world of spirits, in the case of the
most of those who in the former life have meditated about
heaven and have formed some conclusion respecting the
joys there, so far as to desire them.
Having heard these opinions the angel with the trumpet
said to the six companies called from the wise of the Christian
world:—“Follow me and I will lead you to your joys, and
so into your heaven.”
5. Having said this the angel went before and was fol-
lowed, first by the company of those who had persuaded
themselves that heavenly joys consisted solely of most de-
lightful companionship and most agreeable conversation.
The angel brought them into a company in the northern
quarter, of those who in the former world had the same
conception of the joys of heaven. There was a spacious
building in which such were gathered. There were more
than fifty rooms in the building, distinguished according
to the various kinds of conversation. In some of the rooms
they were talking about such things as they had seen and
heard in public places and in the streets; in some they talked
of the various loveliness of the fair sex, intermingled with
pleasantries, which increased until the countenances of
all in the company expanded with smiles of merriment;
in other rooms they talked of the news about the court,
about the ministries, state polity, various matters which
had become known from secret councils, together with
reasonings and conjectures respecting the events; in others
they talked of business; in others, on literary subjects; in
others, of such things as pertain to civil policy, and to moral
life; in others, about ecclesiastic affairs, and of the sects;


No. 51 THE JOYS OF HEAVEN. 7
and so on. It was given me to look into this house; and
I saw them running about from room to room seeking
companionships of their affections and of their joys there-
from. And among these companionships I observed three
kinds,--some panting as it were to speak, some longing to
make inquiries, and others eager to hear. There were
four entrances to the building, one on each side; and I
noticed that many companions separated and were hastening
to leave. I followed some of them to the eastern door,
and saw several sitting near it with sad countenances; and
I approached and asked why they were sitting in such
sadness. They answered:—“The doors of this house are
kept closed to those who wish to go out; and it is now the
third day since we entered, and we have exhausted the life
of our desire for company and conversation, and are utterly
wearied with continual discussions—insomuch that we can
scarcely bear to hear the murmur of the sounds of them.
In loathing therefore we came to this door and knocked,
but are answered that: —‘The doors of this house are not
opened for going out, but for coming in. Remain, and
delight in the joys of heaven.” From which answer we infer
that we must continue here to eternity. This is the cause of
the sadness that has come over our minds; and now our
heart begins to fail, and to be oppressed with anxiety.”
The angel then spoke to them, and said:—“This state
is the death of your joys, which you believed to be alone
heavenly although in truth they are but the accessories of
heavenly joys.” And they asked the angel:—
“What then is heavenly joy?”
To which the angel replied in these few words:–
“It is the delight of doing something that is useful, to
ourselves and to others; and the delight of use derives its
essence from love, and its realization from wisdom. The
delight of use springing from love by wisdom is the life and
soul of all heavenly joys. There are most joyous compan-
ionships in the heavens, which gladden the minds of angels,


8 MARRIAGE LOVE. [No. 5
revive their spirits, fill their bosoms with delight, and in-
vigorate their bodies; but they enjoy these delights when
they have been performing the uses of their station and
occupation. From these is the soul and life in all their
joys and pleasures; and if you take away this soul or life
the accessory joys gradually become no joys, but become
at first indifferent, then as if frivolous, and finally bring
sadness and anxiety.” When these words had been said
the door was opened, and those sitting near sprang out
and fled to their homes—every one to his station and occu-
pation—and were warmed into new life.
6. After this the angel addressed those who had deluded
themselves with the idea that the joys of heaven and eternal
happiness would be feastings with Abraham Isaac and Jacob,
and after the feasts sports and dramatic representations,
and then feasts again, and so on to eternity. And he said
to them:—
“Follow me and I will bring you into the realization of
your joys.”
And he led them through a grove to a level place covered
with a floor, on which tables were placed, fifteen on one
side and fifteen on the other.
And they asked:—“Why so many tables?”
The angel answered:—“The first table is that of Abraham,
the second that of Isaac, the third that of Jacob; and next
to these in order are the tables of the twelve Apostles. On
the other side is the same number of tables—those of their
wives; the first three are those of Sarah the wife of Abraham,
Rebecca the wife of Isaac, and Leah and Rachel the wives
of Jacob; and the other twelve are those of the wives of the
twelve apostles.
After some delay all the tables appeared to be filled with
dishes of food, and the little spaces between them were
ornamented by small pyramids with sweetmeats. The
guests stood around them in expectation of seeing the hosts
of the tables. The expected were shortly seen to enter,


No. 6] THE JOYS OF HEAVEN. 9
in order of procession from Abraham to the last of the
apostles; and presently each approached his own table,
and reclined upon a couch at its head. And from their
places they said to those that stood around:—“Recline ye
also with us.” And they did so, the men with the patri-
archs, and the women with their wives; and they ate and
drank, in joy and with veneration.
After the feast the patriarchs went out, and then began
the sports, the dances of youths and maidens, and after
them the dramatic representations.
These being ended they were invited to feast again, but
with the condition that they were to eat on the first day with
Abraham, on the second with Isaac, on the third with Jacob,
on the fourth with Peter, on the fifth with James, on the
sixth with John, on the seventh with Paul, and with the
rest in order to the fifteenth day; from which again the
festivities would be renewed in the same order, changing
seats, and so on to eternity.
After this the angel called together the men of the company
and said to them:-“All those whom you saw at the tables
had been in similar imaginary thought with yourselves
concerning the joys of heaven and eternal happiness there-
from; and such mock festivities were provided and permitted
by the Lord to the end that they may themselves see the
vanity of their ideas, and thereby be led out of them. The
chief men whom you saw at the head of the tables were
personators of old men, most of them rustics, who being
bearded and of some wealth were prouder than others—
upon whom was induced the phantasy that they were these
ancient patriarchs. But follow me into the ways leading
out of this place of discipline.”
And they followed and saw some fifty here and fifty
there who had filled their bellies with food even to nausea,
and were longing to return to the familiar occupations of
their own homes—some to their public offices, some to
their merchandise, and some to their handicraft. But


IO MARRIAGE LOVE. - [No. 6
many were detained by the keepers of the grove, and were
asked about their days of feasting, and “whether they had
yet eaten at the table with Peter, and with Paul, and if they
were going away before they had done so?—“For it would
be unbecoming, and to their shame.” But most of them
answered:—“We are sated with our joys; food has become
insipid to us; we have lost relish for it; our stomachs loathe
it; we cannot bear to taste it. We have dragged on some
days and nights in this luxury, and beg earnestly that we
may be permitted to go away.” And they were allowed to
go, and with rapid pace and panting breath fled to their
homes.
The angel again called together the men of the company,
and on the way gave them this instruction concerning
heaven:—“In heaven, as in the world, there are foods and
drinks, there are social and festive meals; and with those of
exalted station there are tables spread with sumptuous
banquets of choice and delicious viands, wherewith they
are exhilarated and refreshed in spirit. And there are also
sports, and exhibitions; and music and song; and all these
in the highest perfection. And such things give them joys;
but not happiness. This is within joys, and thence from
joys. Happiness within joys makes them joys indeed.
It enriches and sustains them, that they do not become paltry
and do not cloy. And this happiness every one has from
the performance of use in his vocation. There is a certain
latent vein within the affection of the will of every angel
which draws the mind on to do something. By this the
mind tranquilizes and satisfies itself. This satisfaction and
this tranquility induce a state of mind receptive of the love
of use from the Lord. And from the reception of this comes
heavenly happiness, which is the life of their joys before
mentioned. Heavenly food in its essence is nothing else
than love wisdom and use together-that is, use from
love by wisdom. Wherefore, in heaven food for the body is
given to everyone according to the use that he performs-


No. 7] THE Joys of HEAVEN. II
sumptuous to those who are in eminent use, moderate
but of exquisite flavor to those in a medium degree of use,
simple to those in inferior use, and none to the indolent.”
7. After this he called to him the company of the wise,
so called, who made heavenly joys and eternal happi-
ness therefrom to consist in supereminent dominion, with
boundless wealth, and in more than regal magnificence
and super-lustrous splendor—because it is said in the
Word, among other things, that they shall be kings and
princes, and that they shall reign with Christ for ever and
ever and be ministered unto by angels. The angel said:—
“Follow me, and I will lead you into your joys.”
And he brought them to a portico constructed with col-
umns and pyramids. In front of it was a small palace,
through which the way opened into the portico. Into this he
led them. And lo, some twenty here and twenty there were
seen waiting. And then suddenly one appeared who per-
sonated an angel; and he said to them:—“Through this
portico is the way to heaven. Stay a little while and pre-
pare yourselves; for the elder among you are to be kings,
and the younger men princes.”
When this was said there appeared by each column a
throne, upon the throne a robe of silk, and upon the robe a
sceptre and a crown; and by each pyramid there appeared
a chair of state, elevated some three feet from the ground,
and on the chair a chain with links of gold, and the ribbon
of an order of Knighthood, joined at the ends with circlets
of diamonds. And then it was proclaimed:—“Go now
enrobe yourselves, be seated, and wait.”
And immediately the elder men hastened to the thrones,
and the younger to the chairs of state, and put on their
robes, and sat down. And then there appeared as it were
a mist ascending from beneath, from inhaling which those
sitting upon the thrones and chairs began to swell in the face
and to be puffed up in spirit and filled with the confidence
that now they were kings and princes. The mist was an


I2 MARRIAGE LOVE. [No. 7
aura of the phantasy with which they were inspired. And
suddenly young men flew to them, as if from heaven, and
stood two behind each throne and one behind each chair of
state, to minister to them. And then by turns some herald
cried out:-"Ye kings and princes, wait yet a little while.
Your palaces are now being prepared in heaven. Courtiers,
with a retinue will presently come and conduct you in.”
They waited and waited until their spirits gasped for breath
and they were utterly wearied with eager longing.
After three hours heaven was opened above their heads,
and angels looked down and having compassion on them
said:—“Why do you sit, so foolish, and act a mimic part?
They have been playing tricks upon you, and have changed
you from men to images, because you have set your hearts
upon the idea that you are to reign with Christ as kings and
princes, and are to be ministered unto by angels. Have
you forgotten the Lord's words, that he who would be
great in heaven must become a servant? Learn then what
is meant by kings and princes, and by reigning with Christ
—that it is to be wise and perform uses; for the kingdom of
Christ, which is heaven, is a kingdom of uses. For the Lord
loves all, and from love wills good to all, and good is use.
And as the Lord does goods or uses mediately through the
angels, and in the world through men, therefore to them
that perform uses faithfully he imparts a love of use—and
its reward, which is internal blessedness; and this is eternal
happiness. In the heavens as on earth there is pre-eminent
dominion, and boundless wealth; for there are governments
and forms of governments, and therefore there are greater
and lesser powers and dignities. And those who are in the
highest dignity have palaces, and courts—which in magnifi-
cence and splendor excel the palaces and courts of emperors
and kings on earth; and they are surrounded with honor
and glory, from the number of courtiers, ministers and
attendants, and the splendor of their apparel. But these
highest are chosen from them whose heart is in the public


No. 8] THE JOYS OF HEAVEN. I3
welfare—and whose bodily senses only are in the greatness
of magnificence, for the sake of obedience. And as it is
for the public welfare that every one in a society as in a
common body shall perform some use, and as every use is
from the Lord, and is done by angels and men as if of them-
selves, it is plain that this is to reign with the Lord.”
Hearing these words from heaven the mimic kings and
princes descended from their thrones and chairs of state,
threw down their sceptres, crowns, and robes, the mist
wherein was the aura of phantasy vanished away from
them, and a bright cloud overveiled them wherein was an
aura of wisdom, whereby their mental sanity was restored.
8. After this the angel returned to the house of assembly
of the wise from the Christian world, and called those to
him who had brought themselves into the belief that the
joys of heaven and eternal happiness are the delights of a
paradise. He said to them:—“Follow me, and I will
bring you into a paradise, your heaven, that you may enter
into the blessings of your eternal happiness.”
And he led them through a lofty gate-way formed of the
interlacing boughs and branches of noble trees. After
entering he led them about through winding ways from place
to place. It was a paradise indeed—at the first entrance
of the heaven to which they are sent who in the world had
believed that the whole heaven is one paradise, because it
is called paradise; and who had impressed upon themselves
the idea that after death there is entire rest from labor,
and that this rest is nothing else than breathing in the very
souls of delights—walking upon roses, gladdened with most
delicious juice of grapes, and indulging in social festivities;
and that this life is only found in a heavenly paradise.
Following the angel they beheld a vast multitude of old and
young, and children, and also women and young maidens—
sitting three by three and ten by ten upon beds of roses,
weaving garlands, with which they adorned the heads of
the aged the arms of the young men, and twined about the


I4. MARRIAGE LOVE. [No. 8
breasts of the children; others plucking fruit from the trees
and bearing it in osier baskets to their companions; others
pressing into cups and genially quaffing the juice of grapes,
cherries and berries; others breathing into their nostrils
the odors exhaled and diffused around from the flowers
and fruits and fragrant leaves; others singing melodious
songs, with which they softly charmed the listeners' ears;
others sitting by fountains and turning into various forms
the waters of the gushing rills; others walking about,
talking, and scattering decorous pleasantries; others run-
ning, playing, and dancing, here in ranks and there in
circles; others entering into little garden-houses, that they
might repose on couches; and many other delights of a
paradise. -
When they had seen these the angel led his attendants
hither and thither, through winding ways, and finally to
Some who were sitting in a most beautiful rosary, surrounded
by olive, citron, and orange trees—who were holding their
hands to their faces, swaying to and fro, and wailing and
weeping. The attendants of the angel spoke to them, and
said:—“Why do you sit in this way?”
They answered:—“It is now seven days since we came
into this paradise. When we entered our minds seemed as
if elevated into heaven, and admitted to the inmost happi-
ness of its joys. But after three days this happiness began
to grow dull and to decrease in our minds and become
imperceptible, and so it came to nothing. And when our
imaginary joys thus ended we feared the loss of all the
delight of our lives, and became doubtful about eternal
happiness, even whether there is any eternal happiness.
Afterwards we rambled through paths and open places
seeking the gate by which we entered; but we wandered
round and round in circles.
“And we inquired of those we met: Some of them said,
“The gate cannot be found, because this paradisal garden
is a spacious labyrinth, and is such that whoever thinks to


No. 8] THE Joys of HEAVEN. I5
go out enters more deeply in. Therefore you cannot but
stay here to eternity. You are in the midst of it, where all
delights centre.’”
And they said further to the angel's attendants:–“Here
now have we sat for a day and a half; and as we are without
hope of finding the way out, we have been resting ourselves
on this bed of roses and looking around us on the abun-
dance of olives, grapes, oranges and citrons; but the more
we look at them the more our eyes tire with looking, our
smell with smelling, and our taste with tasting. This is
the reason of the sadness, lamentation, and weeping in
which you see us.”
Hearing this the angel of the company said to them:-
“This paradisal labyrinth is really an entrance to a heaven.
I know the way out, and will lead you.”
At these words the sitters arose and embraced the angel,
and with his attendants followed him. And the angel
taught them by the way what heavenly joy is, and the eternal
happiness therefrom, saying:—“They are not the outward
delights of a paradise, unless at the same time there are
within them the inward delights of paradise. The outward
delights are only delights of the bodily senses, but the inward
delights of paradise are delights of the affections of the soul.
Unless these are in those there is no heavenly life in them,
for there is no soul in them; and every delight without its
correspondent soul gradually grows feeble and dull—and
wearies the mind more than labor. There are paradisal
gardens everywhere in heaven, and the angels derive joys
from them; but these joys are joys to them in so far as the
delight of the soul is in them.”
Hearing this they all inquired, “What is the delight of
the soul, and whence is it?”
The angel responded:—“The delight of the soul is from
love and wisdom from the Lord; and as love is effective,
and is effective through wisdom, the seat of both is therefore
in the effect, and the effect is use. This delight flows into


I6 MARRIAGE LOVE. INo. 8
the soul from the Lord, and descends through the higher
and the lower degrees of the mind into all the senses of the
body, and fills itself full in them. Thence the joy becomes
joy indeed, and becomes eternal, from the Eternal from
whom it is. You have seen the beauties of paradise; and I
assure you that there is not a thing therein, not so much as a
little leaf, that is not from the marriage of love and wisdom
in use. If therefore a man is in this marriage he is in a
heavenly paradise, and so is in heaven.”
9. After this the angel guide returned again to the house [of
assembly], to those who had firmly persuaded themselves
that heavenly joy and eternal happiness are perpetual glori-
fication of God, and a solemn festival continuing to eternity
—because in the world they had believed that they should
then see God, and because the life of heaven is called
from the worship of God a perpetual sabbath.
The angel said to them:-“Follow me and I will intro-
duce you into your joys.”
And he brought them to a small city, in the midst of which
was a temple, and all the dwellings were called holy houses.
In this city they saw a gathering from every corner of the
surrounding country; and among them a number of priests,
who received the comers, saluted them, and taking them
by the hand led them to the gates of the temple, and from
thence into some of the houses around the temple, and ini-
tiated them into the perpetual worship of God, saying:—
“This city is an entrance court of heaven; and the temple
of the city is the entrance to a very great and magnificent
temple which is in heaven, where God is glorified in prayers
and praises by the angels to eternity. The regulations, both
here and there, are, that they who come are first to enter
the temple and abide there three days and three nights;
and after this initiation are to go into the dwellings of the
city—which are so many houses consecrated by us, and
go from house to house, and in communion with those as-
sembled therein are to pray, shout, and preach sermons:-


No. 8] THE JOYS OF HEAVEN. 17
“Take great care that you think no thought within your-
selves, and say no word to your companions, that is not
holy, pious, and religious.”
The angel then led his company into the temple, which
was filled and crowded with many who in the world had
been in great dignity, and with many of the common people
also; and guards were stationed at the gates, lest any one
should go out before abiding there three days. And the
angel said:—
“This is the second day since these entered. Observe
them, and you will see their glorification of God.”
And they observed, and saw very many sleeping, and
many that were awake were yawning and gaping; and some
they saw—from the continual uplifting of their thoughts to
God and no return of them into the body—as faces freed
from the body; for thus they appeared to themselves, and
also to others. Some looked wild in the eyes, from their
perpetual abstraction. In a word all were oppressed at
heart and weary in spirit, from tediousness; and they turned
away from the pulpit, crying out:—
“Our ears are stunned. We no longer hear a word, and
are beginning to loathe the sound.”
And then they arose and rushed in a body to the gates,
broke them open, and pressed upon the guards and drove
them away. Seeing this the priests followed, and kept close
beside them, teaching and teaching, praying, sighing, and
exclaiming:—
“Celebrate the festival! Glorify God! Sanctify your-
selves! In this entrance court of heaven we will induct
you into the eternal glorification of God in a very great and
magnificent temple which is in heaven, and so into the en-
joyment of eternal happiness.”
But these entreaties were not understood and were
scarcely heard by them, on account of their dullness from
the two days suspension of mental activity and detention
from their domestic and out door affairs. But when they


18 MARRIAGE LOVE. [No. 8
tried to tear themselves away from the priests, the priests
seized them by their arms and by their garments, urging
them to the houses where they were to preach; but in vain,
for they cried out, “Let us alone. We feel as if we should
drop down.”
At these words, lo! four men appeared, in white raiment,
and wearing mitres. One of them in the world had been
an archbishop, and the three others had been bishops.
They had now become angels. They called the priests
together, and addressing them said:–
“We saw you from heaven with these sheep, and how you
feed them. You feed them even to insanity. You do not
know what is meant by the glorification of God. It means,
to bring forth the fruits of love; that is, faithfully sincerely
and diligently to do the work of one's calling—for this is
of love to God and of love to the neighbor. And this is
the bond of society, and its good. By this God is glorified,
and then by worship at stated times. Have you not read
these words of the Lord:—‘Herein is my Father glorified,
that ye bear much fruit. So shall ye be my disciples.” (John
xv. 8.) You priests can abide in the glorification of
worship, because it is your office, and you have honor
glory and recompense therefrom; but you no more than
they could abide in that glorification if there were not
the honor, glory, and recompense connected with your
office.”
Having said this the bishops commanded the keepers of
the gate that they should let all go in and out, -“for there
is a multitude who can think of no other heavenly joy
than perpetual worship of God, because they have known
nothing about the state of heaven.”
10. After this the angel returned with his companions
to the place of convocation, from which the companies of
the wise had not yet departed, and called to him those who
believed that heavenly joy and eternal happiness are merely
admission into heaven—and admission by Divine grace-


No. rol THE JOYS OF HEAVEN. I9
and that then they will have joy, as they in the world have
who on festive days enter the palaces of kings, or are invited
to a wedding. The angel said to them:-
“Wait here a while, I will sound the trumpet, and there
will come hither men famed for wisdom in the spiritual
things of the church.”
After some hours nine men came, each decked with laurel
as a mark of his renown. The angel introduced them into
the house of assembly, in which all were present who had
been called before. In their presence the angel addressed
the laureled nine and said:–
“I know that to you, by your wish and in furtherance
of your idea, it was granted to ascend into heaven; and
that you have returned into this lower or sub-heavenly earth
with full knowledge of the state of heaven. Relate there-
fore how heaven appeared to you.”
They answered in succession. The first said:—“From
very early childhood to the end of my life in the world my
idea of heaven had been that it was a place of all blessed-
ness, Divine favor, enjoyment, delightfulness and pleasure;
and that if I should be admitted there I should be sur-
rounded with an aura of such felicities, and should breathe
them in with full breast,--as a bridegroom when he cele-
brates his marriage, and when he enters the bridal chamber
with his bride. With this idea I ascended to heaven and
passed the first guards, and also the second; but when I
came to the third the officer of the guard addressed me and
said:–
‘Who are you, friend?”
I answered:—‘Is not this heaven? With longing desire I
have ascended hither. I pray you admit me.’ And he did
admit me.
And I saw angels in white raiment; and they came about
me and surveyed me, and murmured:—‘Lo! this new guest
is not clad in heavenly raiment.”
And hearing this I thought, ‘This appears to me like him


2O MARRIAGE LOVE. [No. 10
of whom the Lord said that he might not come in to a wed-
ding not having a wedding garment.’ And I said:—‘Give
me such raiment.”
And they smiled.
Then one came running from the court with the com-
mand:—‘Strip him naked, cast him out, and his garments
after him.’ And so I was cast out.”
The second in turn said:—“I believed, as he did, that if
only I could be admitted into the heaven which was above
my head joys would flow around me, and I should be ani-
mated with them to eternity. And I too obtained my wish.
But the angels fled when they saw me, and said among them-
selves:– What is this monster? How came this bird of
night here?’ And I actually felt changed from a man,
although I was not changed. This feeling came from
breathing the heavenly atmosphere. But presently one
came running from the court with the command that two
servants should lead me out and take me back by the way
I came, even to my own home. And when I reached home
I appeared to others and to myself a man.”
The third said:—“The idea of heaven constant to me was
that of a place, and not of love. Therefore, when I came
into this world I longed for heaven with a great longing;
and seeing men ascending I followed them and was ad-
mitted—but not beyond a few steps. And when I would
gladden my spirit according to my idea of the joys and
beatitudes there—owing to the light of the heaven which
was dazzling white, as snow, the essence of which is said to
be wisdom, a stupor came over my mind, and thence a
thick darkness upon my eyes, and I began to lose my reason,
And presently, owing to the heat of the heaven—which
corresponded to its dazzling light—my heart beat violently,
I was seized with anxiety and racked with inward pain,
and I threw myself on my back there upon the ground.
And as I lay an attendant from the court came with the
command to carry me gently into my own light and heat.


No. 10] THE JOYS OF HEAVEN. 2I
When I came into these my breath and animation returned
to me.”
The fourth said that he also had the idea of a place
respecting heaven, and not an idea of love. He said:—
“When I first came into the spiritual world I asked the
wise whether one would be permitted to ascend into heaven.
They told me that it was permitted to every one, but that
they must take heed lest they be cast out. I smiled at this,
believing, as others do, that all in the whole world are
capable of receiving the joys of heaven in their fullness.
But in truth, as soon as I was in I lost my breath; and from
pain and consequent anguish in head and body, I prostrated
myself on the ground, and writhed as a serpent before a fire.
And I crawled to a precipice and cast myself down; and
then by some standing below I was taken up and carried
to an inn, where I recovered.”
The other five also told wonderful things about their
ascent into heaven, and compared the changes of the state
of their life to the state of fishes when taken out of the water
into the air, and to the state of birds in the ether. And
they said that after these severe experiences they no longer
had any desire for heaven, but only for common life with
their like, wherever they are. And that they know that
“In the world of spirits, where we are, all are first pre-
pared—the good for heaven, and the evil for hell; that
when they are prepared they see ways open for them to
societies of their like, with whom they will dwell to eternity;
and that then they enter these ways joyously, because they
are the ways of their love.”
All of the first convocation, hearing these things, con-
fessed that they too had no other idea of heaven than of a
place, where with open mouth they would drink in circum-
fluent joys to eternity.
The angel with the trumpet then said to them:—“You
see now that the joys of heaven and eternal happiness are
not the joys of a place, but of the state of a man's life;


22 MARRIAGE LOVE. [No. 10
and that the state of life is from love and wisdom; and
since the containant of these two is use, the state of heavenly
life is from the conjunction of these in use. It is the same
if it be said that it is charity, faith, and good works; for
charity is love, faith is truth whence comes wisdom, and
good works are use. But there are places in our spiritual
world as in the natural world; otherwise there would not
be habitations and separate abodes. And yet place there
is not place, but an appearance of place according to the
state of love and wisdom, or of charity and faith. Everyone
who becomes an angel carries his heaven within him, be-
cause he carries the love of his heaven; for a man is by cre-
ation the least image, likeness, and type of the great heaven.
The human form is nothing but that. Each one therefore
comes into the society in heaven whose form he is individu-
ally an image of. So that when he enters into the society
he enters into a form corresponding to himself; thus, as it
were, from himself he enters into that self, and from that
enters into it within himself, and inhales its life as his own,
and his own as its life. Each society is as a community;
and the angels there are as like parts whence the community
co-exist. Now, it follows from this that they who are in
evils and therefore in falsities have formed an image of hell
in themselves, and this in heaven is tormented, by the influx
and the violence of activity of opposite against opposite;
for infernal love is opposite to heavenly love, and therefore
the delights of the two loves clash with each other as ene-
mies, and when they come together destroy each other.”
11. These things having been accomplished a voice was
heard from heaven, saying to the angel with the trumpet:-
“Choose ten out of the whole assembly and introduce them
to us. We have heard from the Lord that He will prepare
them so that for three days the heat and light of love and
wisdom of our heaven will do them no harm.”
And ten were chosen, and followed the angel. And by a


No. 12] THE JOYs of HEAVEN. 23
steep path they ascended a certain hill, and from this a
mountain, on which was the heaven of those angels—which
had been seen by them before in the distance as an ex-
panse among the clouds. And the gates were opened to
them. And when they had passed the third gate the angel
guide ran to the prince of the society, or of that heaven,
and announced their coming. And the prince responded:—
“Take some of my attendants and inform them that their
coming is welcome to me; and bring them into my ante-
court, and assign to each his room with its bed-chamber;
and take some of my courtiers and of my servants who
will minister to them and serve them at their pleasure.”
And it was done.
After they were conducted in by the angel they asked
whether they would be permitted to go and see the prince.
The angel answered:—“It is now morning, and it would
not be proper before noon. Until then all are engaged in
their offices and employments. But you are invited to dine,
and then you will sit at the table with our prince. Mean-
while I will conduct you into his palace, where you will
see magnificent and splendid things.”
12. As they approached the palace they surveyed it first
from without. It was large, built of porphyry, with a sub-
structure of jasper, and before the entrance were six lofty
columns of lapis lazuli. The roof was of plates of gold,
the tall windows were of clearest crystal, and their frames
of gold. Then they were led into the palace and were con-
ducted about from room to room, and saw ornamental
objects of ineffable beauty, and on the ceilings decorations
of inimitable carving. Against the walls were silver tables
inwrought with gold, and on them various useful objects,
of precious stones, and of entire gems, in heavenly forms—
many things which no eye on earth had seen, and such
therefore as no one could bring himself to believe that there
are in heaven. While they were in amazement at the sight
of these magnificent things the angel said:–


24 MARRIAGE LOVE. [No. 12
“Marvel not. The things that you see were made and
fashioned by no angelic hand, but were formed by the Maker
of the Universe, and bestowed as presents upon our prince.
Here then is the art of architecture in its very art; and from
the art here are all the rules of the art in the world.”
The angel said further:-"You may suppose that such
things enchant our eyes, and infatuate them—even that we
believe them to be the joys of our heaven; but as our hearts
are not in these they are only accessory to the joys of our
hearts. In so far therefore as we look upon them as ac-
cessory, and as the workmanship of God, we contemplate
the Divine omnipotence and benignity in them.”
13. After this the angel said to them:-“It is not yet noon,
come with me into the garden of our prince,” which was
adjacent to the palace. They went; and at the entrance he
said:—
“Behold the most magnificent garden in this heavenly
society.”
They replied:—“What do you say? There is no garden
here. We see only one tree; and among its branches and
on its top fruit as if of gold, and leaves as of silver with
their edges bedecked with emeralds, and under the tree
little children with their nurses.”
To this with inspired voice the angel said:—“This tree
is in the midst of the garden, and is called by us the tree of
our heaven, and by some the tree of life. But go on, draw
near and your eyes will be opened, and you will see the gar-
den.”
They did so; and their eyes were opened, and they saw
trees filled with delicious fruits, twined about with the tendrils
of vines, their tops bending with fruit towards the tree of
life in the midst. The trees were set in a continuous series
which ran out and onwards in endless circlings or gyres as
of a perpetual spiral. It was a perfect spiral of trees,
wherein kind after kind followed in succession, according
to the excellence of their fruits. The beginning of this


No. 14] THE JOYS OF HEAVEN. 25
gyration was separated by a considerable space from the
tree in the midst; and the intervening space gleamed with
a brilliancy of light wherefrom the trees of the spiral glowed
with a graduated and continuous splendor from the first to
the last. The first trees were the noblest of all, luxuriant,
bearing exquisite fruits, and were called trees of paradise
—never seen, because they do not and cannot exist on the
earths of the natural world; next came trees yielding oil;
after these, trees producing wine; then, fragrant trees;
and lastly, trees whose wood is useful for timber. Here
and there in this spiral or coil of trees were seats, formed by
training and interlacing the young branches of the trees
behind, and adorned and enriched by their fruits. In this
perpetual cycle of trees there were openings which led to
gardens of flowers, and thence to lawns, laid out in beds
and plots.
Seeing these things the angel's attendants exclaimed:—
“Lo, heaven in form! Whichever way we turn our eyes
something heavenly, paradisal, flows in, which is ineffable.”
The angel rejoiced at hearing this, and said:—“The
gardens in our heaven, in their origin are all representative
forms or types of states of heavenly blessedness; and it is
because an influx of these states of blessedness exalts your
minds that you exclaimed, ‘Lo, heaven in form.” But
those that do not receive this influx see these paradises as
nothing but forests. All who are in the love of uses receive
the influx; but they who are in the love of glory and not
from use do not receive it.” Afterwards he explained and
taught them what the several things in the garden repre-
sented and signified.
14. While they were thus engaged a messenger came from
the prince, who invited them to eat bread with him. And
at the same time two of the court attendants brought gar-
ments of fine linen and said, “Put these on; for no one is
admitted to the prince's table unless arrayed in the garments
of heaven.” And they made themselves ready, and accom-


26 MARRIAGE LOVE. [No. 14
panying their angel were led into an uncovered portico,
an ambulatory of the palace, and awaited the prince; and
there the angel brought them into communion with great
men and magistrates, who also were waiting for the prince.
Within an hour, lo, the doors were opened, and by a wider
door on the western side they saw him enter, in the order
and pomp of procession. Before him went the chief coun-
sellors, then chamberlains, and after them courtiers of the
first rank. In the midst of these was the prince, and after
him courtiers of various degree, and lastly guards—number-
ing in all a hundred and twenty. The angel standing before
the ten strangers—who now appeared from their apparel
as inhabitants—approached the prince with them and
reverently presented them; and the prince as he passed,
without stopping, said to them:—“Come with me to meat.”
And they followed into the dining hall, and saw a table
magnificently spread. In the middle of it was a high pyra-
mid, of gold, with a hundred small dishes in triple order
upon its forms, on which were cakes, condensed must of
wines, and other delicacies made of bread and wine together;
and through the centre of the pyramid there issued as it
were a springing fountain of nectareous wine, the streams
of which divided from the top of the pyramid, and filled
the cups. On either side of this high pyramid were various
heavenly forms, in gold, on which were dishes and plates
filled with food of every kind. The heavenly forms that
held the dishes and plates were devices of art, from
wisdom, such as in the world no art can express and no
words describe. The dishes and plates were of silver,
graven all over in relief upon a plane with forms similar
to their supports. The cups were of pellucid gems. Such
was the furniture of the table.
15. And this was the apparel of the prince, and of his
ministers:—The prince was clad in a long purple robe,
embroidered with stars of the color of silver; under the robe
he wore a tunic of shining silk of violet color. This was


No. 16] THE Joys of HEAVEN. 27
open at the breast, where the front part of a kind of belt was
seen, bearing the badge of his society. The badge was an
eagle on the top of a tree, brooding over her young. This
was of shining gold in a circle of diamonds. The chief
counsellors were not very differently attired, but without
the badge, in place of which were graven sapphires pendent
from the neck by a chain of gold. The courtiers were in
togas of chestnut brown, into which were woven flowers
encircling young eagles. The tunics under them were of
opaline silk, as were also their breeches and stockings.
Such was their apparel.
16. The chief counsellors, chamberlains and magistrates
stood around the table, and at the beck of the prince folded
their hands and together murmured an offering of praise
to the Lord; and then at a nod from the prince they took
their places upon the couches at the table.
And the prince said to the ten strangers:—“Recline you
also with me. See, there are your places.” And they
reclined. And the court attendants who before were sent
by the prince to minister to them stood behind them. The
prince then said to them, “Take each a plate from its circle,
and then a little dish from the pyramid.” And they took
them; and lo, instantly new plates and dishes appeared
in the place of them. And their cups were filled with wine
from the fountain gushing out of the great pyramid, and
they ate and drank. When they were moderately satisfied,
the prince addressed the ten invited guests, and said:—
“I have heard that on the earth which is beneath this heaven
you have been called together to declare your thoughts
respecting the joys of heaven, and the eternal happiness
therefrom; and that you have expressed them differently,
each according to the delights of his bodily senses. But
what are delights of the senses of the body without the
delights of the soul? It is the soul which takes delight in
these. The delights of the soul in themselves are imper-
ceptible beatitudes; but as they descend into the thoughts


28 MARRIAGE LOVE. [No. 16
of the mind, and from these into the sensations of the body
they become more and more perceptible. In the thoughts
of the mind they are perceived as states of happiness; in
the sensations of the body, as delights; and in the body
itself, as pleasures. Eternal happiness comes of all these
together. But the happiness from the last alone is not
eternal but transitory, which comes to an end and passes
away—and sooner or later becomes unhappiness. You
have seen now that all your joys are joys of heaven also,
and are more exquisite than ever you could have thought;
and yet these do not affect our minds interiorly. There
are three things which flow as one from the Lord into our
Souls. These three as one, or this trine, are love wisdom
and use. But the love and wisdom do not appear except
in idea, because in theaffection and thought of the mind only;
but in use they appear really, because together in bodily
act and work; and where they really appear they are also
abiding; and as love and wisdom appear and abide in use
it is use which affects us; and use is the faithful sincere and
diligent performance of the works of one's calling. The
love of use, and from this love earnest activity in use, keeps
the mind from dissipating itself, and from wandering about
and drinking in all the lusts that with their allurements
flow in from the body and from the world, through the
senses—whereby the truths of religion and the truths of
morality with their goods are scattered to all the winds.
But earnest activity of the mind in use keeps and binds
these together, and disposes the mind into a form re-
ceptive of wisdom from these truths; and then it thrusts
aside the illusions and the mockeries of both falsities and
vanities. But you will hear more on these subjects from
wise men of our society whom I will send to you this
afternoon.” -
When he had said this the prince arose, and with him the
guests, and after a salutation of peace he bade their angel
guide return them to their chambers, and to show them every


No. 1 THE JOYS OF HEAVEN. 2
7 9
courteous attention; and also that he should invite urbane
and affable men to entertain them with conversation con-
cerning the various joys of this society.
17. When they returned it was so done. And the men
came who were invited from the city to entertain them with
conversation about the various joys of the society; and after
salutations, walking up and down they talked with them
very delightfully. Their angel guide said,
“These ten men were invited into this heaven that they
might witness its joys, and thus gain a new conception of
eternal happiness. Tell them therefore something about
its joys which affect the senses of the body; after that wise
men will come who will speak of some things that render
these joys satisfying and happy.” The men invited from
the city then told them these things:—
1. “There are days of festivity here, appointed by the
prince, that the mind may have relief from the fatigue
which is brought upon some by the zeal of emulation.
On these days there are concerts of music with song
in public places; and outside the city are public games
and plays. At such times orchestras are erected in the
public places, surrounded by lattices thick with vines
and hanging clusters, within which the musicians sit, at
three elevations, with stringed instruments and wind in-
struments, of high and low tone, and loud and soft. On
either side are singers, male and female; and they delight
the citizens with most charming melodious rejoicings and
songs, in chorus and with solos, varying in character at
intervals. These diversions continue there on such festive
days from morning to noon, and afterwards until evening.
2. Besides this, every morning from out the houses around
the public places are heard the sweetest songs of virgins
and young girls—with which the whole city resounds.
Each morning there is some one affection of spiritual love
which they sing, that is, which is expressed by modifications
or modulations of melodious tone; and the affection is per-


3o MARRIAGE LOVE. [No. 17
ceived in the singing as if it were its very self. It flows
into the souls of the listeners, and rouses them into corre-
spondence with it. Such is heavenly song. Those who
sing say that the sound of their voices inspires and ani-
mates itself as it were from within, and joyously exalts
according as it is received by the listeners. This ended,
the windows and also the doors of the houses on the public
places are closed, and at the same time those of the dwell-
ings on the streets, and the whole city is still, not a sound
is anywhere heard, and no wanderers appear; being ready
all then engage in the duties of their several occupations.
3. But at noon the doors are opened, and in some places
in the afternoon the windows also, and boys and girls are
seen playing in the streets—their nurses and tutors sitting in
the porches of the houses overseeing them. 4. In the ex-
treme suburbs of the city are various games for boys and
youths; there are games of running; games at ball; games
with balls driven back and forth, called tennis; trials of
activity among the boys, as to which are more and which
less ready in speech, in action, and in perception—and to
the more active some laurel leaves are given as a reward.
And there are many other games for calling forth the latent
abilities of boys. 5. Outside of the city there are also
spectacular entertainments by players on the stage, repre-
senting the various virtues and excellencies of the moral life
—among whom are actors of lower parts, for the sake of
comparison.”
One of the ten asked, “Why for comparison?”
They answered, “No one of the virtues can be presented
in its grace and excellence, to the life, except by comparisons,
from the greatest of them to the least, until they become
none. But it is established by law that nothing of the op-
posite shall be exhibited which might be called dishonorable
or unseemly, unless by metaphor and remotely as it were.
The reason why it is so established is that no excellence or
good, of any virtue, passes by successive degrees down to


No. 18] THE JOYS OF HEAVEN. 31
what is dishonorable and evil; but only to its least, until it
vanishes, and when it comes to none the opposite begins.
And therefore heaven, where all things are good and honor-
able, has nothing in common with hell, where all things are
dishonorable and evil.”
18. In the midst of this conversation an attendant came,
and announced that by command of the prince eight wise
men were present and desired to enter. Hearing this the
angel withdrew, received them and brought them in. And
then after the customary social formalities and proprieties
the wise men conversed with them, first about the begin-
nings and the growths of wisdom, joined with various matters
relating to its progress, saying, that with the angels wisdom
has no limit; it never ends, but grows and is increased to
eternity.
On hearing this the angel of the company said to
the wise men:-"Our prince spoke to these men at the
table about the seat of wisdom, that it is in use. Speak also
to them, if you please, on this subject.” And they said:—
“As first created man was imbued with wisdom and its
love—not for himself, but that he might communicate it
from himself to others. Hence it is inscribed in the wisdom
of the wise that no one is wise and none lives for himself
alone, but at the same time for others. From this comes
society, which would not otherwise exist. To live for others
is to perform uses. Uses are the bonds of society; which
are as many as there are good uses, and uses are infinite in
number. There are spiritual uses, which come of love to
God and of love towards the neighbor; there are moral and
civil uses, which come of love for the society and the com-
munity in which a man resides, and for his companions
and fellow citizens among whom he dwells; there are natural
uses, which come of love of the world and its necessaries;
and there are uses for the body, which come of the love of
its conservation for the sake of the higher uses. All these
uses are assigned to man, and follow in succession one after


32 MARRIAGE LOVE. [No. 18
the other; and when they exist together one is within an-
other. They who are in the first uses, which are spiritual,
are also in those that follow; and these are wise men.
But those that are not in the first, and yet are in the second
and thence in the following, are not so wise, but only appear
to be so from their outward morality and civility. They
that are not in the first and second, but are in the third and
fourth, are not at all wise; they in fact are Satans because
they love only the world, and themselves on account of the
world. And they that are only in the fourth are the farthest
of all from wisdom; they in truth are devils, because they
live for themselves alone, or if for others it is only for the
sake of themselves. Every love moreover has its own de-
light, for love lives by this; and the delight of the love cf
uses is a heavenly delight which enters into the delights that
follow in succession, and in the order of succession exalts
them and makes them eternal.” -
Then they enumerated some heavenly delights that come
of the love of use, and said:—“They are myriads of
myriads, and they enter into them who enter heaven.”
And in further discourses of wisdom respecting the love
of use they passed the day with them until evening.
19. But towards evening there came a swift-footed
messenger clothed in linen to the ten strangers who accom-
panied the angel, and invited them to a wedding, to be cele-
brated the following day; and the strangers greatly rejoiced
that they were also to witness a marriage in heaven. After
this they were taken to one of the chief counsellors, and
Supped with him. And after supper they returned and
separated each to his own chamber, and slept until morning,
And then awaking they heard the song of maidens and
of little girls, from the houses around the public place.
This time an affection of marriage love was sung. Deeply
affected and moved by its sweetness, they perceived a blessed
pleasantness infused into their joys which exalted and
refreshed them.


No. 20) THE JOYS OF HEAVEN. 33
When the time was come the angel said:—“Make ready
and array yourselves in the heavenly garments that our
prince has sent for you.” And they put them on, and lo!
the garments shone as with a flaming light.
And they asked the angel:—“Why is this?”—He re-
plied:—“Because you are going to a wedding. With us at
such a time garments are resplendent, and become wedding
garments.”
20. The angel afterwards conducted them to the house
of the marriage, and a porter opened the doors. As soon
as they had passed the threshold they were received and
saluted by an angel sent by the bridegroom, and were
brought in and led to the seats assigned them. Soon after-
wards they were invited into an anteroom of the bridal
chamber, where they observed, in the centre, a table on
which was set a magnificent candlestick, with seven branches
and sconces of gold; and against the walls hung silver lamps,
which when lighted made the atmosphere appear as it were
golden. At the sides of the candlestick they observed
two tables with loaves on them in triple order; and at the
four corners of the room were tables on which were crystal
cups. While they were looking at these things, lo! a door
was opened from a room next to the bridal chamber, and
they saw six virgins coming out, and after them the bride-
groom and bride holding each other by the hand. And
they led each other to an elevated seat which was placed
opposite the candlestick, whereon they seated themselves—
the bridegroom on the left, and the bride at his right hand;
and the six virgins stood by the side of the seat next to the
bride. The bridegroom was clad in a radiant purple robe,
and a coat of shining linen; with an ephod on which was a
plate of gold set around with diamonds; and on the plate a
young eagle was engraved,—the nuptial badge of that society
of heaven; and on his head the bridegroom wore a mitre.
And the bride wore a scarlet mantle, and under that an
embroidered dress reaching from the neck to the feet; and


34 MARRIAGE LOVE. [No. 2d
below the breast a golden girdle; and on her head was a
coronet of gold set with rubies.
After they had thus sat down together, the bridegroom
turned to the bride and placed on her finger a gold ring;
and drew forth bracelets and a necklace of large pearls,
and fastened the bracelets upon her wrists and the necklace
about her neck, and said:—“Accept these pledges.” And
as she took them he kissed her, and said:—“Now you are
mine,” and called her his wife. This done the guests cried
out:-"A blessing on you!” Each by himself said this
and then all together. One sent by the prince in his stead
joined also in the cry. And at that moment the room was
filled with an aromatic fragrance—a sign of blessing from
heaven. The servants then took bread from the two tables
near the candlestick, and cups, now filled with wine, from
the tables in the corners, and gave to each of the guests his
bread and his cup, and they ate and drank. After this the
husband and his wife arose, the six virgins with the silver
lamps in their hands, now lighted, following to the threshold;
and the married pair entered the bridal chamber, and the
door was shut.
21. After this the angel guide talked with the guests
about his ten companions; telling them that by command
he had introduced them, and had shown them the mag-
nificence of the prince's palace, and the wonders there;
that they had eaten with the prince at his table; and after-
wards had conversed with their wise men.
And he asked:—“May they be permitted to have some
conversation also with you?” And they came and talked
with them.
And one of the wedding guests, a man of wisdom, asked:—
“Do you understand what these things signify that you
have seen?” They replied that they too little understood
them; and asked him why the bridegroom, now the husband,
was arrayed in such apparel.
He answered:—“The bridegroom, now the husband,


No. 21] THE Joys of HEAven. 35
represented the Lord, and the bride, now the wife, repre-
sented the church—because in heaven a wedding represents
the marriage of the Lord with the church. That is why
he wore a mitre on his head, and was arrayed like Aaron
in a robe, a coat, and an ephod; and why the bride, now the
wife, wore upon her head a coronet, and was attired in a
mantle like a queen. But tomorrow they will be differ-
ently clad, for this representation only lasts today.”
They asked again:-"Since he represented the Lord
and she the church, why did she sit at his right hand?”—
The wise man replied:—“Because there are two things
which form the marriage of the Lord and the church, love,
and wisdom, and the Lord is love and the church is wisdom,
and wisdom is at love's right hand. For the man of the
church has wisdom as if of himself, and as he becomes
wise he receives love from the Lord. Besides, the right
hand signifies power and the power of love is by wisdom.
But, as I said before, after marriage the representation is
changed; for then the husband represents wisdom, and
the wife, love of his wisdom. But this is not the prior
but a secondary love, which the wife has from the Lord
through the wisdom of the husband. Love of the Lord,
which is the prior love, in the husband, is the love of acquiring
wisdom. Therefore after marriage both together the hus-
band and his wife represent the church.”
Again they asked:—“Why did you men not stand beside
the bridegroom now the husband, as the six virgins stood
beside the bride now the wife?”
The wise man replied:—“The reason was that we today
are numbered among virgins, and the number six signifies
all and what is complete.” And they asked:—“How is
this?”
He answered:—“Virgins signify the church, and the
church is of both sexes—and therefore as respects the church
we are virgins. That this is so appears from these words
in the Apocalypse:– These are they that were not defiled


36 MARRIAGE LOVE. [No. 21
with women, for they are virgins; and they follow the Lamb
whithersoever He goeth.’ (xiv. 4). And for the same
reason, because virgins signify the church, the Lord likened
it to ten VIRGINs who were invited to a marriage (Matt.
xxv. 1-13). And it is because the church is signified by
Israel, Zion, and Jerusalem, that the virgin and daughter
of Israel, of Zion, and of Jerusalem is so often spoken of in
the Word; and that the Lord describes His marriage with
the Church by the words in David:—‘UPON THY RIGHT
HAND DID STAND THE QUEEN, in pure gold of Ophir. . . .
Her clothing is of wrought gold; she shall be brought unto
the King in raiment of needlework; the vLRGINs her com-
panions that follow her ... shall come into the King's palace’
(Ps. xlv. 9-13–15).”
Afterwards they asked whether it is not proper that a
priest should be present and minister in these ceremonies.
The wise man answered:—“It is proper on earth; but not
in the heavens, on account of the representation of the Lord
Himself and the church. This is not known on earth.
And even with us a priest ministers at betrothals, and hears,
receives, confirms and consecrates the consent. Consent is
the essential of marriage; and the other things that follow
are its formalities.”
22. After this the angel guide went up to the six virgins
and told them also about his companions, and asked that
they would favor them with their company. And they
approached, but when they came near they suddenly
withdrew, and went into an inner apartment where their
virgin friends were. Seeing this the angel guide followed
them, and asked why they so suddenly withdrew without
speaking to them. -
And they replied:—“We could not go near them.”
He asked why? And they answered, “We do not know.
But we perceived something that repelled us, and drove us
back. They must excuse us.”
The angel returned to his companions, and told them


No. 24] THE Joys of HEAVEN. 37
the answer, and added:—“I surmise that you have not a
chaste love of the sex. In heaven we love virgins for their
beauty, and loveliness of manner, and love them exceedingly,
but chastely.” His companions smiled at this, and said,
“You have rightly guessed. Who can behold such beauty
near, and feel no desire?”
23. After this social festivity the wedding guests all de-
parted, and the ten men also, with their angel. It was
late in the evening, and they retired to rest.
At dawn they heard a proclamation, “ToDAY IS THE
SABBATH.” And they arose, and asked the angel why it
was. He answered, “It is for the worship of God, which
recurs at stated times, and is proclaimed by the priests.
It is celebrated in our temples, and continues about two
hours. Come with me therefore, if you like, and I will
conduct you. And they made ready and went with the
angel, and entered. And lo! a large temple, suited to about
three thousand, semi-circular, with forms or seats extending
around in a continuous sweep, according to the form of the
temple, the hinder seats more elevated than those before.
The pulpit in front of them was a little back from the centre.
The door was behind the pulpit, at the left. The ten
strangers went in with their angel guide, and the angel
assigned them the places where they were to sit, saying to
them:—“Every one that enters the temple knows his place.
He knows it from a something within, and cannot sit else-
where. If he sits in any other place he hears nothing, and
perceives nothing; and he also disturbs order—by reason
of which disturbance the priest is not inspired.”
24. When the congregation was assembled the priest as-
cended the pulpit, and preached a sermon full of the spirit
of wisdom. The sermon was on the holiness of the Sacred
Scripture, and on the conjunction of the Lord both with
the spiritual world and the natural by means of it. In the
state of illustration in which he was he clearly showed that
this Holy Book was dictated by Jehovah, the Lord; and


28 MARRIAGE LOVE. [No. 16
of the mind, and from these into the sensations of the body
they become more and more perceptible. In the thoughts
of the mind they are perceived as states of happiness; in
the sensations of the body, as delights; and in the body
itself, as pleasures. Eternal happiness comes of all these
together. But the happiness from the last alone is not
eternal but transitory, which comes to an end and passes
away—and sooner or later becomes unhappiness. You
have seen now that all your joys are joys of heaven also,
and are more exquisite than ever you could have thought;
and yet these do not affect our minds interiorly. There
are three things which flow as one from the Lord into our
souls. These three as one, or this trine, are love wisdom
and use. But the love and wisdom do not appear except
in idea, because in theaffection and thought of the mind only;
but in use they appear really, because together in bodily
act and work; and where they really appear they are also
abiding; and as love and wisdom appear and abide in use
it is use which affects us; and use is the faithful sincere and
diligent performance of the works of one's calling. The
love of use, and from this love earnest activity in use, keeps
the mind from dissipating itself, and from wandering about
and drinking in all the lusts that with their allurements
flow in from the body and from the world, through the
senses—whereby the truths of religion and the truths of
morality with their goods are scattered to all the winds.
But earnest activity of the mind in use keeps and binds
these together, and disposes the mind into a form re-
ceptive of wisdom from these truths; and then it thrusts
aside the illusions and the mockeries of both falsities and
vanities. But you will hear more on these subjects from
wise men of our society whom I will send to you this
afternoon.” -
When he had said this the prince arose, and with him the
guests, and after a salutation of peace he bade their angel
guide return them to their chambers, and to show them every


No. 17] THE JOYS OF HEAVEN. 29
28 MARRIAGE LOWE. |\, iſ
of the mind, and from these into the snails of º
they become more and more perceptible. In º
of the mind they are perceived as sº of *:::::
the sensations of the body, “ delights; and int."
iness comes ºf a
itself, as pleasures. Eternal *. last alone sº
together. But the happines from
eternal but transitory, ".
—and sooner of - invs of heavtº
º seen now that all " joys are º tº:
d are more exquisite than * you* interiorly. Tº
º t these do not affect our miº -
and ye
W W th Lord intº ſº
e three things hich flo aS one from e a wis
aſ
souls. These three as one,
courteous attention; and also that he should invite urbane
and affable men to entertain them with conversation con-
cerning the various joys of this society.
17. When they returned it was so done. And the men
came who were invited from the city to entertain them with
conversation about the various joys of the society; and after
salutations, walking up and down they talked with them
very delightfully. Their angel guide said,
“These ten men were invited into this heaven that they
might witness its joys, and thus gain a new conception of
eternal happiness. Tell them therefore something about
its joys which affect the senses of the body; after that wise
men will come who will speak of some things that render
these joys satisfying and happy.” The men invited from
the city then told them these things:—
1. “There are days of festivity here, appointed by the
prince, that the mind may have relief from the fatigue
which is brought upon some by the zeal of emulation.
On these days there are concerts of music with song
in public places; and outside the city are public games
and plays. At such times orchestras are erected in the
public places, surrounded by lattices thick with vines
and hanging clusters, within which the musicians sit, at
three elevations, with stringed instruments and wind in-
struments, of high and low tone, and loud and soft. On
either side are singers, male and female; and they delight
the citizens with most charming melodious rejoicings and
songs, in chorus and with solos, varying in character at
intervals. These diversions continue there on such festive
days from morning to noon, and afterwards until evening.
2. Besides this, every morning from out the houses around
the public places are heard the sweetest songs of virgins
and young girls—with which the whole city resounds.
Each morning there is some one affection of spiritual love
which they sing, that is, which is expressed by modifications
or modulations of melodious tone; and the affection is per-


3o MARRIAGE LOVE. [No. 17
ceived in the singing as if it were its very self. It flows
into the souls of the listeners, and rouses them into corre-
spondence with it. Such is heavenly song. Those who
sing say that the sound of their voices inspires and ani-
mates itself as it were from within, and joyously exalts
according as it is received by the listeners. This ended,
the windows and also the doors of the houses on the public
places are closed, and at the same time those of the dwell-
ings on the streets, and the whole city is still, not a sound
is anywhere heard, and no wanderers appear; being ready
all then engage in the duties of their several occupations.
3. But at noon the doors are opened, and in some places
in the afternoon the windows also, and boys and girls are
seen playing in the streets—their nurses and tutors sitting in
the porches of the houses overseeing them. 4. In the ex-
treme suburbs of the city are various games for boys and
youths; there are games of running; games at ball; games
with balls driven back and forth, called tennis; trials of
activity among the boys, as to which are more and which
less ready in speech, in action, and in perception—and to
the more active some laurel leaves are given as a reward.
And there are many other games for calling forth the latent
abilities of boys. 5. Outside of the city there are also
spectacular entertainments by players on the stage, repre-
senting the various virtues and excellencies of the moral life
—among whom are actors of lower parts, for the sake of
comparison.”
One of the ten asked, “Why for comparison?”
They answered, “No one of the virtues can be presented
in its grace and excellence, to the life, except by comparisons,
from the greatest of them to the least, until they become
none. But it is established by law that nothing of the op-
posite shall be exhibited which might be called dishonorable
or unseemly, unless by metaphor and remotely as it were.
The reason why it is so established is that no excellence or
good, of any virtue, passes by successive degrees down to
gº
º
f


30 MARRIAGE LOWE. Nº. 1,
ceived in the singing as if it were its very ºf flow;
into the souls of the listeners, and ſolº them into ..
spondence with it. Such is havenly sºng º: º-
sing say that the sound of their vºice mºre *
mates itself as it were from within and *::::
according as it is received by the º: on the pºli.
the windows and alsº the doors of the t of the dwd.
laces are closed and at the same time." ill, not 3 &
- is, and the whole city" St ºn tº
ings on the streets, derers appear; being ſº
is anywhere heard, and nº * fºr several wº
all then engagº in the duties 9 -
Ces
j, and in sº
the doors are 9P" - |s aſ:
. But at noon the windows alsº "" boys and gº
their nurses” er.
g in the street"... them, 4.
Seeſl playing f the houses overseeing the es for bº and
the pººl. is are ºgº
running; 8 is trials
- aſe games |led tenſils, k
ouths; there back d º . more and " th
No. 18) THE JOYS OF HEAVEN. 31
what is dishonorable and evil; but only to its least, until it
vanishes, and when it comes to none the opposite begins.
And therefore heaven, where all things are good and honor-
able, has nothing in common with hell, where all things are
dishonorable and evil.”
18. In the midst of this conversation an attendant came,
and announced that by command of the prince eight wise
men were present and desired to enter. Hearing this the
angel withdrew, received them and brought them in. And
then after the customary social formalities and proprieties
the wise men conversed with them, first about the begin-
nings and the growths of wisdom, joined with various matters
relating to its progress, saying, that with the angels wisdom
has no limit; it never ends, but grows and is increased to
eternity.
On hearing this the angel of the company said to
the wise men:-"Our prince spoke to these men at the
table about the seat of wisdom, that it is in use. Speak also
to them, if you please, on this subject.” And they said:—
“As first created man was imbued with wisdom and its
love—not for himself, but that he might communicate it
from himself to others. Hence it is inscribed in the wisdom
of the wise that no one is wise and none lives for himself
alone, but at the same time for others. From this comes
society, which would not otherwise exist. To live for others
is to perform uses. Uses are the bonds of society; which
are as many as there are good uses, and uses are infinite in
number. There are spiritual uses, which come of love to
God and of love towards the neighbor; there are moral and
civil uses, which come of love for the society and the com-
munity in which a man resides, and for his companions
and fellow citizens among whom he dwells; there are natural
uses, which come of love of the world and its necessaries;
and there are uses for the body, which come of the love of
its conservation for the sake of the higher uses. All these
uses are assigned to man, and follow in succession one after


32 MARRLAGE LOVE. [No. 18
the other; and when they exist together one is within an-
other. They who are in the first uses, which are spiritual,
are also in those that follow; and these are wise men.
But those that are not in the first, and yet are in the second
and thence in the following, are not so wise, but only appear
to be so from their outward morality and civility. They
that are not in the first and second, but are in the third and
fourth, are not at all wise; they in fact are satans because
they love only the world, and themselves on account of the
world. And they that are only in the fourth are the farthest
of all from wisdom; they in truth are devils, because they
live for themselves alone, or if for others it is only for the
sake of themselves. Every love moreover has its own de-
light, for love lives by this; and the delight of the love cf
uses is a heavenly delight which enters into the delights that
follow in succession, and in the order of succession exalts
them and makes them eternal.” -
Then they enumerated some heavenly delights that come
of the love of use, and said:—“They are myriads of
myriads, and they enter into them who enter heaven.”
And in further discourses of wisdom respecting the love
of use they passed the day with them until evening.
19. But towards evening there came a swift-footed
messenger clothed in linen to the ten strangers who accom-
panied the angel, and invited them to a wedding, to be cele-
brated the following day; and the strangers greatly rejoiced
that they were also to witness a marriage in heaven. After
this they were taken to one of the chief counsellors, and
supped with him. And after supper they returned and
separated each to his own chamber, and slept until morning,
And then awaking they heard the song of maidens and
of little girls, from the houses around the public place.
This time an affection of marriage love was sung. Deeply
affected and moved by its sweetness, they perceived a blessed
pleasantness infused into their joys which exalted and
refreshed them.


32 MARRIAGE LOVE. |\,:
the other; and when they exist together one swing
other. They who are in the first uses, which are sºft
are also in those that follow; and these are wis. It
But those that are not in the first, and yet are in the sº
and thence in the following, are not so wise, but only ſº
to be so from their outward morality and civil}. Tº
that are not in the first and second, but are initiº
fourth, are not at all wise; they inº are SālāſīS º
love only the world, and themselves on acº."
*:: jº, that are only in the ſouth are the is
of all from wisdom; they in truth are deſ, lsº .
live for themselves alone, 9. if for others it is º º dº.
sake of themselves. º: º:*ſº lººd
light, for love lives by "; - ights thiſ
º a heavenly º : º º:º tub
follow in succession, *
r al.” -
º *: eterſ] eavenly delights hº
Then the
of the love of use, an to them who ent" law." -
myriads º: of wisdom º: the lºt
º the day with them until tº º: 90t.
of use they ening there came 4 s -
No. 20) THE JOYS OF HEAVEN. 33
When the time was come the angel said:—“Make ready
and array yourselves in the heavenly garments that our
prince has sent for you.” And they put them on, and lo!
the garments shone as with a flaming light.
And they asked the angel:—“Why is this?”—He re-
plied:—“Because you are going to a wedding. With us at
such a time garments are resplendent, and become wedding
garments.”
20. The angel afterwards conducted them to the house
of the marriage, and a porter opened the doors. As soon
as they had passed the threshold they were received and
saluted by an angel sent by the bridegroom, and were
brought in and led to the seats assigned them. Soon after-
wards they were invited into an anteroom of the bridal
chamber, where they observed, in the centre, a table on
which was set a magnificent candlestick, with seven branches
and Sconces of gold; and against the walls hung silver lamps,
which when lighted made the atmosphere appear as it were
golden. At the sides of the candlestick they observed
two tables with loaves on them in triple order; and at the
four corners of the room were tables on which were crystal
cups. While they were looking at these things, lo! a door
was opened from a room next to the bridal chamber, and
they saw six virgins coming out, and after them the bride-
groom and bride holding each other by the hand. And
they led each other to an elevated seat which was placed
opposite the candlestick, whereon they seated themselves—
the bridegroom on the left, and the bride at his right hand;
and the six virgins stood by the side of the seat next to the
bride. The bridegroom was clad in a radiant purple robe,
and a coat of shining linen; with an ephod on which was a
plate of gold set around with diamonds; and on the plate a
young eagle was engraved,—the nuptial badge of that society
of heaven; and on his head the bridegroom wore a mitre.
And the bride wore a scarlet mantle, and under that an
embroidered dress reaching from the neck to the feet; and


36 MARRIAGE LOVE. [No. 21
with women, for they are virgins; and they follow the Lamb
whithersoever He goeth.’ (xiv. 4). And for the same
reason, because virgins signify the church, the Lord likened
it to ten VIRGINs who were invited to a marriage (Matt.
xxv. 1-13). And it is because the church is signified by
Israel, Zion, and Jerusalem, that the virgin and daughter
of Israel, of Zion, and of Jerusalem is so often spoken of in
the Word; and that the Lord describes His marriage with
the Church by the words in David:—‘UPON THY RIGHT
HAND DID STAND THE QUEEN, in pure gold of Ophir. . . .
Her clothing is of wrought gold; she shall be brought unto
the King in raiment of needlework; the virgins her com-
panions that follow her ... shall come into the King's palace'
(Ps. xlv. 9-13-15).”
Afterwards they asked whether it is not proper that a
priest should be present and minister in these ceremonies.
The wise man answered:—“It is proper on earth; but not
in the heavens, on account of the representation of the Lord
Himself and the church. This is not known on earth.
And even with us a priest ministers at betrothals, and hears,
receives, confirms and consecrates the consent. Consent is
the essential of marriage; and the other things that follow
are its formalities.”
22. After this the angel guide went up to the six virgins
and told them also about his companions, and asked that
they would favor them with their company. And they
approached,—but when they came near they suddenly
withdrew, and went into an inner apartment where their
virgin friends were. Seeing this the angel guide followed
them, and asked why they so suddenly withdrew without
speaking to them. -
And they replied:—“We could not go near them.”
He asked why? And they answered, “We do not know.
But we perceived something that repelled us, and drove us
back. They must excuse us.”
The angel returned to his companions, and told them
- º


36 MARRIAGE LOVE, ſº:
with women, for they are VIRGINs; and hyºlº
whithersoever He goeth.’ (xiv. 4). And fºr tº sº.
reason, because virgins signify the church, the Lidic.
it to len VIRGINs who were invited to a mºri; M.
xxv. 1-13). And it is because the church is sº
Israel, Zion, and Jerusalem, that the virgin " *
of Israel, of Zion, and of Jerusalem is so often spºº
the Word; and that the Lord describes His mº
the Church by the words in David- UPON º
HAND DID STAND THE QUEEN, in pure gºld ºfº
Her doſhing is of wrough gold; she ºl º. ſº
the King in rainent ºf needlework; ſhe lºiº-
panions that follow her... shall come into the A";
yy
(Ps. xlv. 9-13-15). ked whether it is not prººf *
ards they {1S - - - ceremºč
AſterW d be present and miº". " these h; but ºf
riest shou “It is proper On eaſtſ);
The wise man answered º the representat" of the ld
- S, Oſl account of the - On taſtl
in the heavens, This is not kn"
Himself and the churc rs at betrothak anjº
I n with us? priest ministe the consent. Consºrts
Andº"...idcon jº
receives, º f iage; d the other
0 -
the essential." ſt virgº;
are its ſo . angel guide went up." º º *
22. After this | º his companiº º
d told º them with ". com is sº
• aV e -
they wº'. hen º ent wheſt *
approach n d into h n the a guide .
.. eW - Wil
º inds W h i. so suddenl ithdrew
VIſ ed why
ask
*:
hem, aſ near them.
the ... to them. _. We could not gº do not kn".
king "". - -
º . º: And º us, and d" s
eask' ... something.
No. 24] THE JOYs of HEAVEN. 37
the answer, and added:—“I surmise that you have not a
chaste love of the sex. In heaven we love virgins for their
beauty, and loveliness of manner, and love them exceedingly,
but chastely.” His companions smiled at this, and said,
“You have rightly guessed. Who can behold such beauty
near, and feel no desire?”
23. After this social festivity the wedding guests all de-
parted, and the ten men also, with their angel. It was
late in the evening, and they retired to rest.
At dawn they heard a proclamation, “ToDAY IS THE
SABBATH.” And they arose, and asked the angel why it
was. He answered, “It is for the worship of God, which
recurs at stated times, and is proclaimed by the priests.
It is celebrated in our temples, and continues about two
hours. Come with me therefore, if you like, and I will
conduct you. And they made ready and went with the
angel, and entered. And lo! a large temple, suited to about
three thousand, semi-circular, with forms or seats extending
around in a continuous sweep, according to the form of the
temple, the hinder seats more elevated than those before.
The pulpit in front of them was a little back from the centre.
The door was behind the pulpit, at the left. The ten
strangers went in with their angel guide, and the angel
assigned them the places where they were to sit, saying to
them:—“Every one that enters the temple knows his place.
He knows it from a something within, and cannot sit else-
where. If he sits in any other place he hears nothing, and
perceives nothing; and he also disturbs order—by reason
of which disturbance the priest is not inspired.”
24. When the congregation was assembled the priest as-
cended the pulpit, and preached a sermon full of the spirit
of wisdom. The sermon was on the holiness of the Sacred
Scripture, and on the conjunction of the Lord both with
the spiritual world and the natural by means of it. In the
state of illustration in which he was he clearly showed that
this Holy Book was dictated by Jehovah, the Lord; and


38 MARRLAGE LOVE. [No. 24
that therefore He is in it—even so that He is the wisdom
therein; but that the wisdom which is Himself lies concealed
therein beneath the sense of the letter, and is only opened
to those who are in truths of doctrine, and at the same time
in goods of life, and so are in the Lord and the Lord in
them. To the sermon he added a prayer, and descended.
Theaudiencehaving departed the angel requested the priest
to speak a few words of peace with his ten companions;
and he came to them, and they conversed for about half an
hour. He spoke of the Divine Trinity—that it is in Jesus
Christ, in whom dwelleth all the fulness of the God-head
bodily, according to the declaration of the Apostle Paul.
And afterwards he spoke of the union of charity and faith,
but he said “the union of charity and truth,” because faith
is truth.
25. After an expression of thanks they went home. And
there the angel said to them:-“This is the third day since
your ascent into a society of this heaven, and you were
prepared by the Lord to remain here three days. The time
is therefore come when we must leave. Lay off then the
garments sent you by the prince and put on your own.”
And as soon as they had put them on they were inspired
with a desire to depart, and went away, the angel going
with them, and descended to the place of convocation.
And there they gave thanks to the Lord that He had vouch-
Safed to bless them with knowledge and thence with intelli-
gence respecting heavenly joys and eternal happiness.
26. Again I assert in truth that these things were done
and said just 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 from which the angel
and guide with the trumpet came. Who in the Christian
world would have known anything about heaven, and about
the joys and happiness there—a knowledge of which is also
knowledge pertaining to salvation—if it had not pleased
the Lord to open to some one the sight of his spirit, and


No. 26] THE Joys of HEAVEN. 39
show and teach them? That there are such things in the
spiritual world is very plain from the things seen and heard
by the Apostle John, which are described in the Apocalypse;
as, that he saw in heaven the Son of Man in the midst of
the seven candlesticks; a tabernacle; a temple; an ark;
an altar; a book sealed with seven seals; the book opened,
and horses going forth out of it; four animals about the
throne; twelve thousand chosen out of every tribe; locusts,
coming up out of the bottomless pit; the dragon, and his
war with Michael; a woman that brought forth a man child,
and fled into the wilderness because of the dragon; two
beasts, one rising up out of the sea, another out of the earth;
a woman sitting upon a scarlet beast; the dragon cast into
a lake of fire and brimstone; a white horse; and a great
supper; a new heaven and a new earth; and the holy Jeru-
salem descending—described as to its gates, its wall, and its
foundations; and the river of water of life; and trees of life,
yielding their fruits every month; and many other things
that were all seen by John—and seen while as to his spirit
he was in the world of spirits and in heaven. And besides,
there were the things seen by the apostles after the Lord's
resurrection; and afterwards by Peter (Acts xi); and things
seen and heard by Paul; and those moreover which were
seen by the prophets, as by Ezekiel, who saw four living
creatures which were cherubim (i, x.); a new temple, and
a new land, and an angel measuring them (xl—xlviii); and
was carried away to Jerusalem and saw abominations there;
and also into Chaldea, to the captivity (viii. xi). Similar
things also took place with Zechariah, who saw a man rid-
ing among myrtle trees (i. 8 seq.); and saw four horns;
and then a man with a measuring line in his hand (i. 18–21,
ii. 1 seq.); and saw a candlestick, and two olive trees (iv.
2 seq.); and a flying roll, and an ephah (v. 1-6); and four
chariots and horses coming out from between two mountains
(vi. 1 seq.). And likewise with Daniel, who saw four beasts
coming up out of the sea (vii. 3 seq.); and a fight between


4O MARRIAGE LOVE. [No. 26
a ram and a he-goat (viii. 2 seq.); and saw and talked much
with the angel Gabriel (ix. 20 seq.). And the servant of
Elisha saw chariots and horses of fire round about Elisha,
and saw them when his eyes were opened (2 Kings vi. 17).
From these and many other incidents in the Word it is evi-
dent that the things which exist in the spiritual world ap-
peared to many before and after the Lord's advent. Why
wonder that they should appear now also, at the beginning
of a church, or at the descent of the New Jerusalem from
the Lord out of heaven?”


OF MARRIAGES IN HEAVEN.
27. That there are marriages in heaven cannot enter
into the belief of those who think that man is a soul or spirit
atter death and cherish an idea of the soul and spirit as of
subtle ether or air; and who believe that man will not live
as a man until after the last judgment-day; who in general
know nothing about the spiritual world, in which angels
and spirits dwell, and therefore do not know where heaven
and hell are. And because that world has been hitherto
unknown, and it has been entirely unknown that the angels
of heaven are men in perfect form—and infernal spirits also,
but in imperfect form—for these reasons nothing could be
revealed concerning marriages there. For men would have
said:—“How can a soul be married to a soul, or air to air,
as consort to consort on earth?”—and many things which
the instant they were said would take away and dissipate
belief in marriages there. But now—because many things
have been revealed concerning that world, and what it is
has been described in the work on HEAVEN AND HELL,
and in the APOCALYPSE REVEALED–it may be confirmed
that there can be marriages there, even by considera-
tions addressed to the reason, through the following
propositions:—
I. That man lives as a man after death.
II. That a male is then male, and a female is female.
III. That with every one his own love remains after
death.
IV. That especially the love of sex, and with those that
come into heaven—who are those that become spiritual on
earth—marriage love remains.
V. These things fully confirmed by personal observation.


42 MARRLAGE LOVE. [No. 27
VI. That consequently there are marriages in the heavens.
VII. That spiritual marriages are meant by the Lord's
words that after the resurrection they are not given in mar-
riage.
The exposition of these propositions follows now in their
order.
28. I. THAT MAN LIVES As A MAN AFTER DEATH. It
has hitherto been unknown in the world that man lives as
a man after death, for the reasons given just above. But
what is extraordinary is that it should be so even in the
Christian world, where the Word is, and clear light there-
from respecting eternal life, and wherein the Lord Himself
teaches that All the dead are raised, and that God is not the
God of the dead but of the living (Matt. xxii. 31–32; Luke
xx. 37, 38). And besides, as to the affections and the
thoughts of his mind man is in the midst of angels and
spirits, and is so consociated with them that if violently
separated from them he would die. And it is still more
extraordinary that this is unknown when it is considered
that every man who has died, from the first creation, has
come and comes to his own, or as it is said in the Word
has been gathered and is gathered unto his fathers.” More-
over, man has a common perception—which is the same
thing as an influx from heaven into the interiors of his mind
—whereby he perceives truths and as it were sees them;
and especially this truth, that he lives as a man after death
—happy, if he has lived well, unhappy if ill. For who does
not think this, if only he raises his mind a little above the
body, and away from the thought that is nearest to his
senses?—which he does when inwardly he is in Divine
worship, and when he lies upon the bed of death and ex-
pects the last; likewise when he hears about the dead, and
of their lot. I have related a thousand things about them
—as, what was the condition of the brothers, consorts, and
friends of some; and I have written about the state of the
*Judges ii. 10; 2 Kings xxii. 20.


No. 291 MARRIAGES IN HEAVEN. 43
English, the Dutch, the Papists, the Jews, the Gentiles, and
also of the condition of Luther, of Calvin, and Melancthon;
and as yet I have never heard any one say:—“How can
their lot be such when they are not yet raised out of their
sepulchres, for the Last Judgment has not yet taken place?
Are they not in the mean time souls, which are breaths?
and in a certain Pu? or—where?” By no one have I
heard such things said, up to this time. Whence I may
conclude that everyone perceives within himself that he
lives as a man after death. What man who has loved his
wife, and his infants and children, does not say within him-
self when they are dying or have died—if in thought he rises
above the sensual things of the body—that they are in God's
hand, and he will see them again after his death, and will
be united with them again in a life of love and joy?
29. Who cannot see, from reason, if he is willing to see,
that man after death is not a breath—of which there is no
notion but as of a puff of wind or air or ether—and
that this or in this is man's soul, which desires and expects
to be united with his body so that he may enjoy the senses
and their pleasures, as before in the world? Who cannot
see that if it were so with man after death his state would
be worse than that of the fishes and birds and animals of
the earth, whose souls do not live, and therefore are not in
such anxiety from desire and expectation? If after death
man were such a breath and puff of wind, then must he
either be flying about in the universe, or according to the
opinions of some, be reserved in a certain—somewhere (pu)
or according to the Fathers in limbo until the last judgment.
One must in reason conclude from this that they who have
lived since the first creation—which is computed to be six
thousand years—would be in a like anxious state, and
progressively more and more anxious; for expectation from
desire causes anxiety and as time advances increases it.
They would then either be still flying about in the universe,
or kept shut up in confinement, and thus be in extreme


44 MARRIAGE LOVE. [No. 29
misery. So would it be with Adam and his wife; so with
Abraham, and Isaac, and Jacob; and with all others since
that time. Hence it would follow that nothing is so lam-
entable as to be born a man. But the Lord, who is Je-
hovah from eternity and the Creator of the universe, has
provided the opposite of this; that the state of the man
who conjoins himself with Him, by a life according to His
commandments, is more blessed and happy after death
... than before it in the world; and that he is the more blessed
and happy from the fact that man is then spiritual, and
the spiritual man feels and perceives spiritual delight—which
is pre-eminently above natural delight, for it exceeds it a
thousand fold.
30. That angels and spirits are men is evident from
the angels seen by Abraham, by Gideon, and by Daniel
and the prophets; and especially from those seen by John
while he was writing the Apocalypse, and by the women
also at the Lord's sepulchre. Yea the Lord Himself was
seen by the disciples after His resurrection. They were seen
because the eyes of the spirit were then opened, and when
these are opened angels appear in their own form, which
is the human form. But when these eyes are closed, that is
are veiled with the sight of the natural eyes, which take all
their objects from the material world, they do not appear.
31. But it should be known that after death man is
not a natural but a spiritual man; and yet that he appears
to himself quite the same-so much the same that he
knows no otherwise than that he is still in the natural
world. For he has a similar body, a similar face, sim-
ilar speech and similar senses, because he has similar
affection and thought, or a similar will and under-
standing. He is indeed not actually the same; for he
is a spiritual and therefore an interior man. But the dif-
ference does not appear to him, because he cannot com-
pare his state with his former natural state; for he has
put that off and is in this. I have therefore often heard


No. 32] MARRLAGES IN HEAVEN. 45
them say that they know no otherwise than that they are
in the former world—with the only difference that they
no longer see those whom they had left in that world, but
See those who had departed from that world, or had died.
The true reason why they now see these and not those
is that they are not natural, but spiritual or substantial
men, and a spiritual or substantial man sees spiritual or
substantial man, just as a natural or material man sees
natural or material man. But they do not see each other
on account of the difference between the substantial and the
material, which is as the difference between what is prior
and posterior; and the prior, because in itself it is purer,
cannot appear to the posterior because in itself it is grosser;
nor can the posterior, because in itself it is grosser, appear
to the prior which in itself is purer. Consequently angels
cannot appear to the men of this world, nor the men of
this world to angels. After death man is a spiritual or
substantial man, because the substantial was inwardly
concealed within the natural or material man. This was
to that as a garment, or as exuviae, by the casting off of
which the spiritual or substantial comes forth. It is thus
purer, interior, and more perfect. That although the
spiritual man does not appear to the natural he is yet a
perfect man, is very plain from the fact that the Lord was
seen by the apostles after the resurrection; that he appeared,
and presently did not appear; and yet He was a man like
unto Himself whether seen or not seen. In fact they said
that they saw Him when “their eyes were opened.”
32. II. THAT A MALE IS THEN MALE AND A FEMALE
IS FEMALE. Since man lives as a man after death, and
man is male and female, and the masculine is one and the
feminine another, and they are so different that one cannot
be changed into the other, it follows that after death the
male lives as a male, and the female as a female, each a
spiritual man (homo). It is said that the masculine can-
not be changed into feminine, nor the feminine into mas-


46 MARRIAGE LOVE. [No. 32
culine, and that therefore after death the male is a male
and the female is a female; but as it is unknown in what
the masculine and in what the feminine essentially con-
sist, this shall here be briefly stated:—The distinction
essentially consists in the fact that in the male the inmost
is love and its clothing is wisdom—or what is the same,
he is love overveiled with wisdom; and that in the female
the inmost is that wisdom of the male, and its clothing is
the love therefrom. But this love is feminine love, and is
given by the Lord to the wife through the wisdom of the
husband; and the former love is masculine love, and is
the love of acquiring wisdom, and is given by the Lord to the
husband according to his reception of wisdom. It is
from this that the male is the wisdom of love, and that
the female is the love of that wisdom. There is there-
fore, from creation, implanted in each the love of con-
junction into one. But of this more will be said hereafter.
That the feminine is from the masculine, or that the woman
was taken out of the man, appears from these words in
Genesis:–Jehovah God . . . took one of the ribs out of
the man and closed up the flesh instead thereof, and He
builded the rib which He had taken out of the man into a
woman, and brought her unto the man. And the man said,
This is bone of my bones, and flesh of my flesh; hence she
shall be called woman (Isha), because she was taken out
of the man (Ish) (II. 21–23). What is signified by a rib,
and what by flesh, will be shown elsewhere.
33. It flows from this primitive formation that the
male is born intellectual and the female volitional; or
what is the same, that the male is born into an affection
for knowing, understanding, and acquiring wisdom, and
the female into the love of conjoining herself with that
affection in the male. And because the interiors form
the exteriors to their likeness, and the masculine form is
a form of understanding, and the feminine form is a form
of love of that understanding, from this it comes that the


No. 34] MARRIAGES IN HEAVEN. 47
male has a different face, a different voice, and a differ-
ent body from the female; that is, a sterner face, a
harsher voice, and a stronger body, and withal a bearded
chin—in general, a form less beautiful than the female.
They differ also in bearing and in manners. In a word,
nothing whatever is alike in them; and yet in every least
thing there is what is conjunctive. Yea, in the male the
masculine is masculine in every even the least part of
his body; and in every idea of his thought also, and every
least impulse of his affection. And so is the feminine
in the female. And as one cannot therefore be changed
into the other, it follows that the male is a male, and the
female is a female after death.
34. III. THAT witH EVERYONE HIs own LovE REMAINs
AFTER DEATH. Man knows that there is such a thing as
love, but does not know what love is. He knows that
there is love from common speech, in that it is said, this
one loves me; the king loves his subjects, and the subjects
love their king; the husband loves his wife; the mother,
her children, and they responsively; also that this or
that man loves his country; his fellow citizens; his neigh-
bor. It is likewise said of things apart from person, that
one loves this, or that. But although love is so universal
in speech, yet scarcely any one knows what love is. Be-
cause he can form no idea of thought about it when
he reflects upon it, and so cannot set it in the light of the
understanding (for the reason that it is not a thing of light,
but of heat) a man either says that it is nothing, or that
it is merely a something flowing in from sight hearing and
conversation, and thus affecting. It is entirely unknown
to him that it is his very life, not only the common life
of his whole body, and the common life of all his thoughts,
but even the life of all the single things of them. A wise
man can perceive it from considerations like this:—If
you take away affection of love can you think about any-
thing? Can you do anything? In the degree that af-


48 MARRIAGE LOVE. [No. 34
fection, which is of love, grows cold, do not thought, speech,
and action grow cold? And as that grows warm do not
these grow warm? Love is then the heat of man’s life,
or his vital heat. The heat of the blood, and its redness
also is from no other source. The fire of the angelic sun,
which is pure love, effects this. .
35. That everyone has his own love, or a love distinct
from another's love, that is that the love of one man is
not the same as that of another, is evident from the infinite
variety of faces. Faces are the types of loves. For it
is well known that countenances change and vary ac-
cording to the affections of love. Desires also, which are
of love, and its joys and sorrows, shine forth from the
face. It is clear from this that a man is his own love,
yea, is the form of his love. But it should be known that
the form of his love is the interior man, which is the same
as his spirit that lives after death; and not also his out-
ward man in the world—because this has learned from
infancy to conceal the desires of his love, yea to pretend
to and put forward other desires than his own.
36. That the love is man's life, as has been stated
just above (n. 34), and is therefore the man himself, is
the reason why his own love remains with every man after
death. A man is his own thought also, and so is his own
intelligence, and wisdom; but these form one with his
love. For a man thinks from his love and according to
it, yea, if he is in freedom he speaks and acts from and
according to it. Whence it may be seen that the love is
the esse or essence of a man's life, and that thought is the
existere or the going forth of his life therefrom. Speech
and action therefore, which flow forth from thought, do
not flow really from the thought, but from the love by the
thought. It has been given me to know from much ex-
perience that man after death is not his own thought,
but is his own affection and the thought therefrom, or
that he is his own love and intelligence thence; and that


No. 38] MARRLAGES IN HEAVEN. 49
after death a man puts off everything that does not accord
with his love; yea, that he gradually puts on the face,
tone of voice, speech, bearing and manner of his life's
love. Hence it is that the universal heaven is disposed
in order according to all the varieties of the affections of
the love of good; and the universal hell according to all
the affections of the love of evil.
37. IV. THAT ESPECIALLY THE LovE of SEx, AND
WITH THOSE THAT COME INTO HEAVEN–WHO ARE THOSE
THAT BECOME SPIRITUAL ON EARTH-MARRIAGE LOVE
REMAINs. The reason why the love of sex remains with
man after death is that a male is then male and a female
is female; and the masculine in the male is mascuine en-
tirely and in his every part; likewise the feminine in the
female; and in the single, yea, in the very least things per-
taining to them there is a disposition to conjunction. Now
as this conjunctive disposition was implanted in them
by creation, and therefore perpetually inheres, it follows
that the one desires and breathes forth conjunction with
the other. In itself regarded love is nothing else than a
desire and thence an urging to conjunction; and marriage
love, to conjunction into one. For the male and female
man were so created that from two they may become as
one man, or one flesh; and when they become one, then
taken together they are a man (homo) in his fulness; but
without this conjunction they are two, and each is as it
were a divided or half man. Since then this disposition
to conjunction is latent, inmostly, in the least things of the
male, and in the least things of the female, and in their
least things there inheres the capability and desire for con-
junction into one, it follows that the mutual and recip-
rocal love of sex remains with men (homines) after death.
38. The love of sex and marriage love are spoken of
[distinctively] because the love of sex is different from mar-
riage love. The love of sex pertains to the natural man;
marriage love, to the spiritual. The natural man loves


5o MARRIAGE LOVE. [No. 38
and desires only external conjunctions, and the pleasures
of the body from them; the spiritual man loves and de-
sires internal conjunction, and the states of happiness of
the spirit therefrom. And he perceives that these are
given with one wife, with whom he can be perpetually
more and more conjoined in one. And the more he is
thus conjoined the more he perceives his states of happi-
ness ascending, in like degree, and continuing to eternity.
But the natural man has no thought of this. Hence it
is said that marriage love remains after death with those
that come into heaven, who are those that become spir-
itual on earth.
39. V. THESE THINGS FULLY CONFIRMED BY PER-
SONAL OBSERVATION. Thus far I have been content to
establish by such considerations as appeal to the under-
standing and are called rational, that man lives as a man
after death; that a male is then male, and a female is
female; and that with every one his own love remains,
and especially the love of sex and marriage love. But—
because from infancy a man receives from his parents
and masters and afterwards from the learned and the
clergy, a belief that he will not live as a man after death
until a day of final judgment (in the expectation of which
they have been now for six thousand years), and because
many hold these to be among the things that are to be re-
ceived by faith and not by understanding, it was neces-
sary that the facts should also be confirmed by evidence
from personal observation. Otherwise the man who be-
lieves from the senses would say, from the faith impressed
upon him:-“If men were living as men after death I
should see and hear them. Who has come down from
heaven or ascended from hell and told of them.” But as
it could not and cannot be that any angel should descend
from heaven, or any spirit ascend from hell and talk with
any man—except with those the interiors of whose mind,
which are those of the spirit, have been opened by the Lord;


No. 41] MARRIAGES IN HEAVEN. 51
and as this cannot be fully effected except with those who
have been prepared by the Lord for the reception of the
things of spiritual wisdom; therefore it has pleased the
Lord so to prepare me—to the end that the state of heaven
and of hell, and the state of life of men after death may
not be unknown and sleep in ignorance, and be finally
buried in negation. But the ocular proofs of the facts
above stated cannot be adduced here, on account of their
abundance. They have been given however in the work
ON HEAVEN AND HELL; and in A BRIEF CoNTINUATION
CoNCERNING THE SPIRITUAL WoRLD; and afterwards in
THE APOCALYPSE REVEALED. And respecting marriages
especially they will be given here in the Relations which
follow the paragraphs or chapters of this work.
4o. VI. THAT CONSEQUENTLY THERE ARE MARRIAGEs
IN HEAVEN. Since this has now been confirmed by reason,
and at the same time by experience, it needs no farther
showing.
41. VII. THAT SPIRITUAL MARRIAGES ARE MEANT BY
THE LORD's words, THAT AFTER THE RESURRECTION THEY
ARE NOT GIVEN IN MARRIAGE. In the Evangelists are
found these words:—“Certain of the Sadducees which say
there is no resurrection asked Jesus, saying, Master, Moses
wrote unto us, “If any man's brother die, having a wife,
and . . . without children, his brother shall take his wife
and raise up seed unto his brother. Now there were seven
brethren, one after the other of whom took a wife; but they
died without children. At last the woman died also. There-
fore in the resurrection whose wife of them is she?' And
Jesus, answering, said unto them, ‘The sons of this age
marry and are given in marriage; but they which shall be
accounted worthy to attain another age, and the resurrection
from the dead, shall neither marry nor be given in marriage;
neither can they die any more; for they are like unto the
angels, and are sons of God, being sons of the resurrection.
But that the dead rise again even Moses showed at the bush,


52 MARRIAGE LOVE. [No. 41
when he called the Lord, the God of Abraham, and the God
of Isaac, and the God of Jacob. For He is not the God of
the dead, but of the living; for all live unto Him” (Luke
xx. 27–38; Matt. xxii. 23–33; Mark xii. 18–27).
There are two things which the Lord taught by these
words:—First, that man rises again after death; and
secondly, that in heaven they are not given in marriage.
That man rises again after death He taught by saying
that, “God is not the God of the dead, but of the living,” and
that Abraham, Isaac and Jacob are alive. He also taught
the same in the parable of the rich man in hell and Lazarus
in heaven (Luke xvi. 22–31); and that in heaven they
are not given in marriage, He taught by the words:–
“They that shall be accounted worthy to attain another
age neither marry nor are given in marriage.” From the
words which immediately follow, that they cannot die
any more because they are like the angels, it is very
evident that no other marriage is meant here than spiritual
marriage. By spiritual marriage conjunction with the Lord
is meant, and this is effected on earth; and when it has
been effected on earth it has been effected in the heavens also;
and therefore they are not married and given in marriage
again in the heavens. And this is meant by the words:–
“The sons of this age marry and are given in marriage,
but they that are accounted worthy to attain another age
neither marry nor are given in marriage.” They are also
called by the Lord sons of the marriage (Matt. ix. 15;
Mark ii. 19); and here angels, sons of God, and sons of the
resurrection. That to be married is to be conjoined with
the Lord, and that to enter into marriage is to be received
in heaven by the Lord, is clear from the following passages:–
“The kingdom of heaven is like unto a man, a king, which
made a marriage for his son, and sent forth servants and
invited . . . to the wedding” (Matt. xxii. 1–14). “The
kingdom of heaven is like unto ten virgins, which . . . . went
forth to meet the bridegroom; five of whom . . . that were


No. 42] MARRIAGES IN HEAVEN. 53
ready went in to the marriage” (Matt. xxv. 1 seq.). It is
evident from verse 13 (where it is said, “Watch, for ye know
neither the day nor the hour wherein the son of man cometh”)
that the Lord here meant Himself. Also from the Apoca-
lypse:—“The time of the marriage of the Lamb is come,
and His wife hath made herself ready. . . . Blessed are they
that are called to the marriage supper of the Lamb” (xix. 7, 9).
That there is a spiritual meaning in all the words, yea, in
every single word that the Lord spoke, is fully shown in
THE DOCTRINE OF THE NEw JERUSALEM conCERNING THE
SACRED SCRIPTURE, published at Amsterdam in 1763.
42. To the above I will subjoin two Relations from the
spiritual world. First :—One morning I was looking up
to heaven and beheld above me expanse above expanse;
and I saw that the first expanse, which was near, opened,
and presently the second which was higher, and lastly the
third which was the highest. And by illustration therefrom
I perceived that upon the first expanse there were angels
who form the first or lowest heaven; upon the second ex-
panse were angels who form the second or middle heaven;
and upon the third expanse were angels who form the third
or highest heaven. At first I wondered what and why it was.
But presently a voice was heard from heaven as of a trumpet,
saying:—
We have perceived and now see that you are meditating
on MARRIAGE LovE; and we know that as yet no one on
earth knows what true marriage love in its origin and in its
essence is; and yet it is important that it should be known.
It has therefore pleased the Lord to open the heavens to
you, that illustrating light and thence perception may flow
into the interiors of your mind. With us in the heavens,
especially in the third heaven, our heavenly delights are
chiefly from marriage love. By permission given us we will
therefore send down to you a married pair, that you may
see them.


54 MARRIAGE LOVE. [No. 42
And lo! a chariot then appeared descending from the
highest or third heaven, in which an angel was seen; but
as it approached two were seen in it. In the distance the
chariot glittered like a diamond before my eyes. And young
horses were harnessed to it, white as snow; and they that
sat in the chariot held two turtle doves in their hands. And
they called to me, saying:—
“Would you like us to come nearer? But have a care
then that the effulgence from our heaven whence we have
descended, which is flaming, does not penetrate interiorly.
By the influx of this the higher ideas of your understanding
are indeed illustrated, which in themselves are celestial;
but in the world in which you are these are ineffable. Re-
ceive therefore what you are about to hear rationally, and
so address it to the understanding.”
I answered:—“I will take heed; come nearer.”
And they came, and lo! they were a husband and his wife.
And they said:—“We are a married pair. From the
earliest age, called by you the golden age, we have lived hap-
pily in heaven; and always in the same flower of youth in
which you see us today.”
I observed them both attentively, for I perceived that they
represented marriage love, in its life, and in its adornment;
in its life in their faces, and in its adornment in their apparel.
For all angels are affections of love in human form; their
ruling affection itself shines forth from their faces. And
from their affection and in harmony with it their garments
are chosen. It is therefore said in heaven that his own
affection clothes every one. The husband appeared to be
at the age between manhood and youth. From his eyes
beamed forth a light sparkling with the wisdom of love.
His countenance was as if radiant from this light within,
and by the irradiation from it the skin outwardly was as it
were refulgent. Thence his whole face was one resplendent
comeliness. He was clothed in a long robe that reached
to the ankles, and under the robe a vestment of blue, and


No. 42] MARRIAGES IN HEAVEN. 55
this was girded about with a golden girdle on which were
three precious stones—two sapphires at the sides and in the
middle a carbuncle. His stockings were of shining linen
interwoven with threads of silver; and his shoes were en-
tirely of silk. This was the representative form of marriage
love with the husband.
And with the wife it was this:– I saw her face—and did
not see it. I saw it as beauty itself, and did not see it
because it was transcendent. For there was a splendour of
flaming light in her countenance—such light as is with the
angels of the third heaven—and it dimmed my sight, so
that I was simply struck with amazement. Observing this
she spoke to me saying:—
“What do you see?”
I answered:—“I see only marriage love and a form of it.
But I see—and do not see.”
At this she turned herself partly away from her husband,
and then I could regard her more intently. Her eyes
glistened with the light of their heaven—which as was said
is flaming, and for the reason that it is derived from the love
of wisdom. For in that heaven wives love their husbands
from wisdom and in their wisdom; and husbands love their
wives from and in that love towards themselves—and they
are thus united. Hence her beauty!—which in its form was
such as no painter could emula-e and portray; for there is
no such lustre in his colour, nor any such beauty expressible
by his art. Her hair was gracefully arranged in corre-
spondence with her beauty, and had flowers inserted in it
like a coronet. She wore a necklace of carbuncles, and
pendent from this a rosary of chrysolites; and she had
bracelets of pearls. She was arrayed in a flowing robe of
scarlet, and under this had a waistcoat of purple, clasped
in front with rubies. But, which was a marvel to me,
the colours varied according to her aspect towards her hus-
band, and according to this they were now more now less
brilliant—more when they were mutually turned towards


56 MARRIAGE LOVE. [No. 42
each other, and less when they were partly turned from
each other.
As I was observing these things they spoke with me again,
and when the husband was talking he spoke as if at the
same time from his wife; and when the wife was talking she
spoke as if at the same time from her husband; for such is
the union of minds whence the speech flows. Then I
marked also the tone of voice of marriage love, that it was
inwardly simultaneous with and also a proceeding from the
delights of a state of peace and innocence.
At length they said:—“We are recalled. We must de-
part.”
And then they appeared to ride in a chariot again, as
before, and were carried along a level way among gardens
of flowers, out of whose beds sprang olive trees and orange
trees laden with fruit; and as they came near their heaven
virgins came out to meet them, and received and conducted
them in.
43. After this an angel of that heaven appeared to me
having a parchment in his hand, which he unrolled,
saying:—
“I perceived that you were meditating on marriage love.
In this parchment there are arcana of wisdom on that
subject not hitherto made known in the world. They are
now disclosed, because now it is of advantage. There are
more of these arcana in our heaven than in the others,
because we are in the marriage of love and wisdom. But I
predict that none will appropriate that love to themselves
but those who are received by the Lord into the New
Church, which is the New Jerusalem.”
Saying this the angel let the unrolled parchment fall.
And a certain angelic spirit” took it up and laid it on a table
in a certain room which he immediately closed, and handed
to me the key and said, “Write.”
*Angelic Spirits are good spirits in the World of Spirits, not yet prepared for
heaven.-T. C. R. n. 387.


No. 44] MARRLAGES IN HEAVEN. 57
44. THE SECOND RELATION. I once saw three spirits
newly arrived from the world, who were wandering about,
observing, and inquiring. They were in astonishment
that they were living as men, just as before, and that they
saw similar things as before. For they knew that they had
left the former or natural world, and believed there that they
should not live as men until after a day of final judgment,
when they would be clothed with the flesh and bones that
were laid away in the sepulchre. Therefore, to relieve
themselves of all doubt whether they really were men, they
by turns examined and touched themselves, and others,
and felt of objects, and by a thousand things confirmed
themselves in the fact that they were now men, just as in
the former world—except that they saw each other in brighter
light, and saw objects in greater splendour, and thus more
perfectly. -
Two angelic spirits chancing to meet them at that time
accosted them, and asked:-
“Whence are you?”
They answered:—
“We departed out of the world. And are living again
in a world. So that we have only migrated from world to
world. Now, we are wondering at this.”
And then they asked the two angelic spirits about heaven.
And two of the new comers being young men, a glow of lust
for the sex shone from their eyes; and the angelic spirit
said:—
“Perchance you have seen women?”
They replied:—“We have.”
As they were asking about heaven, the angelic spirits
told them these things:–
“In heaven all things are magnificent and splendid—
such as eyes have never seen. And there are young men and
maidens there—maidens of such beauty that they may be
said to be beauty in its own form; and young men of such
morality that they may be called morality in its own form.


58 MARRIAGE LOVE. [No. 44
And the beauty of the maidens and the morality of the
young men are correspondent to each other, as mutual and
fitting forms.”
The two new comers asked whether human forms in
heaven are quite like those in the natural world?
And it was answered:—“They are entirely like them;
nothing is wanting from a man, and nothing from a
woman. In a word a man is a man and a woman is a woman
in all the perfection of form in which they were created.
If you like step aside and examine yourself, and see whether
anything whatever is wanting, and whether you are not a
man just as before.”
Again the new comers said:—
“We have heard, in the world from whence we have
departed, that there are not marriages in heaven, because
they are angels. Is there then the love of sex?”
The angelic spirits replied:—“Your love of sex is not
there, but angelic love of sex which is chaste, free from all
allurement of lust.”
To this the new spirits said:—“If there is love of sex
without allurement, what then is the love of sex P”
And as they thought of this love they sighed and exclaimed,
“O, how vapid is the joy of heaven! What young man
then can wish for heaven? Is not such love barren and
devoid of life?”
The angelic spirits smiling replied:—“Yet angelic love of
sex, or such love of sex as there is in heaven is full of inmost
delights. It is a most pleasant expansion of all things of the
mind, and thence of all things in the breast. And within
the breast it is as if the heart were playing with the lungs,
and as if the breathing, the voice, and the speech went forth
from this play These inmost delights make the communion
between the sexes, or between young men and maidens,
heavenly sweetness itself, which is pure. All new comers
ascending into heaven are searched through as to their
chastity. For they are admitted into the companionship of


No. 44] MARRIAGES IN HEAVEN. 59
maidens—of the beautiful in heaven—who perceive from the
tone of voice, from the speech, from the countenance,
from the eyes, from the bearing and from the out-flowing
sphere, what their quality is in respect to the love of sex;
and if it is unchaste they flee, and tell their friends that they
have seen satyrs or priapi. And to the eyes of angels such
strangers are actually changed, and appear hairy, and as
having the feet of calves, or of panthers. And very soon they
are cast down, that they may not pollute the air in heaven
with their lust.”
Hearing this the two new comers said again:-"Then
there is no love of sex in heaven. What is a chaste love of
sex but the love emptied of its essential life? Are not then
the companionships of young men and maidens there in-
sipid joys? We are not stones and stocks, but perceptions
and affections of life.”
To this the two angelic spirits, indignant, replied:—
“You do not know at all what the chaste love of sex is,
because you are not yet chaste. That love is the very
delight of the mind, and thence of the heart—but not at
the same time of the flesh lower than the heart. Angelic
chastity, which is common to both sexes, withholds the
passing of that love beyond the fortress of the heart; but
within that and above that the morality of a youth is de-
lighted with the beauty of a maiden—with delights of a
chaste love of the sex that are too interior and too rich in
pleasantness to be described by words. But the angels
have this love of sex because they have only marriage love,
and this cannot co-exist with an unchaste love of sex. True
marriage love is a chaste love, and has nothing in common
with unchaste love. It is with one only of the sex, all others
apart; 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 that infests the spirit.”
The two young strangers were rejoiced at hearing this,
and said:— -


60 MARRLAGE LOVE. [No. 44
“There is then love of sex in heaven. What else is
marriage love?”
But to this the angelic spirits replied:—“Think more
profoundly, reflect, and you will perceive that your love of
sex is outside of marriage and that marriage love is entirely
different; that it is as different from that as wheat from
chaff, or rather as the human from the bestial. Ask women
in heaven what love outside of marriage is, and I assure you
they will answer:- What is that? What do you say?
How can such a question come out of your mouth—that so
offends the ears? How can a love that was not created be
begotten in a man?' Then ask them what true marriage
love is, and I know they will answer that “It is not the love
of sex, but love of one of the sex’—which only springs forth
when a young man sees the maiden and the maiden the young
man whom the Lord has provided, and they mutually feel
the marriage flame in their hearts, and perceive—he that
she is his, and she that he is hers. For love meets love and
makes itself known, and instantly it conjoins their souls,
and afterwards their minds, and thence enters the breast,
and after marriage—further, and thus it becomes a full love,
which from day to day grows into conjunction, until they
are even no more twain but as one. I know also that they
will solemnly aver that they know no other love of sex. For
they say, ‘How can there be a love of sex unless it is so re-
sponsive and reciprocal that it aspires to eternal union'—
which is that the twain may be one flesh?”
To this the angelic spirits added:—“In heaven they do
not know at all what whoredom is, nor that it is, nor that it
can be. Angels are cold throughout the whole body to
unchaste love, or love outside of marriage; and, on the other
hand, they are warm throughout the whole body from chaste
or marriage love. As to the men in heaven, their nerves are
all unstrung at the sight of a harlot, and are inspirited at
the sight of the wife.”
Having heard these things the three new comers asked
º


No. 44] MARRIAGES IN HEAVEN. 61
whether the love between married pairs in heaven is the
same as on earth?
And the two angelic spirits answered:—“It is quite the
same.”
And perceiving that they wished to know whether there
are similar ultimate delights there they said:—“There are,
entirely similar—but far more blessed, because the percep-
tion and sensation of the angels is far more exquisite than
human perception and sensation. And what life has that
love unless from a vein of potency? If this fails does not
the love diminish and grow cold? And is not that potency
the very measure, the very degree, and basis of the love?
Is it not the beginning, the foundation, and the complement
of it? The law is universal that first things come forth,
are sustained, and made abiding in the last. And so it is
with this love. If then there were not the ultimate delights
there would be no delights of marriage love.”
Then the new comers asked whether from the ultimate
delights of this love offspring are born in heaven, and if
there are not offspring of what use are they?
The angelic spirits replied that there are no natural, but
spiritual offspring.
And they asked, “What are the spiritual offspring?”
They answered:—
“Through ultimate delights a married pair are the more
united in the marriage of good and truth, and the marriage
of good and truth is the marriage of love and wisdom; and
so love and wisdom are the offspring which are born of that
marriage. And as the husband in heaven is wisdom, and
the wife is the love of it, and as both of these are spiritual,
therefore no other than spiritual offspring can be conceived
and born there. Hence it is that the angels do not become
depressed after the delights, as some do on earth, but
cheerful. And this comes of the perpetual inflowing of
fresh powers in place of the former, which at once renew
and set them aglow; for all who come into heaven return


62 MARRIAGE LOVE. [No. 44
to the spring-time of their youth, and into the vigour of
that age, and remain so to eternity.”
Hearing these things the three new comers said:—“Do
we not read in the Word that in heaven they are not given
in marriage, because they are angels?”
To this the angelic spirits replied:—“Look up to heaven
and you will be answered.”
But they asked:—“Why look up to heaven?”
They said:—“Because from thence come all interpre-
tations of the Word to us. The Word within is spiritual,
and the angels being spiritual must teach the spiritual mean-
ing of it.”
And after some delay heaven was opened above their
heads, and two angels came in sight, and said:—
“There are marriages in heaven, just as on earth; but
they are granted to none but those who are in the marriage
of good and truth—others are not angels. Therefore spirit-
ual marriages are there meant, which are marriages of good
and truth. These take place on earth, and not after death,
thus not in the heavens. So it is said of the five foolish
virgins who also were invited to the marriage, that they
could not go in because there was no marriage of good and
truth in them (for they had no oil but only lamps; by oil
good is meant, and by lamps, truth, and to be given in
marriage is to enter into heaven where that marriage is.”
The three new comers were rejoiced at hearing these
things; and filled with desire for heaven and with the hope
of marriage there, they said:—“We will strive eagerly
after morality and a comely life, that we may realize our
desires.”
OF THE STATE OF THE MARRIED AFTER DEATH.
45. It has just been shown above that there are marriages
in the heavens. It is now to be shown whether or not the
marriage covenant entered into in the world will continue
i


No. 45] MARRIAGES IN HEAVEN. 63
and be enduring after death. As this is not a matter of
judgment but of experience, and this experience has been
granted me through consociation with angels and spirits,
by me it is to be made known; but yet in such wise that
reason shall also assent. And it is among the wishes and
desires of the married to have this knowledge; for men who
love their wives, and wives who love their husbands desire,
if they have died, to know whether it is well with them and
whether they will meet again. And many of the married
desire to foreknow whether they will be separated after
death, or will live together—those who are mentally dis-
cordant with each other, whether they shall be separated;
and those that are in mental concord, whether they will live
together. This information being desired is to be given,
and in this order:—
I. That the love of sex with every man (homo) remains of
such quality after death as it was interiorly, that is in his
interior will and thought, in the world.
II. That the same is true of marriage love.
III. That a married pair at the least meet after death,
know each other, consociate again, and for some time live
together; which takes place in the first state, that is while
they are in externals, as they were in the world.
IV. But gradually, as they put off things external and come
into their internals, they perceive the quality of the love and
inclination which they mutually had to each other, and thus
perceive whether they can live together or not.
V. That if they can live together they remain a married
pair; and if they cannot, they separate—sometimes the
husband from the wife, sometimes the wife from the husband,
and sometimes mutually.
VI. And that then a congenial wife is given to the man,
and a congenial husband to the woman.
VII. That married pairs enjoy similar intercourse with
each other as in the world, only more delightful and blessed,
but without prolification; for which, or in place of it, there
|


64 MARRIAGE LOVE. [No. 45
is with them spiritual prolification, which is of love and
wisdom.
VIII. That it is thus with those that come into heaven;
but with those that go into hell it is otherwise.
The explanation now follows whereby these propositions
are illustrated and confirmed.
46. I. THAT THE LOVE OF SEX WITH EVERY MAN (homo)
REMAINS OF SUCH QUALITY AFTER DEATH AS IT WAS IN-
TERIORLY, THAT IS IN HIS INTERIOR WILL AND THOUGHT,
IN THE WORLD.—Every love follows a man after death;
for love is the esse of his life. And the ruling love, which is
the head of all the rest, continues with the man to eternity;
and together with it the subordinate loves. The reason
why they continue is that love pertains properly to man's
spirit, and to his body from the spirit; and man is a spirit
after death and so carries his love with him. And, his love
being the esse of a man's life, it is plain that as the man's
life was in the world such becomes his lot after death.
As to the love of sex, it is the universal of all loves; for it
is implanted by creation in man's very soul, whence is the
essence of the whole man,—and this for the sake of propa-
gating the human race. That this love especially remains
is because a man is a man after death, and a woman is a
woman, and because there is nothing, in soul in mind or in
body, that is not masculine in the male and feminine in the
female; and these two are so created that they are urgently
incited to conjunction, yea, to such conjunction that they
may become one. This incitement is the love of sex,
which precedes marriage love. Now, as this conjunctive
inclination is inscribed upon all things and upon every
single thing of the male and of the female, it follows that
this inclination cannot be obliterated and die with the
body.
47a. The reason why the love of sex remainsof such quality
after death as it was interiorly in the world is this:–With
every man there is an internal and an external,—which


No. 48) MARRIAGES IN HEAVEN. 65
two are indeed called the internal and the external man;
and hence there is an internal and an external will, and
thought. When a man dies he leaves the external behind
and retains his internal; for the externals pertain properly
to his body, and the internals to his spirit. Now, as a man
is his own love and the love is seated in his spirit, it follows
that his love of sex remains such after death as it was within
him interiorly. For example, if that love was inwardly
marriage love, or chaste, it remains marriage love and chaste
after death; but if it was inwardly lascivious, it likewise
remains so after death. But it should be known that the
love of sex is not the same with one as with another. Its
differences are infinite. But yet such as it is in one's spirit,
such also it remains.
48. II. THAT MARRIAGE LovE, LIKEWISE, REMAINs of
SUCH QUALITY AS IT was WITH A MAN IN THE WORLD,
INTERIORLY, THAT IS IN HIS INTERIOR WILL AND THOUGHT.
—Since the love of sex is one and marriage love is another,
therefore both are named, and it is said that this too remains
of such quality with a man after death as it was in his in-
ternal man while he lived in the world. But as few know
the difference between the love of sex and marriage love I
will premise something respecting it at the threshold of
this treatise. The love of sex is a love for many and with
many of the sex; and marriage love is a love for one and
with one only of the sex. Love for many and with many
is a natural love—for it is in common with beasts and birds,
and these are natural; while marriage love is a spiritual love
and proper and peculiar to men—because men were created
and are therefore born to become spiritual. For which
reason so far as a man becomes spiritual he puts off the love
of sex and puts on marriage love. In the beginning of mar-
riage the love of sex appears as if conjoined with the marriage
love; but as the marriage progresses they are separated, and
then with those that are spiritual the love of sex is extermi-
nated and maniage love is insinuated. But with those that


66 MARRIAGE LOVE. [No. 48
are natural it is the contrary. From what has now been
said it is plain that the love of sex—because it is with many
and in itself natural, nay, animal—is impure and unchaste;
and because it is vagrant and unlimited it is lascivious; while
marriage love is the very opposite. That marriage love is
spiritual and properly human will be clearly established by
what follows.
47b. III. THAT A MARRIED PAIR AT THE LEAST MEET
AFTER DEATH, KNOW EACH OTHER, CONSOCIATE, AND FOR
SOME TIME LIVE TOGETHER; WHICH TAKES PLACE IN THE
FIRST STATE, THAT IS WHILE THEY ARE IN EXTERNALS, As
THEY were IN THE world.—There are two states through
which man (homo) passes after death, an external and an
internal. He comes first into his external state, and after-
wards into his internal. While in the external state a hus-
band meets his wife, if both have died, knows her, and if
they have lived together in the world they associate, and for
a time dwell together. Yet in this state they do not know
the inclination of either one to the other, because this con-
ceals itself in their internals. But afterwards, as they come
into their internal state, the inclination manifests itself. If
then it is concordant and sympathetic they continue the
marriage life; but if it is discordant and antipathetic they
separate. If a man has had several wives he conjoins him-
self with them in succession while in the external state; but
when he comes into the internal state, in which he perceives
the inclinations of love as they are, he chooses one, or leaves
them all. For in the spiritual world as in the natural no
Christian is permitted to take more than one wife, because
it infests and profanes religion. It is the same with a woman
who has had several husbands. She does not however join
but only presents herself to her husbands, and the husbands
join her to them. It should be known that husbands rarely
recognize their wives, but that wives easily recognize their
husbands. The reason is that women have an interior and
men only an exterior perception of love.


No. 485] MARRLAGES IN HEAVEN. 67
48b. IV. BUT GRADUALLY, As THEY PUT off THINGS
ExTERNAL AND COME INTO THEIR INTERNALs, THEY PER—
CEIVE THE QUALITY OF THE LOVE AND INCLINATION WHICH
THEY MUTUALLY HAD TO EACH OTHER, AND THUs wheth ER
THEY CAN LIVE TOGETHER OR NOT. This need not be
further explained, since it follows from the things set forth
under the preceding proposition. Here it shall only be
shown how a man puts off externals and puts on internals
after death.
Everyone after death is introduced first into the world
that is called the world of spirits—which is intermediate
between heaven and hell—and is there prepared, the good
for heaven and the wicked for hell. The preparation there
has for its object, that the internal and external shall be
in accord and make one, and not be at variance and make
two. In the natural world they form two; and only with
the sincere of heart do they make one. That they are two
is evident from the crafty and cunning—especially from
hypocrites, flatterers, dissemblers, and liars. But in the
spiritual world a man is not permitted thus to have a divided
mind, but he that had been evil in the internal must be evil
in the external; and so the good will be good in both. For
after death every man becomes of such character as he had
been inwardly, and not such as he had been outwardly.
For this purpose he is then by turns let into his external,
and into his internal. And while in the external every
man is sensible—that is wishes to have it appear that he is
sensible,_even the evil; but in the internal an evil man is
insane. Through these vicissitudes he is enabled to see his
insanities and repent of them. But if he had not spurned
them in the world he cannot afterwards—because he loves
his insanities and desires to remain in them, and therefore
drives his external likewise into insanity. Thus do his in-
ternal and his external become one; and when this is accom-
plished he is prepared for hell. But with a good man it
is just the contrary. Because in the world he had looked


68 MARRIAGE LOVE. [No. 485
up to God, and had spurned [the insanities of evil] he is
wiser in his internal than in his external, for as to the ex-
ternal he was sometimes led astray by the allurements and
vanities of the world. And therefore his external must be
brought into accordance with his internal,—which as was
said is wise. When this is done he is prepared for heaven.
This illustrates how the putting off of the external and put-
ting on the internal after death is effected.
49. V. THAT IF THEY CAN LIVE TOGETHER THEY REMAIN
A MARRIED PAIR; AND IF THEY CANNOT THEY SEPARATE,
—SOMETIMES THE HUSBAND FROM THE WIFE, SOMETIMES
THE WIFE FROM THE HUSBAND, AND SOMETIMES MUTUALLY.
Separations take place after death because the conjunctions
formed on earth are seldom formed from any internal per-
ception of love, but from an external perception which hides
the internal. An external perception of love has its cause
and origin from such things as pertain to the love of the
world and of the body. Wealth and large possessions es-
pecially are of the love of the world; and dignities and
honors are of love of the body. And besides these there are
various seductive allurements; such as beauty, and a simu-
lated elegance of manners—and sometimes also unchastity.
And moreover, marriages are contracted within the district
city or village of one's birth or abode, where there is no
choice but such as is restricted and limited to the families
that are known—and within these limits, to such as are of
corresponding station. It is for these reasons that marriages
entered into in the world are for the most part external,
and not at the same time internal. And yet internal con-
junction which is that of souls constitutes true marriage;
but this conjunction is not perceivable until a man puts
off the external and puts on the internal, which he does after
death. And hence it is that separations then take place,
and afterwards new conjunctions with those who are similar
and congenial, unless these had been provided on earth;
as they are in the case of those who from early years had


No. 50) MARRIAGES IN HEAVEN. 69
loved and desired and asked of the Lord a legitimate and
lovely companionship with one, and had spurned and de-
tested wandering lusts as an offence to their nostrils.
5o. VI. THAT THEN A congeNIAL wife Is GIVEN To
THE MAN, AND A congenIAL HUSBAND TO THE WOMAN.
The reason of this is, that no married pairs can be received
into heaven and remain there but such as are inwardly
united, or can be united, as into one; for there two consorts
are not called two but one angel. This is meant by the
Lord's words, that “They are no more twain, but one flesh”
(Matt. xix. 6). That no other married pairs are received into
heaven is because no others can live together there, that is
dwell together in one house and in one chamber and bed.
For in heaven all are consociated according to affinities and
nearnesses of love; and according to these they have their
abodes. For in the spiritual world there are not spaces but
appearances of space, and these are according to the states
of their life, and states of life are according to the states
of love. For this reason no one there can dwell in any but
his own house—which is provided and appointed him ac-
cording to the quality of his love. If he abides elsewhere
he feels a sinking in the breast and a difficulty of breathing.
Nor can two live together in the same house unless they are
similitudes; and especially a married pair cannot unless
they are mutual inclinations.” If they are external incli-
nations and not at the same time internal, the very house or
very place separates rejects and expels them. This is the
reason why, for those who after preparation are introduced
into heaven a marriage is provided with a consort whose
soul so inclines to union with the other that they do not
*Actual inclination, or tendency of one to another is from interior love (See
above, n. 47b). The doctrine is laid down in n. 34–36 above, and elsewhere in Swe-
denborg's writings, that the love is the essence of the whole man, or that a man is
in fact his own love; that is, essentially he is that—and in form or outwardly is but
the embodiment of his love. And as love in its activity altogether inclines to—is
in fact an inclination to its object, the reader will perceive how significant is the
unusual expression, that in a true marriage the º and wife are, not merely
inclined to cach other, but are “mutual inclinations.” The meaning is, that the
whole soul and body of each inclines to the other. Th.


7o MARRIAGE LOVE. [No. 5o
desire to be two lives but one. And it is for this reason
that after separation a suitable wife is given to a man, and
a suitable husband to a woman.
51. VII. THAT MARRIED PAIRS ENJOY SIMILAR INTER-
course witH EACH OTHER AS IN THE world, ONLY MORE DE-
LIGHTFUL AND BLESSED, BUT WITHOUT PROLIFICATION; For
wRICH, OR IN PLACE OF IT, THERE IS WITH THEM SPIRITUAL
PROLIFICATION which IS OF LovE AND WISDOM. The
reason why married pairs enjoy similar intercourse as in
the world is that the male is male and the female is female
after death, and in both an inclination to conjunction is
implanted by creation; and this inclination in man (homo)
is of the spirit and thence of the body; and therefore after
death when man is a spirit the same mutual inclination con-
tinues—and this cannot be without similar intercourse.
For man (homo) is man just as before. Nothing whatever
is wanting in the male, and nothing whatever in the female.
They are like themselves in respect to form, and equally so
as to affections and thoughts. What else can follow then
but that they have similar intercourse? And because mar-
riage love is chaste pure and holy the intercourse is also full.
But see further on this subject the Relation in n. 44.
The intercourse is then more delightful and blessed because
when the love becomes of the spirit it becomes more in-
terior and purer and therefore more perceptible, and every
delight increases according as it is perceived—and so in-
creases that even its blessedness is distinguishable in its
delight.
52. The reason why marriages in the heavens are without
prolification, but that instead of it there is spiritual prolifi-
cation, which is of love and wisdom, is that, The third
degree which is the natural is wanting to those who
are in the spiritual world, and this degree is the contain-
ant of things spiritual, and spiritual things without their
containant have not fixity after the manner of those that
are procreated in the natural world,—and in themselves


No. 54] MARRIAGES IN HEAVEN. 71
regarded spiritual things pertain to love and wisdom; these
therefore are what are born of their marriages. It is said
that these are born because marriage love perfects an
angel, for it unites him with his consort, whereby he be-
comes more and more man (homo). For, as was said
above, a married pair in heaven are not two but one angel.
By marriage unition they therefore fill themselves with the
human—which is the desire to acquire wisdom and to
love what pertains to wisdom.
53. VIII. THAT IT IS THUs witH THOSE THAT COME
INTO HEAVEN; BUT witH THOSE THAT Go INTO HELL IT Is
othERwise. That a congenial wife is given to a man after
death, and likewise to the wife a congenial husband, and
that they enjoy delightful and blessed intercourse but with-
out other than spiritual prolification, is to be understood
of those that are received into heaven and become angels—
for the reason that they are spiritual, and marriages in
themselves are spiritual and therefore holy. But on the con-
trary those that go to hell are all natural, and merely natural
marriages are not marriages, but connections which are
induced by unchaste lust. What the character of these
connections is will be shown hereafter, where the chaste
and the unchaste, and further where scortatory love is
treated of.
54. To what has been related thus far respecting the
condition of married pairs after death, the following state-
ments are to be added:—I. That all the married who are
merely natural are separated after death; for the reason that
the love of marriage grows cold with them, and the love of
adultery is aroused. And yet after separation they some-
times associate with others as consorts. But in a brief
time they mutually part; and frequently this is done again
and again, until at length the man is given up to some har-
lot, and the woman to some adulterer, which takes place
in an infernal prison where promiscuous whoredom is in-
terdicted to both, under punishment. On which subject


72 MARRIAGE LOVE. [No. 54
see the Apocalypse REveALED n. 153°:—2. Married pairs
one of whom is spiritual and the other natural are also
separated after death, and to the spiritual a congenial con-
sort is given; but the natural is relegated to his like in the
resorts of lasciviousness. 3. But they who in the world
lived a single life and also entirely estranged their minds
from marriage, if they are spiritual remain single; but if
natural they become whoremongers. But it is different with
those who in their single state have desired marriage, and
still more with those who without success have solicited
marriage; for them if they are spiritual blessed marriages
are provided—but not until they are in heaven. 4. They
who in the world were shut up in monasteries, both virgins
and men, at the close of their strict monkish life—which
continues for some time after death—are released and
allowed to go free, and have the wished for liberty
to live a married life or not according to their desires. If
they desire marriage they are married; if not they are taken
to the unmarried at the side of heaven. But those that
are inflamed with forbidden lust are cast down. 5. The
reason why the unmarried are at the side of heaven is, that
the sphere of perpetual celibacy greatly disturbs the sphere
of marriage love, which is the very sphere of heaven. The
sphere of marriage love is the very sphere of heaven be-
cause it descends from the heavenly marriage of the Lord
and the church.
55. To the above I will add two Relations:—First
this:—Once there was heard from heaven the sweetest
melody; wives with maidens there were singing to-
gether a song the sweetness of which was as the
affection of some love flowing forth in harmony. Heavenly
songs are nothing else than sonorous affections, or affections
expressed and modified by sounds; for just as thoughts
are expressed by speech, so affections are by song. From


No. 55] MARRIAGES IN HEAVEN. 73
the symmetry and flow of the melody the angels perceive
the subject of the affection.
There were many spirits about me at the time, and I
learned from certain of them that they heard this most de-
lightful melody, and that it was the song of some lovely
affection the subject of which they did not know, and they
had therefore made various conjectures, but in vain: They
conjectured that the song was an expression of the affec-
tion of a bridegroom and bride when betrothed. Some
that it expressed the affection of a bridegroom and bride
when they enter into marriage. And others that it ex-
pressed the first love of husband and wife.
But an angel from heaven then appeared in their midst,
and said they were singing the chaste love of sex. And
those standing around asked:—
“What is the chaste love of sex P”
The angel answered:—“It is the love of a man towards a
maiden or wife of beautiful form and graceful manner free
from all idea of lasciviousness, and the similar love of a
maiden or wife towards a man.” Saying this the angel
vanished.
The singing continued, and as they then knew the sub-
ject of the affection it expressed, they heard it with much
variety each one according to the state of his love. Those
that looked chastely upon women heard the song as har-
monious and sweet; but they that looked unchastely upon
women heard it as inharmonious and sad; and those that
looked disdainfully upon women heard it as discordant and
harsh. Then suddenly the level ground on which they
were standing was changed into a theatre, and a voice was
heard, saying:—
“INVESTIGATE THIS LOVE.”
And immediately there were spirits present from various
societies, and in the midst of them several angels, in white;
and these spoke and said:—
“We have inquired into all kinds of love in this spiritual


74 MARRIAGE LOVE. [No. 55
world—not only into the love of man towards man and of
woman towards woman, and into the reciprocal love of hus-
band and wife, but also into the love of man towards women,
and of woman towards men; and it has been given us to
pass through societies and explore them, and not yet have
we found the love of sex chaste except with those who from
true marriage love are always in potency—and these are in
the highest heavens. And it was also given us to perceive
the influx of this love into the affections of our hearts; and
we deeply felt it to exceed in sweetness every other love,
except the love of a married pair whose hearts are one.
But we pray you investigate this love, for to you it is new
and unknown; and by us in heaven it is called heavenly
sweetness, for that it is pleasantness itself.”
When they had therefore investigated the subject, those
spoke first who could not think of chastity as pertaining to
marriages, and they said:—“Who, when he sees a beautiful
and lovely maiden or wife is able to so chasten and purify
the ideas of his thought from lust, as to love her beauty and
yet not at all desire, if it were lawful, to taste it? Who is
able to convert the lust that is innate in every man into a
such chastity—that is, into what is not itself—and yet to
love? Can the love of sex, as it passes through the eyes
into the thoughts, stop at the face of a woman? Does it
not instantly descend into the breast, and beyond? The
angels have idly said that this love can be chaste and yet
be of all loves the sweetest; and that it is only possible with
husbands who are in true marriage love, and thence are in
surpassing potency with their wives. Can they more than
others when they see the beautiful keep the ideas of their
thoughts exalted and as it were suspended, so that they do
not descend and go on to what constitutes the love?”
After these they spoke who were both in cold and in heat—
in cold towards their wives and in heat towards the sex;
and they said:—
“What is a chaste love of sex? Is not love of sex


No. 55) MARRIAGES IN HEAVEN. 75
with chastity added a contradiction? And what is the
contradiction in this addition but that its predicate
destroys the subject, which then is nothing? How can a
chaste love of sex be the sweetest of all loves when chastity
robs it of its sweetness? You all know wherein the sweet-
ness of the love resides. When therefore the idea connected
with this is banished, where and whence is then its sweet-
ness?”
“Some then interposed and said:—We have been with
the most beautiful and felt no desire; and we therefore
know what the chaste love of sex is.”
But their companions, who knew their lewdness answered:
—“You were then in a state of distaste for the sex from
impotence; and this is not the love of sex, but the last con-
dition of unchaste love.”
The angels were indignant at hearing these things, and
asked that they who were standing on the right, or at the
south, would speak. And these said:—
“There is a love of man and man, and of woman and
woman; and there is a love of man to woman and of woman
to man; and these three pairs of loves are entirely different
from each other. The love of man and man is as the love
of understanding and understanding; for the man was cre-
ated and hence is born that he may become understanding.
The love of woman and woman is as the love of affection
and affection for the understanding of men; for the woman
was created and is born to become the love of man's under-
standing. These loves, that is to say of man for man and
of woman for woman, do not enter deeply into the breast,
but stand at the door, and merely touch each other; thus
they do not inwardly conjoin the two. And therefore two
men contend with each other by reasonings and reasonings
like two athletes; and two women sometimes by passion
against passion like two contesting pugilists. But the love
of a man and a woman is love between understanding and
its affection, and this enters deeply and conjoins; and this


76 MARRLAGE LOVE. [No. 55
conjunction is the love. But conjunction of minds and not
at the same time of bodies, or desire only for this conjunc-
tion, is a spiritual and therefore a chaste love. And this
love they alone have who are in true marriage love; and
from this they are in eminent potency, because by reason of
their chastity they do not admit influx of love from the
body of any other women than their own wives; and being
in super-eminent potency they cannot but love the sex and
at the same time turn with loathing from unchastity.
Thence have they a chaste love of sex which in itself re-
garded is an interior spiritual friendship, that derives its
Sweetness from eminent but chaste potency. This eminent
potency they have from their total renunciation of whore-
dom; and it is chaste because the wife only is loved. Now,
the love is chaste with them because it does not partake
of the flesh, but only of the spirit; and it is sweet, because
the beauty of the woman by native inclination enters at
once into the mind.”
On hearing these things many of those standing by put
their hands to their ears, saying:—“These words offend
our ears; and to us what you have said is nothing.” They
were unchaste.
And then again the singing was heard from heaven; and
sweeter now than before. But to the unchaste it grated;
so discordant was it that because of the harshness of the
discord they rushed from the theatre and fled,—a few only
remaining, who from wisdom loved marriage chastity.
56. THE SECOND RELATION:-Once while talking with
angels in the world of spirits I was inspired with a pleasant
desire to see a TEMPLE OF WISDOM which I had once seen
before; and I asked them the way to it. They said:—
“Follow the light, and you will come to it.”
I said:—“What do you mean by Follow the light?”
They answered:—“Our light shines more and more as


No. 56) MARRIAGES IN HEAVEN. 77
we approach that temple. Therefore, follow the light ac-
cording to the increase of its brightness; for our light comes
from the Lord as the Sun, and therefore in itself considered
is wisdom.”
Then in company with two angels I walked on, following
the increasing brightness of the light, and ascended by a
steep path to the summit of a hill—which lay to the south-
ward—where there was a magnificent gate.
And seeing the angels with me the keeper opened the
gate, and lo, there appeared an avenue of palm and laurel
trees, along which we walked. It was a winding avenue,
and terminated in a garden in the midst of which stood
the TEMPLE OF WISDOM.
As I looked around me there I saw smaller buildings,
similitudes of the temple, wherein wise men dwelt. We
approached one of them, and at the entrance spoke to the
one who dwelt there and told him the reason of our coming,
and how we came. And the host said:—
“Welcome! Come in; be seated, and let us talk of wis-
dom together.”
I observed that the house within was divided into two,
and yet was one. The division into two was by a trans-
parent partition; and it appeared as one by reason of its
transparency which was as of the purest crystal. I asked
why it was so? He answered:—
“I am not alone. My wife is with me; and we are two
and yet not two but one flesh.”
And I said:—“I know that you are a man of wisdom;
what has a wise man or wisdom to do with a woman 2 At
this our host with something of indignation changed
countenance. And he put forth his hand, and lo! immedi-
ately other wise men were present from neighboring houses,
to whom he playfully said:—
“Our stranger here says inquiringly, ‘What has a wise
man or wisdom to do with a woman?’”
They all smiled at this, and said:—“What is a wise man


78 MARRIAGE LOVE. [No. 56
or wisdom without a woman, or without love? The wife
is the love of a wise man's wisdom.”
But the host said “Now let us have some conversation
together about wisdom. Let the conversation be respect-
ing causes; and first, about the cause of the beauty of the
female sex.” And then they spoke in succession. The first
mentioned this cause:—That women were created by the
Lord affections for the wisdom of men; and affection for wis-
dom is beauty itself. Another mentioned this:—That woman
was created of the Lord through the wisdom of man, because
from the man; and therefore she is a form of wisdom ani-
mated by affection of love; and as affection of love is very
life, woman is the life of wisdom and the male is wisdom—
and the life of wisdom is beauty itself. The third mentioned
this cause:—That to women is given perception of the de-
lights of marriage love; and as their whole body is an organ
of that perception, it cannot but be that the habitation of
the delights of marriage love and their perception is beauty.
The fourth mentioned this:—That the Lord has taken the
beauty and grace of life from the man and transcribed them
upon the woman; and for this reason the man without re-
unition with his own beauty and grace in woman is stern,
austere, dry and unlovely; and is not wise—unless in his
own eyes, and this is to be foolish. But when the man is
united with his beauty and grace of life in a wife he becomes
agreeable, gentle, animated and lovely, and thus wise. The
fifth mentioned this cause:—That women are created beauties
not for their own sake, but for men; that men, of themselves
hard, may be softened; that their dispositions, of them-
selves severe, may become gentle; and their hearts, of them-
selves cold, may become warm. And such they do become
when they become of one flesh with their wives. The sixth
mentioned this cause:—The universe was created by the Lord
a most perfect work; and nothing more perfect was created
therein than woman, beautiful in countenance and charm-
ing in manner—to the end that the man may render thanks


No. 56] MARRIAGES IN HEAVEN. 79
to the Lord for this bountiful gift, and repay it by the recep-
tion of wisdom from Him.
After these and many such things had been said, the wife
appeared through the crystal partition, and said to her
husband:—“Speak, if you please.” And as he spoke, the
life of wisdom from the wife was perceptible in his speech;
for the love of it was in the tone of his voice. Thus did
experience bear witness to the truth.
Afterwards we surveyed the Temple of Wisdom, and
also wandered through the scenes of the surrounding par-
adise—and filled thereby with joy we took our leave, pessed
through the avenue to the gate, and descended by the way
we came.


OF TRUE MARRIAGE LOVE.
57. Marriage love is of infinite variety. It is not the
same in one as in any other. It appears indeed as if it
were alike in many, but it appears so only to the judgment
of the body—and by that judgment man has little discern-
ment of such things, because it is gross and dull. By the
judgment of the body is meant the judgment of the mind
from the external senses. But to those who see from the
judgment of the spirit the differences appear; and more
distinctly to them who can more highly elevate the sight of
this judgment—which is done by withdrawing it from the
senses and raising it into higher light. They can finally
confirm themselves by the understanding, and thus see that
marriage love is not the same in one as in another. And
yet no one can see the infinite varieties of that love in any
light of the understanding, though elevated, unless he first
knows what the love is in its very essence and integrity;
that is to say, what it was when together with life it was
implanted in man by God. Unless this which was its most
perfect state is known, in vain can its distinctions be pointed
out by any inquiry—because there is no settled point as
a beginning whence distinctions may be deduced, or to
which they may be referred as a criterion, and so appear
truly and not delusively. This is the reason why we
here proceed to describe the love in its native essence,
and—because it was in this when together with life it was
infused into man by God—to describe it in its primeval
state. And as in this state it was true desire for mar-
riage, this chapter is inscribed, “OF TRUE MARRIAGE
LovE. The description of it shall be given in the follow-
ing order:—


No. 58] TRUE MARRIAGE LOVE. 8I
I. That there is true marriage love; which is so rare at
the present day that what it is is not known, and scarcely is
it known to exist.
II. That the origin of this love is from the marriage of
good and truth.
III. That the correspondence of this love is with the mar-
riage of the Lord and the church.
IV. That by virtue of its origin and its correspondence
this love is celestial, spiritual, holy, pure and clean beyond
any love from the Lord which exists among the angels of
heaven and among the men of the church.
V. That it is also the fundamental love of all loves, celes-
tial, spiritual, and therefore natural.
VI. That in this love are gathered all joys and all delights
from first to last.
VII. But none come into this love, or can be in it, but
those that go to the Lord and love the truths and do the goods
of the church.
VIII. That this love was the love of loves among the
ancients who lived in the golden silver and copper ages; but
afterwards it gradually ceased.
The explanation of these subjects now follows.
58. I. THERE IS TRUE MARRIAGE LovE; which Is
SO RARE AT THE PRESENT DAY THAT WHAT IT IS IS NOT
KNowN, AND SCARCELY IS IT KNOWN TO EXIST. That there
is such love as is described in the following pages may in-
deed be recognized from the first state of the love—when it
is insinuating itself and entering into the heart of a young
man and maiden; that is, with those that are beginning to
love one only of the sex and to desire her for a bride; and
still more during the time of betrothment, while it is lingering
and progressing to the nuptials; and finally at the nuptials,
and during the first days that follow them. Who does not
then acknowledge and assent to the doctrines which follow,
that this love is fundamental to all loves? and that in this
love are gathered all joys and all delights, from first to last?


82 MARRIAGE LOVE. [No. 58
And who does not know that after this pleasant time these
transports gradually decline and pass away, till at length
they become scarcely sensible of them? If it be said to
them then, as before, that this love is fundamental to all
loves, and that in this love all joys and all delights are
brought together, they do not assent to or acknowledge it;
and perhaps will say they are idle words, or that they are
transcendent mysteries. It is evident from these considera-
tions that the earliest love of marriage emulates true mar-
riage love, and presents it to view in a certain image. This
is so because then the love of sex which is unchaste is cast
aside, and love of one of the sex—which is true mar-
riage love, and chaste—is implanted and sits down in its
place. Who does not then look upon other women with
indifference, and upon his own only one with love?
59. The reason why true marriage love is yet so rare
that it is not known what it is, and scarcely that it exists,
is that the state of pleasurable gratification before marriage
is changed after marriage into a state of indifference, from
insensibility to it. The causes of this change of state are
more than can be here mentioned; but they will be referred
to hereafter where the causes of coldness, of separation, and
of divorce are disclosed in their order, whence it will ap-
pear that with the most at this day the likeness and with it
the cognizance of marriage love is so effaced that what it
is is unknown, and it is scarcely known that there is such love.
It is known that every man when born is merely corporeal
and that from corporeal he becomes natural, more and more
interiorly, and thus rational; and finally becomes spiritual.
The reason why this takes place progressively is that the
corporeal is as the ground in which things natural, rational,
and spiritual in their order are implanted. A man thus
becomes more and more a man. Almost the same takes
place when he enters into marriage; then a man becomes a
fuller man, because united with a consort with whom he
acts as one man. But in the first state this takes place in a


No. 60) True MARRIAGE LOVE. 83
certain image, already spoken of. He then in like manner
begins from the corporeal and advances into the natural–
but as to the marriage life, and thence as to conjunction into
one. They who then love corporeal natural things, and
only from them love things rational, cannot be united with a
consort as into one except as to those externals; and when
the externals fail a coldness invades the internals, and
dispels the delights of that love—as from the mind so from
the body, and afterwards as from the body so from the
mind,+and this until no remembrance is left of the earliest
state of their marriage, and consequently no cognizance of it.
Now since this occurs with most men at the present day,
it is clear that it is not known what true marriage love is,
and scarcely that there is any such love. It is different with
those that are spiritual. With them the first state is the
introduction to perpetual states of bliss; which increase
in degree as the spiritual rational of the mind, and from this
the sensual natural of the body of the one conjoin and unite
with those of the other. But these instances are rare.
6o. II. THAT THE ORIGIN OF THIS LOVE IS FROM THE
MARRIAGE of Good AND TRUTH. It is acknowledged by
every intelligent man, for it is a universal truth, that all
things in the universe have a relation to good and truth.
And it cannot but be acknowledged that in each and all
things of the universe good is conjoined with truth and
truth with good, for this too is a universal truth, closely
coherent with the other. The reason why all things in the
universe have a relation to good and truth, and that good is
conjoined with truth, and truth with good, is that both pro-
ceed from the Lord, and proceed from Him as one. The
two which proceed from the Lord are love and wisdom,
for those are Himself and are therefore from Himself-
and all things pertaining to love are called goods, and all
that pertain to wisdom are called truths; and as these two
proceed from Him as the Creator, it follows that these two
are in the things created. This may be illustrated by the


84 MARRIAGE LOVE. [No. 60
heat and light that proceed from the sun. From these
two are all things on the earth; for according to their
presence and according to their conjunction they germinate,
—and natural heat corresponds to spiritual heat, which is
love; and natural light corresponds to spiritual light, which
is wisdom.
61. That marriage love proceeds from the marriage of
good and truth will be shown in the following article or
chapter. It is brought forward here only that it may be
seen that this love is celestial, spiritual and holy, because
from a celestial, spiritual and holy origin. And, in order
that it may be seen that the origin of marriage love is from
the marriage of good and truth it is important that some-
thingshould be briefly said here on that subject:—It has been
stated just above that there is a conjunction of good and
truth in each and all created things. But there is no con-
junction unless it is reciprocal, for conjunction on the part
of one and not in turn on the part of the other is of itself
dissolved. Now, as there is conjunction of good and truth
and it is reciprocal, it follows that there is truth of good,
or truth from good, and that there is good of truth, or good
from truth. It will be seen in the chapter next following
that truth of good or truth from good is in the male, and
is the very masculine, and that good of truth or good
from truth is in the female, and is the very feminine; and
that the marriage union is between these two. This is
mentioned here in order that some preliminary idea may
be had of it.
62. III. THAT THE CORRESPONDENCE OF THIS LOVE Is
WITH THE MARRIAGE OF THE LORD AND THE CHURCH. That
is, as the Lord loves the church and desires that the church
shall love Him, so husband and wife mutually love each other.
It is known in the Christian world that there is a corre-
spondence between them; but what it is is not yet known.
This correspondence shall therefore be explained in a par-
ticular chapter, which also follows. It is mentioned here


No. 64] TRUE MARRIAGE LOVE. 85
to the end that it may be seen that marriage love is celestial
spiritual and holy, because it corresponds to the celestial
spiritual and holy marriage of the Lord and the church.
This correspondence moreover follows from the origin of
marriage love from the marriage of good and truth—of
which in the preceding section—because the marriage of
good and truth is the church in man; for the marriage of
good and truth is the same as the marriage of charity and
faith, since good is of charity and truth is of faith. That
this marriage constitutes the church cannot but be acknowl-
edged, for it is a universal truth, and every universal truth
is acknowledged as soon as it is heard—which comes of
influx from the Lord and at the same time from the confir-
mation of heaven. Now, as the church is the Lord's,
because from the Lord, and as marriage love corresponds
to the marriage of the Lord and the church, it follows that
this love is from the Lord.
63. And in the chapter referred to above it will be illus-
trated how the church and thereby marriage love is formed
by the Lord in two married consorts. Here, only that the
church is formed by the Lord in the man, and through the
man in the wife; and that after it is formed in both it is a
full church, for then there is full conjunction of good and
truth, and conjunction of good and truth is the church. It
will be established in due course hereafter, by demonstrative
arguments, that the conjunctive inclination which is mar-
riage love is in like degree with the conjunction of good
and truth, which is the church.
64. IV. THAT BY VIRTUE OF ITS ORIGIN AND ITS CoR-
RESPONDENCE THIS LovE IS CELESTIAL, SPIRITUAL, HOLY,
PURE AND CLEAN BEYOND EVERY LOVE FROM THE LORD
THAT ExISTs, AMONG THE ANGELs of HEAVEN AND AMONG
THE MEN of THE CHURCH. That marriage love by virtue
of its origin, which is the marriage of good and truth, is of
this character, has been briefly confirmed just above, but
there only by anticipation; likewise that this love is such by


86 MARRLAGE LOVE. [No. 64
virtue of its correspondence with the marriage of the Lord
and the church. These two marriages, from which marriage
love as an offshoot descends, are very sanctities. Wherefore,
if it is received from its Author, who is the Lord, a holi-
ness follows from Him, and continually refines and purifies
it. If then there is in the man's will a desire and tendency
to it the love is made clean and pure from day to day, per-
petually.
Marriage love is called celestial and spiritual for the reason
that it is with the angels of the heavens,—celestial with the
angels of the highest heaven, because they are called celes-
tial angels; and spiritual with the angels below that heaven,
because they are called spiritual angels. The angels are
so called for the reason that the celestial are embodiments
of love and of wisdom therefrom, and the spiritual are em-
bodiments of wisdom and of love therefrom. It is the same
with their marriage desire. Now as marriage love is with
the angels of both the higher and the lower heavens,—as
was shown also in the first chapter, On Marriages in Heaven,
—it is evident that it is holy and pure. That—considered
as to its essence by virtue of its derivation—it is holy and
pure beyond every love among angels and among men, is
the reason why this love is as it were the head of all other
loves. Of this its eminence something shall now be said,
in the following section.
65. V. It Is Also THE FUNDAMENTAL LovE of ALL
LovES, CELESTIAL, SPIRITUAL, AND THEREFORE NATURAL.
The reason why marriage love considered as to its essence
is the fundamental love of all the loves of heaven and the
church is, that its origin is from the marriage of good and
truth, and from that marriage all the loves which make heaven
and the church with man proceed. The good of that mar-
riage constitutes love, and the truth of it constitutes wisdom;
and when love comes to wisdom or conjoins itself with it,
it then becomes love indeed; and when in turn wisdom
comes to love or conjoins itself with it, it becomes wisdom


No. 66] TRUE MARRIAGE LOVE. 87
indeed. True marriage is nothing else than the conjunction
of love and wisdom. A married pair between whom or in
whom at the same time this love exists, are an image and
form of it; and in the heavens where the faces are real types
of the affections of their love, all are likenesses of it; for
it is in them in general and in each individual part, as has
been shown before. Now, since a married pair are this love
in image and in form, it follows that every love that pro-
ceeds from a form itself of the love is a resemblance of it.
If therefore marriage love is celestial and spiritual, the
loves proceeding from it are also celestial and spiritual.
Marriage love is then as the parent, and other loves are as
offspring. Hence it is that from the marriages of the
angels in the heavens spiritual offspring are generated,
which are generations of love and wisdom, or of good and
truth, of which generation see above, n. 51.
66. The same clearly appears from the creation of man-
kind in this love, and from their formation from it after-
wards. The male was so created that he might become
wisdom, from the love of acquiring wisdom; and the female,
so that she might become love of the male from his wisdom
and so according to it. It is plain from this that a married
pair are very forms and effigies of the marriage of love and
wisdom, or of good and truth.
Let it be well understood that there is neither good nor
truth which is not in substance, as in its subject. Abstract
goods and truths are not; for they are nowhere, because they
have no abiding place. Nay, they cannot even appear as
fleeting things. They are therefore merely entities about
which reason seems to itself to think abstractly, but yet of
which it cannot think except in subjects. For every idea
of man even the sublimest is substantial, that is connected
with substance. Especially should it be known that there
is no substance except it be a form. A substance not
formed is not anything; for nothing can be predicated of
it, and a subject without predicates is likewise not a rational


88 MARRIAGE LOVE. [No. 66
entity. These philosophic considerations are presented that
it may be seen by them also that a married pair who are
in true marriage love are actually forms of the marriage
of good and truth, or of love and wisdom.
67. Since natural loves issue from spiritual loves, and
spiritual from celestial, for this reason it is said that marriage
love is the fundamental of all loves, celestial, spiritual, and
therefore natural. Natural loves have relation to the loves
of self and of the world; spiritual loves have relation to love
towards the neighbor; and celestial loves have relation to
love to the Lord. And such being the relation of these loves
it is plain in what order they follow, and in what order they
are in man. When they are in this order the natural loves
live from the spiritual, these from the celestial, and all in
this order, from the Lord from whom they are.
68. VI. AND THAT IN THIS LOVE ARE GATHERED ALL
Joys AND ALL DELIGHTS, FROM FIRST TO LAST. All delights
whatsoever that are felt by man are of his love. By them
the love manifests itself, yea, comes forth and lives. It is
known that delights are exalted in the degree that the love
is exalted, and also as the incident affections touch the ruling
love more nearly. Now, as marriage love is the fundamental
of all good loves, and as it is inscribed upon the very least
things of a man, as has been shown before, it follows that
its delights exceed the delights of all loves; and also that
it imparts delight to them according to its presence and
at the same time its conjunction with them. For it expands
the inmost things of the mind, and at the same time the
inmost things of the body, as the delicious current of its
fountain flows through and opens them. It is because of
the superior excellence of its use above all other uses that
all delights from first to last are gathered into this love.
Its use is the propagation of the human race, and of an an-
gelic heaven therefrom; and as this use was the end of ends
of the creation, it follows that all the states of blessedness
satisfaction delight, gratification and pleasure that could


No. 69] TRUE MARRLAGE LOVE. 89
ever be conferred on man by the Lord Creator are gathered
into this love. That delights follow use, and are experi-
enced by man according to the love of the use, is manifest
from the delight of the five senses, of sight, hearing,
smell, taste, and touch. Each of these has its delights,
differing according to their specific uses. What then should
not be the delights of the sense of marriage love, whose use
is the complex of all other uses?
69. I know few will acknowledge that all joys and all
delights from first to last are gathered into marriage love;
for the reason that true marriage love into which they are
gathered is so rare at this day that it is not known what it
is, and is scarcely known to exist,--as was explained and
confirmed above in n. 58 and 59. For these joys and de-
lights are in no other but genuine marriage love; and as
this is so rare on earth it is impossible to describe its super-
eminent felicities otherwise than from the mouth of angels,
for they are in it. They have declared that its inmost de-
lights, which are of the soul, -into which the marriage de-
sire of love and wisdom or of good and truth from the Lord
first flows, are imperceptible and therefore ineffable, be-
cause they are delights at once of peace and innocence;
but that in their descent they become perceptible, more and
more, in the higher regions of the mind as states of
blessedness, in the lower as states of happiness, in the breast
as delights therefrom; and from the breast they diffuse
themselves into each and every part of the body, and finally
unite in the ultimates in the delight of delights. And the
angels have related wonders respecting these delights, say-
ing that the varieties of them in the souls of consorts and
therefrom in their minds and thence in their breasts are
infinite, and also eternal; and that they are exalted accord-
ing to the wisdom in the husbands,-and this because to
eternity they live in the flower of their age, and because
nothing is more blessed to them than to grow wiser and
wiser. But many things respecting these delights, narrated


90 MARRIAGE LOVE. [No. 69
from the mouth of angels, may be seen in the RELATIONS,
especially in those which come after some of the following
chapters.
7o. VII. BUT NONE come INTO THIS LovE, OR CAN BE
IN IT, BUT THOSE THAT GO TO THE LORD, AND LOVE THE
TRUTHS AND Do THE GOODS OF THE CHURCH. The reason
why no others but those that go to the Lord come into this
love is that monogamic marriages or marriages of one man
with one wife correspond to the marriage of the Lord and
the church, and that their origin is the marriage of good
and truth, of which above at n. 60–62. It cannot be fully
confirmed, that it follows from this origin and this corre-
spondence that true marriage love is from the Lord and is
with those who go directly to Him, unless these two arcana
are specially treated of, which shall be done in the chapters
that next follow; of which one will be, On the Origin of
Marriage Love from the Marriage of Good and Truth, and
the other, On the Marriage of the Lord and the Church,
and its Correspondence. It will also be seen in those
chapters that it follows thence that marriage love with man
is according to the state of the church in him.
71. The reason why none can be in true marriage love
but those that receive it from the Lord, who are those that
go directly to Him and from Him live the life of the church,-
is that this love viewed from its origin and its correspondence
is celestial, spiritual, holy, pure and clean, beyond every
love that exists among the angels of heaven and among the
men of the church, as was shown above at n. 64, and these
its attributes cannot be given except to those who are con-
joined with the Lord and are consociated by Him with
angels of heaven. For these shun loves outside of marriage,
which are conjunctions with others than one's own consort,
as they would flee from ruin of the soul and from the lakes
of hell; and so far as consorts shun such conjunctions
even as to the lusts of the will and intentions thence, in so
far the love is purified in them, and gradually becomes


No. 72 TRUE MARRIAGE LOVE. I
7 9
spiritual,—first while they live on earth, and afterwards in
heaven. No love can ever become pure, either with men
or angels, not even this love. But as the Lord primarily
regards the intention, which is of the will, in so far as a
man is in this intention and perseveres in it he is introduced
into and gradually progresses in its purity and holiness.
None can be in spiritual marriage love but those who are of
such character from the Lord, because heaven is in it, and
the natural man with whom this love derives its pleasures
from the flesh only, cannot approach heaven, nor can he
come near to any angel, nay, nor to any man in whom this
love is; for it is the fundamental love of all celestial
and spiritual loves, as was shown above in n. 65-67. It has
been confirmed to me by experience that this is so. In the
spiritual world I have seen genii who were being prepared
for hell approach an angel who was happy with his consort.
As they drew near, even at a distance they became as furies
and sought caves and pits into which they cast themselves
for refuge. That evil spirits love what is homogeneous with
their affections, however unclean, and have a repugnance
to spirits of heaven as heterogeneous, because heaven is
pure, may be concluded from the things related, as pre-
liminary in n. Io.
72. The reason why those that love the truths of the
church and do its goods come into this love, and can abide
in it is, that they and no others are received by the Lord;
for they are in conjunction with Him, and thereby can be
kept by Him in this love. There are two things which
constitute the church and therefore heaven in man, truth of
faith and good of life. Truth of faith constitutes the Lord's
presence, and good of life according to truths of faith effects
conjunction with Him, and thus makes the church and
heaven. Truth of faith constitutes the Lord's presence
because it is of the nature of light. Spiritual light is nothing
else. Good of life effects conjunction because it is of the
nature of heat. Spiritual heat is nothing else; for it is love,


92 MARRIAGE LOVE. [No. 72
and good of life is of love. And it is known that all light
even that of winter brings presence, and that heat united
with light effects conjunction; for fruit and flower gardens
appear in all light but do not blossom and bear fruit except
when heat conjoins itself with light. From these considera-
tions the conclusion is plain that they who only know the
truths of the church cannot be gifted by the Lord with
true marriage love, but they that both know its truths and
do its goods.
73. VIII. THAT THIS LovE was THE LOVE OF LovEs
AMONG THE ANCIENTS WHO LIVED IN THE GOLDEN, SILVER,
AND COPPER AGES. It cannot be known from history that
marriage love was the love of loves with the most ancient
and the ancient peoples who lived in those earliest ages
that were so named; because writings of theirs are not
extant, and the accounts that exist are from writers after
those ages. But by these they are named and the purity
and integrity of their life is also described—as well as its
gradual decadence, as from gold to iron. But the character
of the last or iron age, which began in the time of these
writers, may in some measure be gathered from the history
of the life of some of the kings, judges and wise men in Greece
and elsewhere, who were called Wise Men. But it is pre-
dicted in Daniel ii. 43 that this age could not endure as
iron by itself endures, but would become like iron mixed
with clay, which do not cohere. Now, as the ages which
were named from gold silver and copper had passed away
before the time when writings came into use, and so a knowl-
edge of their marriages could not be obtained on earth, it
has pleased the Lord to disclose it to me in a spiritual way,
by leading me to the heavens where their dwellings are,
that there I might learn from their own mouths what mar-
riages were among them when they lived in their ages.
For all who have passed from the natural world since the
creation are in the spiritual world, and all as to their loves
are the same, and remain the same to eternity. As these


No. 75] TRUE MARRLAGE LOVE. 93
things are worthy to be known and related, and as they
confirm the sacredness of marriages, I will give them to
the public as they were shown to me in the spirit, awake,
and afterwards were recalled to memory by an angel and
so written. And as they are from the spiritual world,
like the other relations following the chapters, I shall divide
them into six RELATIONS, according to the succession of
the ages.
74. These six RELATIONS respecting marriage love—
which are from the spiritual world—reveal what the quality
of that love was in the earliest ages; what it was after those
ages; and what it is at this day. From which it appears
that the love has gradually fallen away from its holiness
and purity, until it has become lascivious; but that never-
theless there is hope of its being brought back again to its
primeval or ancient holiness.
75. The first Relation:—
Once when I was meditating on marriage love my mind
was seized with a desire to know what the quality of that
love was with those who lived in the Golden Age; and what
it was afterwards among those that lived in the ages follow-
ing, named from silver, copper and iron. And as I knew
that all who lived well in those ages are in the heavens, I
prayed the Lord that he would permit me to discourse with
and be informed by them.
And lo, an angel stood before me! and said:—“I am sent
by the Lord to be your guide and companion. And first
I will conduct and accompany you to those who lived in
the earliest age or period, called the Golden Age.” And
he added:—“The way to them is difficult. It lies through
a dark forest which no one can pass through without a guide
provided by the Lord.
I was in the spirit and girded myself for the journey,


94 MARRIAGE LOVE. - [No. 75
and we turned our faces towards the east. As we went on
I saw a great mountain whose height extended above the
region of the clouds. We crossed a vast desert, and came
to the forest which the angel had told me of, thick with
various kinds of trees, and dark by reason of their density.
But the forest was intersected by many narrow paths, and
the angel said they were so many winding ways leading
astray; and that unless the eyes were opened by the Lord
to see olive trees wreathed with tendril vines, and the steps
were directed from olive tree to olive tree, the traveller would
wander into the regions of Tartarus, which are round about
at the sides. Such is this forest to the end that it may guard
the approach; for none but a primeval race dwell upon
that mountain. After we entered the forest our eyes were
opened and we saw the olive trees here and there, encircled
with vines from which hung clusters of grapes of azure color.
And the olive trees were disposed in perpetual coils, so that
we went round and round according as the trees came into
view. At length we saw a grove of lofty cedars and several
eagles on their branches:—
Seeing which the angel said:—“We are now not far from
the summit of the mountain.”
We continued on, and lo, beyond the grove a circular
plain where male and ewe lambs were feeding, which are
representative forms of the state of innocence and peace
of the mountaineers. Then we passed over this plain and
behold! tents and tents appeared, before us and on either
side, many thousands in number, as far as eye could
reach.
And the angel said, “Now we are in the camp. There
is the army of the Lord Jehovih! So they call themselves
and their habitations. These most ancient people dwelt
in tents when they lived in the world and they therefore
dwell in them now also. But let us bend our way to the
south, where the wiser of them are, that we may meet some
one with whom we may converse.”


No. 75] TRUE MARRIAGE LOVE. 95
As we went on I saw three boys and three girls sitting at
the door of a tent; but as we came near they were seen to
be men and women of medium stature.
And the angel said:—“All the inhabitants of this mountain
appear from a distance like little children because they are
in a state of innocence, and childhood is the appearance of
innocence.”
On seeing us the men ran up to us and asked:—“From
whence are you? And how did you get here? Your faces
are not like the faces of our mountain.”
In reply the angel told them how we passed through the
forest, and the reason of our coming. Hearing which one
of the three men invited and introduced us into his tent.
The man was clothed with a mantle of the color of hyacinth,
and a tunic of white wool; and his wife, with a flowing robe
of crimson, and under it a tunic of fine linen embroidered
upon the breast. As in thought I had a desire to learn
about the marriages of the most ancient people I looked
alternately at the husband and the wife, and observed as
it were a oneness of souls in their faces.
And I said:– “You two are one?”
The man replied:—“We are one. Her life is in me and
mine in her. We are two bodies, but one soul. The union
between us is as that of the two tents in the breast 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 wisdom is inwardly in her love. Hence
there is as you have said an appearance of oneness of souls
in our faces.”
I then asked:—“If such is the union, can you look at any
other woman than your own?”
He replied:—“I can; but as my wife is united to my soul
we two look together, and then nothing of desire can enter.
For when I look at the wives of others I look at them through


OWE. |\,:
d as she, my tº
, she as an intº
ld turns away tº:
and horror of tº:
ssible for Ishtº
inion as its ºf:
our heavens Wi.
ht, still less an ºf
anton love." Hit-
stity of their hº
ou hear now tº
the languagedº
ºr tent was asiº
; this?"
Hºt hit ſº
our tent as wº
arriage love. Fº
ince is lovebiº
nce is wisdºm *
in isofº
for a manā º
a she maſk".
ifts diº
ween US andouſ º
een clearly t º
º
he Lord ſº
ſon, 0ſ the hº
No. 76] TRUE MARRIAGE LOVE. 97
And I asked if it was permitted to go to it. He said it
was, and I went, and saw a tabernacle—fashioned without
and within exactly like the tabernacle that was built for the
children of Israel in the wilderness, the pattern of which
was shown to Moses on Mount Sinai (Ex. xxv. 4o, xxvi. 30).
And I asked:—“What is within the holy place from
whence the light proceeds?”
He replied:—“A tablet on which is the inscription, ‘The
Covenant between Jehovah and the Heavens.” He said
no more.
As now we were ready to depart I asked, “Did any of
you while you lived in the natural world live with more than
One wife?”
He answered, that he knew not one:—“For we could not
think of more. Those who had thought of more have told
us that instantly the states of heavenly blessedness of their
souls had left them, from inmosts to the extremities of their
bodies, down to the very toes, and with them at the same
time, the commendable qualities of manhood. When this
was perceived they were expelled from our country.”
Having said this the man ran to his tent and returned with
a pomegranate, in which there was abundance of seeds,
of gold; and he gave it to me and I brought it away, as a
token that we had been with those who lived in the Golden
Age. And then after a salutation of peace we departed and
returned home.
76. The Second Relation:-
Thenextday the same angelcame to meandsaid:—“Would
you like me to conduct and go with you to people who lived
in the Silver Age or period, that we may hear from them
about the marriages of their time?” And he added that
neither can they be approached except under the Lord's
auspices.
I was as before in the spirit, and was accompanied by my


98 MARRIAGE LOVE. [No. 16
guide. We came first to a hill on the border between the
east and the south. And while we were on its sloping height
he pointed out to me a very extended region of country,
and far away an eminence as if mountainous, between which
and the hill on which we stood was a valley, and beyond that
a plain and an acclivity gently rising from it.
We descended the hill to cross the valley and saw here
and there on either side wood and stone carved in images
of men, and of various beasts, birds, and fishes; and I
asked the angel:—“What are these? Are they idols?”
He replied:—“Certainly not. They are figures repre-
sentative of various moral virtues and spiritual truths.
With the peoples of this age there was a knowledge of cor-
respondences; and as every man, beast, bird and fish corre-
sponds to some quality, therefore each sculptured form
represents some aspect of a virtue or truth, and several
together the virtue or truth itself in general comprehensive
form. These in Egypt were called hieroglyphics.”
We passed through the valley, and as we entered upon the
plain, lo! we saw horses and chariots, horses variously
caparisoned and harnessed, and chariots of different forms;
some carved like eagles, others like whales, others like stags
with horns, others like unicorns; and finally some wagons
also, and stables around at the sides. But as we came near
both horses and chariots disappeared and we saw men,
twos and twos, walking conversing and reasoning together.
And the angel said:—“The figures of horses chariots and
stables, seen from a distance, were appearances of the
rational intelligence of the men of that age. For horses
by correspondence signify the understanding of truth; a
chariot, its doctrine; and stables, instructions. You know
that in this world all things appear according to corre-
spondences.”
But we passed these by and went up a long ascent, and
at last saw a city, which we entered. And in going through
the streets and public places we took note of its houses.
º:
:
>
r
º:
º,
-wi
º
§


Å
No. 76] TRUE MARRIAGE LOVE. 99
border tº:
Omissjº.
regiºn iſ:
jous, bºttº:
ey, andkº:
rom it.
alkyards:
e cardii:
and file a
rethyis'
are figsº
i spilulº
knowltº
irdaſiiºº
scuſtº
ruth, in: #:
al compº
ºphis"
entº
-hoſts Viſº.
f differſ ſt
othesitº
| grº
as we dº :
d we sº *
They were as many palaces, built of marble. In front of
them were steps of alabaster, and at the sides of the steps
columns of jasper. We also saw a temple of precious
stone, of the color of sapphire and lapis lazuli.
And the angel told me:– “Their houses are of stone
because stones signify natural truths, and the precious stones
spiritual truths; and all those that lived in the Silver Age
had intelligence from spiritual truths and thence from natural
truths. Silver has also a like signification.”
As we wandered through the city we saw consorts here
and there, pairs and pairs; and as they were husbands and
wives we hoped that we should be invited somewhere.
While this was in mind, as we were passing along we were
called back by two to their house; and we ascended and
entered. And the angel speaking for me explained to them
the reason of our coming to this heaven, that it was “for
information respecting marriages among the ancients from
whom you in this heaven came.”
He answered:—“We were from peoples in Asia; and the
eager intent of our age was the pursuit of truths, by which
we acquired intelligence. This was the effort of our soul
and mind. But the ardent effort of our bodily senses was
for representations of truths in forms; and the knowledge of
correspondences connected the sensuals of our bodies with
perceptions of our minds and gained us intelligence.”
Hearing this the angel requested that they would tell us
something about marriages among them.
Thehusband said:—“There is a correspondence between
spiritual marriage which is 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
with its truths and goods cannot exist at all except with those
who live in true marriage love with one wife. For the mar-
riage of good and truth is the church in man. Therefore
all who are here say that the husband is truth and the wife
is its good; and that good cannot love other truth than


IOO MARRIAGE LOVE. [No.76
its own, nor truth love in return other good than its own.
If other were loved internal marriage which constitutes the
church would vanish, and the marriage would become merely
external,—to which idolatry and not the church corresponds.
For this reason we call a marriage with one wife a sacrament
and if it should take place among us with more than one we
should call it sacrilege.”
When he had said this we were introduced into an ante
room where were many works of art upon the walls, and
small statues as if cast of silver; and I asked:—“What are
these?” He said:—“They are pictures and representative
forms of many of the qualities, attributes, and delights, which
come of marriage love. These represent the oneness of
souls; these the conjunction of minds; these the concord
of hearts; and those the delights springing from them.”
While we were examining them we saw as it were a rainbow
upon the wall, composed of three colors, crimson, blue, and
white; and we saw how the crimson passed over into the
blue and tinged the white with dark blue, and that this color
flowed back through the blue into the crimson and raised
it as it were to a splendor of flaming red. And the husband
said to me:—
“Do you understand these things?”
I answered:—“Instruct me.”
He replied:—“The crimson, from its correspondence,
signifies the marriage love of the wife; white, the intelligence
of the husband; the blue, the beginning of marriage love
in the husband's perception from the wife; and the dark blue
with which the white was tinged, marriage love then in the
husband. That this color flowed back through the blue
into the crimson and raised this as if to a splendor of flaming
red, signifies the marriage love of the husband flowing back
to the wife. Such things are represented on the walls when
from meditation on marriage love—its mutual, successive
and simultaneous union,--we look with intent eyes at the
rainbows pictured there.”
Y.
º
º
º
§





IO2 MARRIAGE LOVE. [No. 77
cended. And lo! its summit was not a mountain top but a
plain, with an extensive and spacious city upon it. And all
its houses were of the woods of resinous trees, and their
roofs were of planks.
I asked:—“Why are the houses here of wood?”
He replied, “Because wood signifies natural good, and
the men of the third age of the earth were in that good; and
as copper also signifies natural good the age in which they
lived was named by the ancients from copper. There are
also sacred buildings here constructed of olive wood; and
in the midst of them is a holy place where lies in an Ark
the Word given to the inhabitants of Asia before the Israel-
itish Word, the historical books of which are called ‘The
Wars of Jehovah,” and the prophetical books, ‘Enuncia-
tions,’ both mentioned by Moses in Numb. xxi. 14, 15, 27-
3o. This Word at the present day is lost in the countries of
Asia, and is preserved only in Great Tartary.”
The angel then conducted me to one of these buildings
and we examined the interior, and saw the holy place in the
midst of it, all in most brilliant white light. And the angel
said:—“This light is from that ancient Asiatic Word, for
all Divine truth shines in the heavens.”
Passing out of the building we heard that it was rumored
in the city that two strangers were there, and that they ought
to be examined, as to whence they came, and what is their
business here. And an attendant of the court came up to
us and ordered us before the judges.
To the question whence we came? and what was our
business here? we answered:—“We came through a grove
of palm trees, and also passed the abodes of the giants who
are the guardsmen of your heaven, and afterwards through
a country of villas, from all which you may conclude that
it is not of ourselves, but of the God of heaven that we are
come hither. And our business? For that, it is that we
may be informed respecting your marriages, whether they
are monogamic or polygamic?”





IO4 MARRIAGE LOVE. [No. 77
º
mind and ignorance of truth; the fires of the west are loves
of evil; and the fatuous lights of the south are falsifications of
truth. These are spiritual scortations.”
He then said:—“Follow me to our treasure house.”
And we followed, and he showed us writings of very ancient
peoples. They were on tablets of wood, and of stone; and
after that upon polished leaves of wood; and the second age
inscribed their writings on parchments. And he brought a
parchment on which canons of the first people had been
copied from the tables of stone—among which was the pre-
cept concerning marriages.
Having seen these and other memorable things of very
early antiquity the angel said:—“It is now time for us to
depart.”
Our host then went out into the garden and plucked
several little branchlets from a tree and tied them in a
bunch and gave them to us, saying—“These branchlets
are from a tree native and peculiar to our heaven, the sap
of which has an odor of balsam.”
We brought the bunch away with us, and descended
by a way nearly eastward which was not guarded. And
lo! the branchlets were turned to shining brass and the
very tips of them to gold,—as a token that we have been
with people of the third age, which is named from copper,
or brass.
78. The Fourth Relation:—
After two days the angel spoke to me again, saying:—
“Let us complete the period of the ages. There still re-
mains the last age, which is named from iron. The people
of that age dwell in the north, on the westward side, towards
the interior. These are all from ancient inhabitants of
Asia who had the Ancient Word, and whose worship was
from that, of a time, therefore, prior to the advent of our
Lord into the world. This is evident from the writings
º
t
º
º
ºº
!'s
s


Nº!
No. 78] TRUE MARRIAGE LOVE. IoS
estartlis
sidiºsi
loºse"
verſiºn
isºl
escº
it tº
le had ki
was the ſt
ings ſº
le for Us"
ind º
them tº
: brinº
von, tº
A:
rded
º and tº:
e hºſt #1
rom tº"
of the ancients wherein those times were so named. The
same ages are meant by the statue seen by Nebuchad-
nezzar, the head of which was of gold, the breast and
arms of silver, the belly and the thighs of brass, the legs of
iron and the feet of iron and also of clay (Dan. ii. 32, 33).
These things the angel told me on the way,+which
was shortened and speeded by changes of state induced
upon our minds according to the genius of the inhabitants
of the countries through which we passed; for spaces and
therefore distances in the spiritual world are appearances,
according to states of mind. When we lifted up our eyes,
behold, we were in a forest, consisting of beeches, chest-
nut trees, and oaks; and as we looked about there we saw
bears on the right hand, and leopards on the left.
As I was wondering at this the angel said:—“These are
not bears and leopards but men, who guard the inhabi-
tants of the north. They scent the spheres of life of them
that pass by, and rush upon those that are spiritual; for
the inhabitants are natural. They that only read the
Word and draw nothing of doctrine from it appear at a
distance like bears, and those who confirm falsities from
it appear as leopards.” But being seen they turned away,
and we passed on.
After the wood a thicket appeared; and beyond that
grassy plains divided in parcels surrounded by box. Then
the country descended gently into a valley wherein were
cities and cities. Some of these we passed; but into one
great city we entered. Its streets were irregular; the
houses likewise. They were built of brick with inter-
lacing timbers, and plastered. In the public places were
temples of hewn lime stone, a substructure of which was
below the ground and a superstructure above. Into one
of these we descended by three steps; and round about
against the walls we saw idols in various forms and a
crowd upon their knees adoring them. In the midst was
an assemblage out of which rose the head of the tutelary


96 MARRIAGE LOVE. [No. 75
my wife whom only I love. And as she, my own, has a
perception of all my inclinations, she as an intermediate
gives direction to my thoughts and turns away everything
discordant, and imparts a cold and horror of everything
unchaste. It is therefore as impossible for us here to look
from lust upon any wife of a companion as it is to look from
Tartarean shade at the light of our heavens. With us
therefore there is no idea of thought, still less any word of
language for the allurements of wanton love.” He could
not say “scortation,” for the chastity of their heaven is
oppugnant to it.
The angel guide said to me:– “You hear now the speech
of the angels of this heaven, that it is the language of wisdom;
for they speak from causes.”
Then looking about I saw that their tent was as if covered
with gold, and asked:—“Whence is this?”
He replied:—“It is from a flaming light that gleams and
glistens and touches the curtains of our tent as with gold
when we are in conversation about marriage love. For then
the heat of our sun which in its essence is love bares itself
and tinges the light which in its essence is wisdom with its
own golden color. And this is because in its origin marriage
love is the sport of wisdom and love; for a man is born that
he may be wisdom, and a woman, that she may be love of
the man's wisdom. Hence are the delights of that sport
in marriage love and from the love between us and our wives.
We here for thousands of years have seen clearly that these
delights, as to fulness, degree, and vigor, are superlative and
exalted according to the worship of the Lord Jehovih by
us, from whom inflows the heavenly union, or the heavenly
marriage, which is of love and wisdom.”
When these words were said I saw a great light upon a
hill in the midst among the tents, and asked:—“Whence is
that light?” -
He replied:—“It is from the holy place of the Tabernacle
of our worship.”
--,
:
º
-
&
&
*
º


No. 76] TRUE MARRLAGE LOVE. 97
And I asked if it was permitted to go to it. He said it
was, and I went, and saw a tabernacle—fashioned without
and within exactly like the tabernacle that was built for the
children of Israel in the wilderness, the pattern of which
was shown to Moses on Mount Sinai (Ex. xxv. 4o, xxvi. 30).
And I asked:—“What is within the holy place from
whence the light proceeds?”
He replied:—“A tablet on which is the inscription, ‘The
Covenant between Jehovah and the Heavens.” He said
no more.
As now we were ready to depart I asked, “Did any of
you while you lived in the natural world live with more than
one wife?”
He answered, that he knew not one:—“For we could not
think of more. Those who had thought of more have told
us that instantly the states of heavenly blessedness of their
souls had left them, from inmosts to the extremities of their
bodies, down to the very toes, and with them at the same
time, the commendable qualities of manhood. When this
was perceived they were expelled from our country.”
Having said this the man ran to his tent and returned with
a pomegranate, in which there was abundance of seeds,
of gold; and he gave it to me and I brought it away, as a
token that we had been with those who lived in the Golden
Age. And then after a salutation of peace we departed and
returned home.
76. The Second Relation:—
The next day the same angelcame to meand said:—“Would
you like me to conduct and go with you to people who lived
in the Silver Age or period, that we may hear from them
about the marriages of their time?” And he added that
neither can they be approached except under the Lord's
auspices.
I was as before in the spirit, and was accompanied by my


98 MARRIAGE LOVE. [No. 76
guide. We came first to a hill on the border between the
east and the south. And while we were on its sloping height
he pointed out to me a very extended region of country,
and far away an eminence as if mountainous, between which
and the hill on which we stood was a valley, and beyond that
a plain and an acclivity gently rising from it.
We descended the hill to cross the valley and saw here
and there on either side wood and stone carved in images
of men, and of various beasts, birds, and fishes; and I
asked the angel:—“What are these? Are they idols?”
He replied:—“Certainly not. They are figures repre-
sentative of various moral virtues and spiritual truths.
With the peoples of this age there was a knowledge of cor-
respondences; and as every man, beast, bird and fish corre-
sponds to some quality, therefore each sculptured form
represents some aspect of a virtue or truth, and several
together the virtue or truth itself in general comprehensive
form. These in Egypt were called hieroglyphics.”
We passed through the valley, and as we entered upon the
plain, lo! we saw horses and chariots, horses variously
caparisoned and harnessed, and chariots of different forms;
some carved like eagles, others like whales, others like stags
with horns, others like unicorns; and finally some wagons
also, and stables around at the sides. But as we came near
both horses and chariots disappeared and we saw men,
twos and twos, walking conversing and reasoning together.
And the angel said:—“The figures of horses chariots and
stables, seen from a distance, were appearances of the
rational intelligence of the men of that age. For horses
by correspondence signify the understanding of truth; a
chariot, its doctrine; and stables, instructions. You know
that in this world all things appear according to corre-
spondences.”
But we passed these by and went up a long ascent, and
at last saw a city, which we entered. And in going through
the streets and public places we took note of its houses.


§
No. 76] TRUE MARRIAGE LOVE. 99
jorder tº:
missjº:
Itgo dº
US, bºttº:
º, andlºr
m it.
ley and sº
(antiii.
ld fists, ſº
theſis"
re figure ºf
spiritu º
nowledgedº
dandiº
stupidiº
ſh, and tº
compº
hits"
º ſº
orses inº
differentiº
thers jit:
some wº
we caſt ºf:
we saw ſº
migº
schāſids”
ſancés
. For its
, of truth"
Yºlº
ing to (Oſt
r ascent *
ing tº
f is hº
They were as many palaces, built of marble. In front of
them were steps of alabaster, and at the sides of the steps
columns of jasper. We also saw a temple of precious
stone, of the color of sapphire and lapis lazuli.
And the angel told me:-"Their houses are of stone
because stones signify natural truths, and the precious stones
spiritual truths; and all those that lived in the Silver Age
had intelligence from spiritual truths and thence from natural
truths. Silver has also a like signification.”
As we wandered through the city we saw consorts here
and there, pairs and pairs; and as they were husbands and
wives we hoped that we should be invited somewhere.
While this was in mind, as we were passing along we were
called back by two to their house; and we ascended and
entered. And the angel speaking for me explained to them
the reason of our coming to this heaven, that it was “for
information respecting marriages among the ancients from
whom you in this heaven came.”
He answered:—“We were from peoples in Asia; and the
eager intent of our age was the pursuit of truths, by which
we acquired intelligence. This was the effort of our soul
and mind. But the ardent effort of our bodily senses was
for representations of truths in forms; and the knowledge of
correspondences connected the sensuals of our bodies with
perceptions of our minds and gained us intelligence.”
Hearing this the angel requested that they would tell us
something about marriages among them.
The husband said:—“There is a correspondence between
spiritual marriage which is 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
with its truths and goods cannot exist at all except with those
who live in true marriage love with one wife. For the mar-
riage of good and truth is the church in man. Therefore
all who are here say that the husband is truth and the wife
is its good; and that good cannot love other truth than


IOO MARRIAGE LOVE. [No. 76
§:
its own, nor truth love in return other good than its own.
If other were loved internal marriage which constitutes the
church would vanish, and the marriage would become merely
external,—to which idolatry and not the church corresponds.
For this reason we call a marriage with one wife a sacrament
and if it should take place among us with more than one we
should call it sacrilege.”
When he had said this we were introduced into an ante
room where were many works of art upon the walls, and
small statues as if cast of silver; and I asked:—“What are
these?” He said:—“They are pictures and representative
forms of many of the qualities, attributes, and delights, which
come of marriage love. These represent the oneness of
souls; these the conjunction of minds; these the concord
of hearts; and those the delights springing from them.”
While we were examining them we saw as it were a rainbow
upon the wall, composed of three colors, crimson, blue, and
white; and we saw how the crimson passed over into the
blue and tinged the white with dark blue, and that this color
flowed back through the blue into the crimson and raised
it as it were to a splendor of flaming red. And the husband
said to me:–
“Do you understand these things?”
I answered:—“Instruct me.”
He replied:—“The crimson, from its correspondence,
signifies the marriage love of the wife; white, the intelligence
of the husband; the blue, the beginning of marriage love
in the husband's perception from the wife; and the dark blue
with which the white was tinged, marriage love then in the
husband. That this color flowed back through the blue
into the crimson and raised this as if to a splendor of flaming
red, signifies the marriage love of the husband flowing back
to the wife. Such things are represented on the walls when
from meditation on marriage love—its mutual, successive
and simultaneous union,--we look with intent eyes at the
rainbows pictured there.”
- ºr
"----
--


º
No. 77] TRUE MARRIAGE LOVE. IOI
00d thanist
ch CONite.
ldbºlti.
urch (CTS).
wife as:
moſt irº
ced intº ºr
n the Wilsº
ed—"Whº
ldſpitº
jdeligikº
the OItſ:
wereaſiº
nson, tº
| over it!”
jthathkº
son and ſº
ld the HN-
respº
he inteliº
marriage º:
the dark tº:
e them in r
gh the *
rºſiº
To this I said:—“These things are more than mys-
terious at the present day; for they are appearances repre-
sentative of the secrets of the marriage love of one man
with one wife.”
He replied:—“They are so. But to us here they are not
secrets, and therefore are not mysterious.”
When he had said this a chariot appeared a long way off
drawn by two small white horses; seeing which the angel
said:—
“That chariot is a signal to us that we should depart.”
Then, as we descended the steps, our host gave us a cluster
of white grapes with leaves from the vine attached; and, lo!
the leaves became silver. And we brought them away, as
a token that we had conversed with people of the Silver Age.
77. The Third Relation:-
The day after, the angel guide and companion came
and said:—“Make ready, and let us go to the heavenly in-
habitants in the west, who are from the men that lived in
the third, or Copper Age. Their dwelling places are from
the south through the west towards the north, but not into
the north.”
I made ready and accompanied him, and we entered their
heaven at the southern side. There was a magnificent grove
of palms and laurel trees. We passed through this grove
and then just upon the western border we saw giants, of
twice the stature of ordinary men; and they asked:—“Who
let you in through the grove?”
The angel said:—“The God of heaven.”
They responded:—“We are guards to the ancient western
heaven, but pass on.”
We went on and from an eminence saw a mountain rising
totheclouds; and between us on this height and the mountain
were villas and villas, with interjacent gardens, groves, and
fields. We passed by the villas to the mountain and as-


IO2 MARRIAGE LOVE. [No. 77
cended. And lo! its summit was not a mountain top but a
plain, with an extensive and spacious city upon it. And all
its houses were of the woods of resinous trees, and their
roofs were of planks.
I asked:—“Why are the houses here of wood?”
He replied, “Because wood signifies natural good, and
the men of the third age of the earth were in that good; and
as copper also signifies natural good the age in which they
lived was named by the ancients from copper. There are
also sacred buildings here constructed of olive wood; and
in the midst of them is a holy place where lies in an Ark
the Word given to the inhabitants of Asia before the Israel-
itish Word, the historical books of which are called ‘The
Wars of Jehovah,” and the prophetical books, ‘Enuncia-
tions,’ both mentioned by Moses in Numb. xxi. 14, 15, 27-
30. This Word at the present day is lost in the countries of
Asia, and is preserved only in Great Tartary.”
The angel then conducted me to one of these buildings
and we examined the interior, and saw the holy place in the
midst of it, all in most brilliant white light. And the angel
said:—“This light is from that ancient Asiatic Word, for
all Divine truth shines in the heavens.”
Passing out of the building we heard that it was rumored
in the city that two strangers were there, and that they ought
to be examined, as to whence they came, and what is their
business here. And an attendant of the court came up to
us and ordered us before the judges.
To the question whence we came? and what was our
business here? we answered:—“We came through a grove
of palm trees, and also passed the abodes of the giants who
are the guardsmen of your heaven, and afterwards through
a country of villas, from all which you may conclude that
it is not of ourselves, but of the God of heaven that we are
come hither. And our business? For that, it is that we
may be informed respecting your marriages, whether they
are monogamic or polygamic?”
t-
º
ºt
º:
º
º:
§:


No. 77) TRUE MARRIAGE LOVE. IO3
They responded:—“What are polygamic marriages?
Are they not lascivious?”
And then the assembled judges commissioned an intelli-
gent man to inform us in relation to this matter in his own
house. And at his house he associated his wife with him-
self and spoke to us in these words:—
“From the primeval or most ancient people—who were
in true marriage love, and hence were before all others in
the virtue and potency of that love in the world, and are
now in a most blessed state in their heaven, which is in the
east—we have, preserved among us precepts respecting
marriages. We are their descendants, and they as fathers
gave to us as sons canons of life, among which was this
respecting marriages:– Sons, if you would love God and
the neighbor, and if you would be wise, and be happy to
clernity, we counsel you to live in single marriage. If you
depart from this precept every heavenly joy will flee from you,
and with it internal wisdom, and you will be destroyed.’
To this precept of our fathers we as sons have been obedient.
And we perceive the truth of it, which is, that in so far as
any man loves one only consort he becomes heavenly and
internal; and that in so far as any man does not love one
only consort he becomes natural and external—and does not
love at all, except himself and the imaginations of his own
mind, and is foolish and insane. It is on these considera-
tions that we in this heaven are all in single marriage. And
because we are so the boundaries of our heaven are all
guarded against polygamists, adulterers, and whoremongers.
If polygamists enter they are cast out—into the darkness
of the north; if adulterers, they are cast out, into the fires
of the west; and if whoremongers, they are cast out into the
fatuous 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 fatuous lights of the
South.
He answered:—“The darkness of the north is dullness of


IO4 MARRIAGE LOVE. [No. 77
mind and ignorance of truth; the fires of the west are loves
of evil; and the fatuous lights of the south are falsifications of
truth. These are spiritual scortations.”
He then said:—“Follow me to our treasure house.”
And we followed, and he showed us writings of very ancient
peoples. They were on tablets of wood, and of stone; and
after that upon polished leaves of wood; and the second age
inscribed their writings on parchments. And he brought a
parchment on which canons of the first people had been
copied from the tables of stone—among which was the pre-
cept concerning marriages.
Having seen these and other memorable things of very
early antiquity the angel said:—“It is now time for us to
depart.”
Our host then went out into the garden and plucked
several little branchlets from a tree and tied them in a
bunch and gave them to us, saying—“These branchlets
are from a tree native and peculiar to our heaven, the sap
of which has an odor of balsam.”
We brought the bunch away with us, and descended
by a way nearly eastward which was not guarded. And
lo! the branchlets were turned to shining brass and the
very tips of them to gold,—as a token that we have been
with people of the third age, which is named from copper,
or brass.
78. The Fourth Relation:—
After two days the angel spoke to me again, saying:—
“Let us complete the period of the ages. There still re-
mains the last age, which is named from iron. The people
of that age dwell in the north, on the westward side, towards
the interior. These are all from ancient inhabitants of
Asia who had the Ancient Word, and whose worship was
from that, of a time, therefore, prior to the advent of our
Lord into the world. This is evident from the writings
h


No. 78] TRUE MARRIAGE LOVE. IoS
rehoRº"
softwººd
doſsº
the sºlº
d he hº
opt hike
ch was tº
things dº
time itſ sº
and º
ed them tº
CŞe brandº
cavéſ, the s?
*
uarded A:
ris an tº:
We have beſ
from tº"
in, sº
here ork
The ſº
side, º
habitanº
worship
jvent 0.
he writ”
of the ancients wherein those times were so named. The
same ages are meant by the statue seen by Nebuchad-
nezzar, the head of which was of gold, the breast and
arms of silver, the belly and the thighs of brass, the legs of
iron and the feet of iron and also of clay (Dan. ii. 32, 33).
These things the angel told me on the way,+which
was shortened and speeded by changes of state induced
upon our minds according to the genius of the inhabitants
of the countries through which we passed; for spaces and
therefore distances in the spiritual world are appearances,
according to states of mind. When we lifted up our eyes,
behold, we were in a forest, consisting of beeches, chest-
nut trees, and oaks; and as we looked about there we saw
bears on the right hand, and leopards on the left.
As I was wondering at this the angel said:—“These are
not bears and leopards but men, who guard the inhabi-
tants of the north. They scent the spheres of life of them
that pass by, and rush upon those that are spiritual; for
the inhabitants are natural. They that only read the
Word and draw nothing of doctrine from it appear at a
distance like bears, and those who confirm falsities from
it appear as leopards.” But being seen they turned away,
and we passed on.
After the wood a thicket appeared; and beyond that
grassy plains divided in parcels surrounded by box. Then
the country descended gently into a valley wherein were
cities and cities. Some of these we passed; but into one
great city we entered. Its streets were irregular; the
houses likewise. They were built of brick with inter-
lacing timbers, and plastered. In the public places were
temples of hewn lime stone, a substructure of which was
below the ground and a superstructure above. Into one
of these we descended by three steps; and round about
against the walls we saw idols in various forms and a
crowd upon their knees adoring them. In the midst was
an assemblage out of which rose the head of the tutelary


IO6 MARRIAGE LOVE. [No.78
god of the city. As we were going out the angel told me
that among the ancients who lived in the silver age spoken
of above idols were representative images of spiritual
truths and moral virtues; and that during the time when
the knowledge of correspondences was lapsing out of mem-
ory, and becoming extinct, these images became first ob-
jects of veneration, and afterwards were adored as gods.
Hence idolatry arose.
When we were outside the temple we observed the people,
and their dress. They had a face as of steel, of a bluish
gray color; and were dressed like comedians, with skirts
about the loins hanging from a tunic fitting tightly to the
chest, and on their heads were caps crimped into the form
of boats.
But the angel said:—“Enough of this. Let us be informed
respecting the marriages of the peoples of this age.”
And we entered the house of one of the magnates, on
whose head was a cap of turret shape. He received us
benignantly, and said, “Walk in, and let us converse to-
gether.”
We passed into the vestibule, and sat there. And I
asked him about the marriages of that city and country,
He said:—“We do not live with one wife, but some with
two, and three, and some with more; for the reason that
we delight in variety, and in obedience and honor as a
mark of dignity. These we receive from our wives when
there are several. With only one there would not be the
pleasure from variety, but tedium from sameness; nor the
pleasantness that comes from obedience, but annoyance
from equality; nor would there be the enjoyment of rul-
ing and thence of honor, but disquiet, from contention about
superiority. And what is woman? Was she not born
subject to the will of man? And to serve, and not to rule?
Therefore every husband here is as a royal majesty in his
own house. And as this is of our love it is also the
blessedness of our life.”


Nº.
No. 78] TRUE MARRIAGE LOVE. Io?
nºtic
raft ºr
ºf ºn-
It iſ ºr
out iſ:
mt isº
red as ſº
dth: º
of a tº
with 3:
gº
to tº
tº ſº.
1ſt,
gºlsº
receit *
ontº'
* *
ld Quº
Some wº
eaSO1 ſº
010ſ 35
its wº
not be tº:
s; nºt
annº
nt ºf
tion 4
“But,” I asked, “where then is marriage love, which
of two souls makes one, and conjoins minds, and blesses
man? That love cannot be divided; if divided it becomes
a burning heat which is assuaged and passes away.”
He replied to this:—“I do not understand what you say.
What blesses man but the emulation of wives for the honor
of precedence with their husband?”
Saying this the man went into the women's apartment,
opening two doors; but there came out from it a lustful
effluvium which stank like filth. It was from polygamic
love, which is connubial and at the same time lascivious.
I therefore got up and shut the doors.
Afterwards I said:—“How can you on this earth subsist
when you have no true marriage love, and when you also
worship idols?”
He responded:—“As to connubial love, we are so ardently
jealous for our wives that we permit no one to enter our
houses farther than the vestibule; and as we have jealousy
we have also love. As to idols, we do not worship them;
but we cannot think of the God of the universe except by
means of images presented before our eyes. For we can-
not raise our thoughts above the sensuals of the body,
and can have no thought of God higher than its power
of vision.”
Then again I asked:—“Are not your idols of different
forms? How can these present the visible impression of
one God?”
To this he answered:—“That is a mystery to us. Some-
thing of the worship of God is latent in each form.”
I said:—“You are merely sensual corporeal men. You
have not a love of God nor a marriage love that takes any-
thing from the spiritual,—and these loves make man, and
from sensual make him heavenly.”
As I was saying this there appeared as it were
º through the portal; and I asked:—“What is
- ?”


98 MARRIAGE LOVE. [No. 76
guide. We came first to a hill on the border between the
east and the south. And while we were on its sloping height
he pointed out to me a very extended region of country,
and far away an eminence as if mountainous, between which
and the hill on which we stood was a valley, and beyond that
a plain and an acclivity gently rising from it.
We descended the hill to cross the valley and saw here
and there on either side wood and stone carved in images
of men, and of various beasts, birds, and fishes; and I
asked the angel:—“What are these? Are they idols?”
He replied:—“Certainly not. They are figures repre-
sentative of various moral virtues and spiritual truths.
With the peoples of this age there was a knowledge of cor-
respondences; and as every man, beast, bird and fish corre-
sponds to some quality, therefore each sculptured form
represents some aspect of a virtue or truth, and several
together the virtue or truth itself in general comprehensive
form. These in Egypt were called hieroglyphics.”
We passed through the valley, and as we entered upon the
plain, lo! we saw horses and chariots, horses variously
caparisoned and harnessed, and chariots of different forms;
some carved like eagles, others like whales, others like stags
with horns, others like unicorns; and finally some wagons
also, and stables around at the sides. But as we came near
both horses and chariots disappeared and we saw men,
twos and twos, walking conversing and reasoning together.
And the angel said:—“The figures of horses chariots and
stables, seen from a distance, were appearances of the
rational intelligence of the men of that age. For horses
by correspondence signify the understanding of truth; a
chariot, its doctrine; and stables, instructions. You know
that in this world all things appear according to corre-
spondences.”
But we passed these by and went up a long ascent, and
at last saw a city, which we entered. And in going through
the streets and public places we took note of its houses.


No. 76] TRUE MARRIAGE LOVE. 99
They were as many palaces, built of marble. In front of
them were steps of alabaster, and at the sides of the steps
columns of jasper. We also saw a temple of precious
stone, of the color of sapphire and lapis lazuli.
And the angel told me:–“Their houses are of stone
because stones signify natural truths, and the precious stones
spiritual truths; and all those that lived in the Silver Age
had intelligence from spiritual truths and thence from natural
truths. Silver has also a like signification.”
As we wandered through the city we saw consorts here
and there, pairs and pairs; and as they were husbands and
wives we hoped that we should be invited somewhere.
While this was in mind, as we were passing along we were
called back by two to their house; and we ascended and
entered. And the angel speaking for me explained to them
the reason of our coming to this heaven, that it was “for
information respecting marriages among the ancients from
whom you in this heaven came.”
He answered:—“We were from peoples in Asia; and the
eager intent of our age was the pursuit of truths, by which
we acquired intelligence. This was the effort of our soul
and mind. But the ardent effort of our bodily senses was
for representations of truths in forms; and the knowledge of
correspondences connected the sensuals of our bodies with
perceptions of our minds and gained us intelligence.”
Hearing this the angel requested that they would tell us
something about marriages among them.
The husband said:—“There is a correspondence between
spiritual marriage which is 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
with its truths and goods cannot exist at all except with those
who live in true marriage love with one wife. For the mar-
riage of good and truth is the church in man. Therefore
all who are here say that the husband is truth and the wife
is its good; and that good cannot love other truth than


IOO MARRIAGE LOVE. [No. 76
its own, nor truth love in return other good than its own.
If other were loved internal marriage which constitutes the
church would vanish, and the marriage would become merely
external,—to which idolatry and not the church corresponds.
For this reason we call a marriage with one wife a sacrament
and if it should take place among us with more than one we
should call it sacrilege.”
When he had said this we were introduced into an ante
room where were many works of art upon the walls, and
small statues as if cast of silver; and I asked:—“What are
these?” He said:—“They are pictures and representative
forms of many of the qualities, attributes, and delights, which
come of marriage love. These represent the oneness of
Souls; these the conjunction of minds; these the concord
of hearts; and those the delights springing from them.”
While we were examining them we saw as it were a rainbow
upon the wall, composed of three colors, crimson, blue, and
white; and we saw how the crimson passed over into the
blue and tinged the white with dark blue, and that this color
flowed back through the blue into the crimson and raised
it as it were to a splendor of flaming red. And the husband
said to me:–
“Do you understand these things?”
I answered:—“Instruct me.”
He replied:—“The crimson, from its correspondence,
signifies the marriage love of the wife; white, the intelligence
of the husband; the blue, the beginning of marriage love
in the husband's perception from the wife; and the dark blue
with which the white was tinged, marriage love then in the
husband. That this color flowed back through the blue
into the crimson and raised this as if to a splendor of flaming
red, signifies the marriage love of the husband flowing back
to the wife. Such things are represented on the walls when
from meditation on marriage love—its mutual, successive
and simultaneous union,--we look with intent eyes at the
rainbows pictured there.”


No. 77] TRUE MARRIAGE LOVE. IOI
To this I said:—“These things are more than mys-
terious at the present day; for they are appearances repre-
sentative of the secrets of the marriage love of one man
with one wife.”
He replied:—“They are so. But to us here they are not
secrets, and therefore are not mysterious.”
When he had said this a chariot appeared a long way off
drawn by two small white horses; seeing which the angel
said:—
“That chariot is a signal to us that we should depart.”
Then, as we descended the steps, our host gave us a cluster
of white grapes with leaves from the vine attached; and, lo!
the leaves became silver. And we brought them away, as
a token that we had conversed with people of the Silver Age.
77. The Third Relation:-
The day after, the angel guide and companion came
and said:—“Make ready, and let us go to the heavenly in-
habitants in the west, who are from the men that lived in
the third, or Copper Age. Their dwelling places are from
the south through the west towards the north, but not into
the north.”
I made ready and accompanied him, and we entered their
heaven at the southern side. There was a magnificent grove
of palms and laurel trees. We passed through this grove
and then just upon the western border we saw giants, of
twice the stature of ordinary men; and they asked:—“Who
let you in through the grove?”
The angel said:—“The God of heaven.”
They responded:—“We are guards to the ancient western
heaven, but pass on.”
We went on and from an eminence saw a mountain rising
to the clouds; and between us on this height and the mountain
were villas and villas, with interjacent gardens, groves, and
fields. We passed by the villas to the mountain and as-


IO2 MARRIAGE LOVE. [No. 77
cended. And lo! its summit was not a mountain top but a
plain, with an extensive and spacious city upon it. And all
its houses were of the woods of resinous trees, and their
roofs were of planks.
I asked:—“Why are the houses here of wood?”
He replied, “Because wood signifies natural good, and
the men of the third age of the earth were in that good; and
as copper also signifies natural good the age in which they
lived was named by the ancients from copper. There are
also sacred buildings here constructed of olive wood; and
in the midst of them is a holy place where lies in an Ark
the Word given to the inhabitants of Asia before the Israel-
itish Word, the historical books of which are called ‘The
Wars of Jehovah,” and the prophetical books, ‘Enuncia-
tions,’ both mentioned by Moses in Numb. xxi. 14, 15, 27–
30. This Word at the present day is lost in the countries of
Asia, and is preserved only in Great Tartary.”
The angel then conducted me to one of these buildings
and we examined the interior, and saw the holy place in the
midst of it, all in most brilliant white light. And the angel
said:—“This light is from that ancient Asiatic Word, for
all Divine truth shines in the heavens.”
Passing out of the building we heard that it was rumored
in the city that two strangers were there, and that they ought
to be examined, as to whence they came, and what is their
business here. And an attendant of the court came up to
us and ordered us before the judges.
To the question whence we came? and what was our
business here? we answered:—“We came through a grove
of palm trees, and also passed the abodes of the giants who
are the guardsmen of your heaven, and afterwards through
a country of villas, -from all which you may conclude that
it is not of ourselves, but of the God of heaven that we are
come hither. And our business? For that, it is that we
may be informed respecting your marriages, whether they
are monogamic or polygamic?”


No. 77] TRUE MARRIAGE LOVE. IO3
They responded:—“What are polygamic marriages?
Are they not lascivious?”
And then the assembled judges commissioned an intelli-
gent man to inform us in relation to this matter in his own
house. And at his house he associated his wife with him-
self and spoke to us in these words:—
“From the primeval or most ancient people—who were
in true marriage love, and hence were before all others in
the virtue and potency of that love in the world, and are
now in a most blessed state in their heaven, which is in the
east—we have, preserved among us precepts respecting
marriages. We are their descendants, and they as fathers
gave to us as sons canons of life, among which was this
respecting marriages:—'Sons, if you would love God and
the neighbor, and if you would be wise, and be happy to
eternity, we counsel you to live in single marriage. If you
depart from this precept every heavenly joy will flee from you,
and with it internal wisdom, and you will be destroyed.’
To this precept of our fathers we as sons have been obedient.
And we perceive the truth of it, which is, that in so far as
any man loves one only consort he becomes heavenly and
internal; and that in so far as any man does not love one
only consort he becomes natural and external—and does not
love at all, except himself and the imaginations of his own
mind, and is foolish and insane. It is on these considera-
tions that we in this heaven are all in single marriage. And
because we are so the boundaries of our heaven are all
guarded against polygamists, adulterers, and whoremongers.
If polygamists enter they are cast out—into the darkness
of the north; if adulterers, they are cast out, into the fires
of the west; and if whoremongers, they are cast out into the
fatuous 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 fatuous lights of the
south.
He answered:—“The darkness of the north is dullness of


IO4 MARRIAGE LOVE, [No. 77
mind and ignorance of truth; the fires of the west are loves
of evil; and the fatuous lights of the south are falsifications of
truth. These are spiritual scortations.”
He then said:—“Follow me to our treasure house.”
And we followed, and he showed us writings of very ancient
peoples. They were on tablets of wood, and of stone; and
after that upon polished leaves of wood; and the second age
inscribed their writings on parchments. And he brought a
parchment on which canons of the first people had been
copied from the tables of stone—among which was the pre-
cept concerning marriages.
Having seen these and other memorable things of very
early antiquity the angel said:—“It is now time for us to
depart.”
Our host then went out into the garden and plucked
several little branchlets from a tree and tied them in a
bunch and gave them to us, saying—“These branchlets
are from a tree native and peculiar to our heaven, the sap
of which has an odor of balsam.”
We brought the bunch away with us, and descended
by a way nearly eastward which was not guarded. And
lo! the branchlets were turned to shining brass and the
very tips of them to gold,—as a token that we have been
with people of the third age, which is named from copper,
or brass.
78. The Fourth Relation:—
After two days the angel spoke to me again, saying:—
“Let us complete the period of the ages. There still re-
mains the last age, which is named from iron. The people
of that age dwell in the north, on the westward side, towards
the interior. These are all from ancient inhabitants of
Asia who had the Ancient Word, and whose worship was
from that, of a time, therefore, prior to the advent of our
Lord into the world. This is evident from the writings


No. 78] TRUE MARRIAGE LOVE. IoS
of the ancients wherein those times were so named. The
same ages are meant by the statue seen by Nebuchad-
nezzar, the head of which was of gold, the breast and
arms of silver, the belly and the thighs of brass, the legs of
iron and the feet of iron and also of clay (Dan. ii. 32, 33).
These things the angel told me on the way,+which
was shortened and speeded by changes of state induced
upon our minds according to the genius of the inhabitants
of the countries through which we passed; for spaces and
therefore distances in the spiritual world are appearances,
according to states of mind. When we lifted up our eyes,
behold, we were in a forest, consisting of beeches, chest-
nut trees, and oaks; and as we looked about there we saw
bears on the right hand, and leopards on the left.
As I was wondering at this the angel said:—“These are
not bears and leopards but men, who guard the inhabi-
tants of the north. They scent the spheres of life of them
that pass by, and rush upon those that are spiritual; for
the inhabitants are natural. They that only read the
Word and draw nothing of doctrine from it appear at a
distance like bears, and those who confirm falsities from
it appear as leopards.” But being seen they turned away,
and we passed on.
After the wood a thicket appeared; and beyond that
grassy plains divided in parcels surrounded by box. Then
the country descended gently into a valley wherein were
cities and cities. Some of these we passed; but into one
great city we entered. Its streets were irregular; the
houses likewise. They were built of brick with inter-
lacing timbers, and plastered. In the public places were
temples of hewn lime stone, a substructure of which was
below the ground and a superstructure above. Into one
of these we descended by three steps; and round about
against the walls we saw idols in various forms and a
crowd upon their knees adoring them. In the midst was
an assemblage out of which rose the head of the tutelary


Ioë MARRIAGE LOVE. [No. 78
god of the city. As we were going out the angel told me
that among the ancients who lived in the silver age spoken
of above idols were representative images of spiritual
truths and moral virtues; and that during the time when
the knowledge of correspondences was lapsing out of mem-
ory, and becoming extinct, these images became first ob-
jects of veneration, and afterwards were adored as gods.
Hence idolatry arose.
When we were outside the temple we observed the people,
and their dress. They had a face as of steel, of a bluish
gray color; and were dressed like comedians, with skirts
about the loins hanging from a tunic fitting tightly to the
chest, and on their heads were caps crimped into the form
of boats.
But the angel said:—“Enough of this. Let us be informed
respecting the marriages of the peoples of this age.”
And we entered the house of one of the magnates, on
whose head was a cap of turret shape. He received us
benignantly, and said, “Walk in, and let us converse to-
gether.”
We passed into the vestibule, and sat there. And I
asked him about the marriages of that city and country,
He said:—“We do not live with one wife, but some with
two, and three, and some with more; for the reason that
we delight in variety, and in obedience and honor as a
mark of dignity. These we receive from our wives when
there are several. With only one there would not be the
pleasure from variety, but tedium from sameness; nor the
pleasantness that comes from obedience, but annoyance
from equality; nor would there be the enjoyment of rul-
ing and thence of honor, but disquiet, from contention about
superiority. And what is woman? Was she not born
subject to the will of man? And to serve, and not to rule?
Therefore every husband here is as a royal majesty in his
own house. And as this is of our love it is also the
blessedness of our life.”


No. 78] TRUE MARRIAGE LOVE. Io?
“But,” I asked, “where then is marriage love, which
of two souls makes one, and conjoins minds, and blesses
man? That love cannot be divided; if divided it becomes
a burning heat which is assuaged and passes away.”
He replied to this:—“I do not understand what you say.
What blesses man but the emulation of wives for the honor
of precedence with their husband?”
Saying this the man went into the women's apartment,
opening two doors; but there came out from it a lustful
effluvium which stank like filth. It was from polygamic
love, which is connubial and at the same time lascivious.
I therefore got up and shut the doors.
Afterwards I said:—“How can you on this earth subsist
when you have no true marriage love, and when you also
worship idols?”
He responded:—“As to connubial love, we are so ardently
jealous for our wives that we permit no one to enter our
houses farther than the vestibule; and as we have jealousy
we have also love. As to idols, we do not worship them;
but we cannot think of the God of the universe except by
means of images presented before our eyes. For we can-
not raise our thoughts above the sensuals of the body,
and can have no thought of God higher than its power
of vision.”
Then again I asked:—“Are not your idols of different
forms? How can these present the visible impression of
one God?”
To this he answered:—“That is a mystery to us. Some-
thing of the worship of God is latent in each form.”
I said:—“You are merely sensual corporeal men. You
have not a love of God nor a marriage love that takes any-
thing from the spiritual,—and these loves make man, and
from sensual make him heavenly.”
As I was saying this there appeared as it were
lightning through the portal; and I asked:—“What is
this?”


Io& MARRIAGE LOVE. [No. 78
He said:—“Such lightning is a sign to us that there will
come an Ancient one from the East who will teach us
about God, that He is one, the only Omnipotent, who is
the First and the Last. And he admonishes us not to
worship idols, but to look to them only as images repre-
sentative of the powers going forth from the one God,
which together form the worship of Him. This Ancient
one is our Angel, whom we revere, and to whom we hearken.
He comes to us and raises us up when we fall into obscure
worship of God from phantasies respecting the images.”
Having heard these things we left the house and the
city. And on our way we drew conclusions from what
we had seen in the heavens, respecting the circuit and the
progression of marriage love. Of the circuit, that it passed
from the east into the south, thence into the west, and
from thence into the north. Of its progression, that it
decreased according to its circular course; that is to say,
that in the east it was celestial, in the south it was spirit-
ual, in the west natural, and in the north sensual; and
also that it declined in like degree with the love and the
worship of God. From which comes the conclusion that
in the first age the love was as gold, in the second as silver,
in the third as brass, in the fourth as iron, and that finally
it ceased.
Then my angel guide and companion said:—“And yet
I am fed with the hope that this love will be revived again
by the God of heaven, who is the Lord; for it can be re-
vived.”
79. The Fifth Relation:-
The angel who had been my guide and companion to
the Ancient peoples that lived in the four ages, the golden,
silver, copper and iron, came to me again and said:—“Do
you wish to see the age that followed those ancient periods,
—what it was and still is? Follow me then, and you shall


No. 79] True MARRIAGE LOVE. Io9
see. They are those of whom Daniel prophesied:—A
kingdom shall arise after those four wherein iron shall be
mixed with miry clay; they shall mingle themselves by the
seed of man, but they shall not cleave the one to the other,
even as iron is not commingled with clay (Dan. ii. 41–43).”
And he added:—“The seed of man’ by which the iron shall
be mixed with clay and yet they shall not cohere, means
the truth of the Word falsified.”
These things said I followed him and on the way he
told me that:—“These people dwell on the border between
the south and the west, but at a great distance beyond
those that lived in the four ages, and also at a profounder
depth.” -
We proceeded by the south to a region bordering upon
the west, and passed through a dreadful forest. For
there were stagnant pools out of which crocodiles raised
their heads and opened upon us their gaping jaws, set with
teeth; and between the pools were terrible dogs, some
three headed like cerberus, some two headed,—and all
glared at us as we passed with a horrible ravenous look
and ferocious eyes. We entered the western part of this
region, and saw dragons and leopards,--such as are de-
scribed in Rev. xii. 3, and xiii. 2.
And the angel said to me:–"All these wild beasts that
we have seen are not beasts but corresponding and thus
representative forms of the lusts in which the people are
whom we are to visit. The lusts themselves are repre-
sented by the horrible dogs; their evil intent and slyness
by the crocodiles; their falsities and depraved leaning
to the objects of their worship by the dragons and leop-
ards. But the inhabitants represented do not dwell next
to the forest, but beyond a great desert that intervenes,
that they may be kept entirely separate and apart from
the peoples of the preceding ages. They are also totally
alien and different from them. They have indeed heads
above their breasts, and breasts above their loins, and


IIO MARRIAGE LOVE. [No. 79
loins above their feet, like the primeval men; but there
is nothing of gold in their heads, or silver in their breasts,
nor of brass in their loins, nay, nor even anything of pure
iron in their feet; but in their heads is iron mixed with
clay; in their breasts, both of these mixed with brass;
in their loins, both also mixed with silver; and in their
feet these are mixed with gold. By this inversion they
have been changed from men into semblances of men,
in whom nothing within is coherent; for that which was
highest has become lowest, so that what was the head has
become the heel, and vice versa. They appear to us from
heaven like acrobats who with the body upside down lie
and go along upon their elbows; or like beasts that lie
upon their backs lift up their feet, and from the head which
they bury in the earth look up to heaven.”
We passed through the forest and entered the desert,
which was not less terrible. It consisted of heaps of stones
with gulches between, out of which hydras and vipers
stealthily crept, and fiery serpents sprang forth. The
whole desert was a continuous descent, and we went down
the long decline and came at length into a valley where
dwell the inhabitants of that region and age.
There were huts here and there which were seen to come
together at length and to be connected in the form of a
city. We entered it and saw that the houses were con-
structed of scorched branches of trees cemented with mud.
The roofs were covered with black slates. The streets
were irregular, all narrow at their beginnings, but grew
wider as they went on and were broad at the ends where
the public places were. Thus there were as many public
places as streets,
As we entered the city it became dark, because the
sky was not visible. We therefore looked up, and light
was given us and we saw. And we asked those whom
we met:—“Can you see when the sky is not visible above
you?”


No. 79] TRUE MARRIAGE LOVE. III
They replied:—“What do you ask? We see clearly.
We walk about in full light.”
Hearing this the angel said to me:–“Darkness to them
is light and light darkness, just as it is with birds of night, L
for they look downwards and not upwards.”
We went into the cabins here and there, and everywhere
saw a man with his woman. And we asked whether all
here live in their own houses with only one wife.
They answered with a hissing:—“What! with only one
wife? Why not ask whether we live with only one harlot?
What is a wife but a harlot? By our laws it is not per-
missible to fornicate with more than one woman. And
yet with more it is not dishonorable, or disgraceful among
us, but it must be out of the house. We glory in this
among ourselves. In this way we rejoice in license and
in the pleasure of it more than polygamists. Why is a
plurality of wives denied to us, and yet has been conceded
and is at this day conceded to the whole world round about
us? What is life with one woman but captivity and im-
prisonment? But here we break down the barrier of this
prison and deliver and free ourselves from this servitude.
Who is angry with a captive that sets himself free when he
can P”
To this I answered:—“You talk, friend, as if you were
without religion. Who that has any touch of reason does
not know that adulteries are profane and infernal? And
that marriages are holy and heavenly P Are not adulteries
among devils in hell, and marriages among the angels in
heaven? Have you read the sixth commandment of the
Decalogue? And in Paul,” that adulterers can in no wise
enter into heaven?”
Our host laughed heartily at this and looked upon me
as a simpleton, and almost as a madman. At that moment
a messenger came running from the chief man of the city
and said:—“Bring the two strangers into the forum. And
*I Cor. vi. 9.


II2 MARRLAGE LOVE. [No. 79
if they will not come, drag them there. We saw them
in the shade of light. They came in secretly. They are
spies.”
And the angel told me the reason we were seen in the
shade was that the light of heaven in which we are is shade
to them, and the shade of hell to them is light. And this
is so because they regard nothing as sin, not even adul-
tery, and therefore see falsity exactly as truth. And
falsity shines just as truth before the satans in hell; and
truth darkens their eyes like the shade of night.
We said to the messenger:-"We need not be urged still
less dragged to the forum, but will go with you of our own
accord.”
And we went. And lo! a great crowd was there out of
which some lawyers came and whispered in our ears:–
“Have a care for yourselves that you do not say anything
against religion, or the form of government, or against
good manners.”
We replied:—“No, but we shall speak for them and ac-
cording to them.”
And we inquired:—“What is your religion regarding
marriages?”
At this the crowd murmured, and said:—“What have you
to do with marriages here? Marriages are marriages.”
And I asked, again:-‘What is your religion respecting
whoredoms?”
At this also the crowd murmured, saying:—“What have
you to do here with whoredoms? Whoredoms are whore-
doms. Let him that is without guilt cast the first stone.”
And the third time we asked:—“Does your religion teach
concerning marriages that they are holy, and heavenly P
and concerning adulteries that they are profane, and in-
fernal P”
At this many in the crowd roared with laughter, and
mocked and jeered, saying:—“Ask of our priests about
matters of religion, and not of us. We acquiesce entirely


No. 79] True MARRIAGE LOVE. II3
in their opinions; for nothing of religion falls to the decision
of the understanding. Have you not heard that the under-
standing is foolish in the mysteries of which religion entirely
consists? And what have actions to do with religion?
Is it not the mutterings from a devout heart about expiation
satisfaction and imputation that make souls blessed, and
not works?”
Then some of the so called wise of the city came to us
and said:—“Go away from here. The crowd is excited. It
will shortly become riotous. We will talk with you about
this matter alone. There is a walk behind the court, let
us withdraw to that. Come with us.”
And we followed. And then they asked us whence we
came? and what was our business here? We said:—
“That we may be informed respecting marriages; whether
with you as with the ancients who lived in the golden silver
and copper ages they are sacred, or not.”
They replied:—“What! Sacred! Are they not doings of
the flesh? and of the night?”
And we answered:—“Are they not also deeds of the spirit?
And what the flesh does from the spirit, is it not spiritual?
And all that the spirit does it does from the marriage
of good and truth. Is not this a spiritual marriage, that
enters into the natural marriage which is of husband
and wife?”
To this the so-called wise men responded:—“You make
this thing too excessively subtle and sublime. You climb
above things rational to spiritual. Who can begin there,
descend from there, and form a judgment about anything?”
To this they added in derision:-"Perhaps you have the
pinions of an eagle and can fly into the uppermost region of .
heaven and see such things. We cannot.”
We then asked them to tell us from the height or region
in which the winged ideas of their minds do fly, whether
they know or can know that there is a marriage love of one
man with one wife, into which are brought together all


II4 MARRIAGE LOVE. [No. 79
the blessings, satisfactions, joys, amenities and pleasures of
heaven—and that this love is from the Lord, according to
the reception of good and truth from Him, that is, according
to the state of the Church 2’
Hearing this they turned away and said:—“These men
are mad. They go up with their judgment into the ether,
and conjecturing vain things scatter nuts.” +
Then they turned to us and replied:—“We will make a
direct answer to your windy conjectures and dreams.” And
they said:—“What has marriage love in common with re-
ligion, and with inspiration from God? Has not every man
that love according to the state of his potency? And is it
not as much with those out of the church as with those that
are within it? Equally with gentiles as with Christians?
Nay, equally with the impious as with the pious? And is
not the strength of that love with every one according to
his heredity, or his bodily health, or vital temperament,
or the warmth of the climate? And can it not also be
strengthened and stimulated by medicines? Is it not
similar as with beasts, especially birds, which love in pairs?
Is not the love carnal? What has a thing that is carnal in
common with the spiritual state of the church? Does the
love with a wife, as to its last effect, differ in the least, as
to that effect from love with a harlot? Is not the passion
similar? And the delight similar? It is therefore harmful
to deduce the origin of marriage love from the holy things
of the church.”
On hearing this we said to them:—“You reason from the
frenzy of lasciviousness, and not from marriage love. You
know not at all what marriage love is, because it is cold
among you. We are convinced by what you have said
that you are from the age that is called and consists of “iron
mixed with clay,’ which do not cohere—according to the
prophecy in Daniel (ii. 43), for you make marriage love
and lascivious love to be one. Do these cohere more than
* That is, problems to solve,


No. 8o] TRUE MARRIAGE LOVE. II5
iron and clay? You are believed to be and are called wise;
but you are far less than wise.”
Inflamed with anger at these words they shouted, and
called the crowd together to cast us out. But at that
moment by power given us by the Lord we stretched forth
the hand, and lo! fiery serpents, and vipers, and hydras,
and dragons also, appeared from the desert; and rushed
in and filled the city, from which the inhabitants fled in
terror.
And the angel told me:–“In this region new comers
from the earth arrive daily, and by turns the former inhabi-
tants are sent away and are cast down into gulfs at the west,
—which at a distance appear as lakes of fire and brimstone.
All these are spiritual and natural adulterers.”
80. The Sixth Relation:-
As these words were said I was looking to the extreme
west, and behold! there appeared as it were lakes of fire
and brimstone. And I asked the angel:—“Why have the
hells there such an appearance?”
He answered:—“They appear as lakes from their falsifi-
cations of truth; because water in the spiritual sense is
truth. And there appears the likeness of fire round about
them and in them, from their love of evil; and of brimstone
from their love of falsity. These three, the lake the fire
and the brimstone are appearances, because they are the
correspondents, of the evil koves in which they are. All
these are shut up in eternal workhouses, where they labor
for their food their clothing and their bed. And when they
do evil they are severely and miserably punished.”
Again I asked the angel:—“Why did you say that those
who are there are spiritual and natural adulterers? Why
not say evil doers and impious?”
He replied:—“Because all who regard adulteries as of no
account, that is who believe from confirmation that they


II6 MARRIAGE LOVE. [No. 8o
are not sins, and so do them of set purpose, are evil doers
and impious in their heart. For the human conjugiale
and religion go together at every step. Every advance,
even every step from religion and in religion is also an ad-
vance and step from the conjugiale and in the conjugiale
that is peculiar to the Christian man.”
To the question;–"What is this conjugiale?” he said:—
“It is the desire of living with one only wife. And it is in
the Christian man according to his religion.”
After these experiences I was grieved in spirit that mar-
riages, which in the ancient ages were most holy, are so
hopelessly changed into adulteries.
And the angel said:—“It is the same with religion at the
present day; for the Lord says, At the consummation of
the age there shall be the abomination of desolation spoken of
by Daniel. . . . And there shall be great affliction, such as
hath not been from the beginning of the world” (Matth. xxiv.
15, 21). “The abomination of desolation' signifies the
falsification and deprivation of all truth; “affliction' signifies
the state of the church infested by evils and falsities; and
‘the consummation of the age’ of which these things are
predicated, signifies the last time or end of the church. The
end is now; because there is no truth left that is not falsified,
—and falsification of truth is spiritual whoredom, which
acts as one with natural whoredom, for they are closely
connected.
81. As we were conversing and grieving about these
things a burst of light suddenly appeared, powerfully affect-
ing my eyes. Whereupon I looked up, and lo! the whole
heaven above us appeared luminous, and then from east to
west in long succession a glorification was heard.
And the angel said to me, “This glorification is glorifica-
tion of the Lord on account of His advent, which is being
celebrated by the angels of heaven from the east to the west.”
From the southern and the northern heavens only a gentle
murmur was heard.


No. 81] TRUE MARRLAGE LOVE. 117
As the angel understood it all he explained to me, First,
that glorifications and celebrations of the Lord are pro-
claimed out of the Word, because they are done from the
Lord; for He is the Word, that is, the very Divine Truth
therein.”
And he added:—
“Now, in particular they are glorifying and celebrating
the Lord with these words spoken by Daniel the prophet:-
‘Thou sawest iron mixed with potter's clay, they shall mingle
themselves by the seed of man, but they shall not cohere. . . .
But in those days . . . the God of the heavens shall make to
arise a kingdom that in the ages shall not be destroyed. ... It
shall break in pieces and consume all those kingdoms, but
itself shall stand during the ages” (Dan. ii. 43,44).
After this I heard as it were the voice of song again, and
far away in the east I saw a radiant light more splendid
than before. And I asked the angel:—“With what words
are they glorifying there?” -
He said:—“With these in Daniel:—"I saw in the night
visions, and beholdſ with the clouds of heaven came one like
unto the Son of Man, ... and unto Him was given dominion,
. and a kingdom; and all peoples and nations . . . shall
worship Him. His dominion is the dominion of an age
that shall not pass away, and His kingdom one that shall
not be destroyed” (Dan. vii. 13, 14).
“Besides these words they magnify the Lord also with
the words in the Apocalypse:—‘To Jesus Christ be
glory and strength. . . . Behold He cometh with clouds. .
He is the Alpha and the Omega, the Beginning and the End,
... the First and the Last. . . . Who is and who was, and
who is to come, the Almighty. I John . . . heard this from
the Son of Man out of the midst of the seven candlesticks.
Rev. i. 5–7, 8, 9, 1o-13; xxii. 13; and from Matth. xxiv.
3o, 3.I.
I looked again towards the eastern heaven and it was
luminous on the right, and the splendor penetrated the


II8 MARRIAGE LOVE. [No. 81
southern expanse. And I heard a delicious sound, and
asked the angel:—“With what words are they glorifying the
Lord there?”
He said:—“These, in the Apocalypse:– Isawa new heaven
and a new earth . . . and I saw the holy city the New Jeru-
salem descending from God out of heaven prepared as a bride
adorned for her husband. . . . And the angel spake with me
and said, Come hither, I will show thee the bride, the Lamb's
wife. And he carried me away in the spirit unto a mountain,
great and high, and showed me the city... the holy Jerusalem”
(Rev. xxi. 1, 2, 9, Io).
And with these words:—‘I Jesus . . . am the bright and
morning Star. And the Spirit and the Bride say, Come. . . .
He said, Yea, I come quickly. Amen, yea, Come Lord
Jesus’ (xxii. 16, 17, 20).”
After these and others there was heard one common
glorification from the east to the west of heaven, and from
the north to the south. And I asked the angel:—“What
are the words now P” He said:—
“They are these, from the Prophets:—‘Let all flesh know
that I, Jehovah, am thy Saviour and thy Redeemer” (Is.
xlix. 26).
“Thus saith Jehovah, the King of Israel, and thy Redeemer,
Jehovah of hosts, I am the First and the Last, and beside
me there is no God” (Is. xliv. 6).
‘It shall be said in that day, Lo, This is our God, whom
we have waited for, that He should save us. This is Jehovah,
whom we have waited for’ (Is. xxv. 9).
‘The voice of him that crieth in the wilderness, Prepare
3e the way of Jehovah. . . . Behold, the Lord Jehovah shall
come in strength ... He shall feed His flock like a shepherd”
(Is. xl. 3, 5, Io, II).
“Unto us a child is born, unto us a Son is given. . . . His
name shall be called Wonderful, Counsellor, God, Hero, the
Father of Eternity, the Prince of Peace’ (Is. ix. 6).
‘Behold the days come . . . and I will raise unto David


No. 82] TRUE MARRLAGE LOVE. II9
a just Branch, who shall reign King. . . . And this is His
name, ... Jehovah our Justice' (Jer. xxiii. 5, 6, xxxiii. 15,
16).
“Jehovah Zebaoth is His name, and thy Redeemer, the
Holy One of Israel, the God of the whole earth shall He be
called’ (Is. liv. 5).
“In that day ... Jehovah shall be for a King over all the
earth; in that day there shall be one Jehovah, and His name
one’” (Zech. xiv. 8, 9).
At the hearing and understanding of these glorifications
my heart exulted,—and in joy I went home. And there,
from the state of the spirit I returned into that of the body;
in which state I wrote down the things that I saw and heard.
To which I now add this: That marriage love will be raised
up anew by the Lord after His advent, such as it was among
the ancients. For that love is of the Lord alone, and is
with those who are made spiritual by Him through the Word.
82. After this a man from a northern region ran up to
me in a passion, regarded me with a threatening look, and
said in an excited tone’—“Are you the man that wishes to
seduce the world by establishing a New Church, which you
understand by the ‘New Jerusalem’ that is to descend out
of heaven from God? And by teaching that the Lord will
grant to those who embrace the doctrinals of that church a
true marriage love, the delights and felicity of which you
exalt even to heaven? Is not this an invention? And do
you not announce it as an enticement and allurement to the
acceptance of your novelties? But tell me in brief what are
these doctrinals of the New Church? And I will see whether
they agree or disagree.”
I replied:—“The doctrinals of the Church which is meant
by the ‘New Jerusalem' are these:—1. That there is one
God, in whom is the Divine Trinity, and that He is the
Lord Jesus Christ. 2. That saving faith is to believe


I2O MARRIAGE LOVE. [No. 82
in Him. 3. That evils must be shunned as sins, because
they are of the devil, and from the devil. 4. That goods
must be done, because they are of God, and from God.
5. That they are to be done by man as of himself; yet
that he must believe they are done from the Lord in him,
and by him.”
On hearing these, for a few moments his fury abated.
But after Some deliberation he again turned a fierce look
upon me, and said:—“Are these five precepts doctrinals of
the faith and charity of the New Church?”
I answered:—“They are.”
And then he asked me, harshly:-"How can you prove
the first,--That there is one God, in whom is the Divine
Trinity, and that He is the Lord Jesus Christ’?”
I said, “I prove it thus:—Is not God one, and indivisi-
ble? Is there not a Trinity? If God is one, and indi-
visible, is He not one person? If one person, is not the
Trinity in that Person? That He is the Lord Jesus Christ,
I prove by these teachings, That He was conceived of
God the Father (Luke i. 34, 35); so that as to the soul He
is God, and hence, as He Himself says, The Father and
He are one (John x. 30):-That He is in the Father, and
the Father in Him (John xiv. Io, 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
but He who is in the bosom of the Father (John i. 18):-
That all things of the Father are His (John iii. 35; xvi.
15):-That He is the way, the truth, and the lije, and that
no man cometh to the Father but by Him (John xiv. 6).
Thus He is from Him, because He is in Him, accord-
ing to the teaching of Paul, that—'In Him dwelleth all
the fulness of the Godhead bodily' (Col. ii. 9). And besides,
we are taught that He hath power over all flesh (John
xvii. 2):—and that He hath all power in heaven and of:
earth (Matth. xxviii. 18); from which it follows that He
is the God of heaven and earth.”
.*


No. 82] TRUE MARRIAGE LOVE. I2I
He then asked me:–“How do you prove the second,
“That saving faith is to believe in Him’?”
I replied:—“I prove it by these words of the Lord:—‘This
is the will of the Father, that all . . . who believe in the
Son shall have everlasting life” (John vi. 40). ‘God so loved
the world that He gave His only begotten Son, that who-
soever believeth in Him should not perish, but have ever-
lasting life” (John iii. 16). “He that believeth in the Son
hath everlasting life; but he that believeth not the Son shall
not see life, but the wrath of God abideth on him” (John
iii. 36).
Then he said:—“Prove the third also, and the following
ones.”
I answered:—“What need is there to prove that “evils
ought to be shunned because they are of the devil and
from the devil'? And that “good deeds ought to be done
because they are of God and from God’? And that “these
things ought to be done by man as if of himself, yet that
he ought to believe that they are done from the Lord in
him, and by him’? That these three doctrines are true
the whole of the Sacred Scripture confirms, from begin-
ning to end. What else does it contain, in summary, but
admonition to shun evils and do goods, and to believe
in the Lord God? And moreover, without these three
there is no religion. Is not religion a matter of life? And
what is life but the shunning of evils and doing goods?
And how can a man do these and believe in the Lord ex-
cept as of himself? Therefore if you take these doc-
trines away from the church you take from it the Sacred
Scriptures, and you also take away religion from it—which
being removed from the church it is not a church.”
On hearing these things the man withdrew, and pon-
dered; and yet he went away in indignation.


ON THE ORIGIN OF MARRIAGE LOVE FROM
THE MARRIAGE OF GOOD AND TRUTH.
83. There are internal and external origins of marriage
love; and the internal are many. The external likewise
are many. But the inmost or universal origin of all is
one. That this is the marriage of good and truth is to
be shown in what now follows. That no one has hitherto
deduced the origin of that love from thence is because it
has been unknown that there is any union between good
and truth. And the reason why this has been unknown
is that good does not like truth appear in the light of the
understanding; and so knowledge of it conceals itself,
and it has eluded investigation. And as from this cause
good is among the things unknown, no one could suspect
any marriage between it and truth. Nay more, to the
sight of the natural rational mind good appears a thing
so distant from truth as to have no connection with it.
That this is so can be seen from common speech when
they are mentioned. As when one says “This is good”
there is no thought about truth; and when one says “This
is true” there is no thought of good. By many there-
fore at this day it is believed that truth is absolutely other
than good, and good than truth. And many also believe
that a man is intelligent and wise and so is a man, accord-
ing to the truths that he thinks speaks writes and believes,
and not at the same time according to goods. But it shall
now be explained that there is not a good without truth,
nor a truth without good; consequently, that there is an
eternal marriage between them; and that this marriage
is the origin of marriage love.—It shall be done in this
order:-


No. 84) THE ORIGIN OF MARRIAGE LOVE. I23
I. That good and truth are the universals of creation,
and hence are in all created things; but that they are in
created subjects according to the form of each.
II. That there is no solitary good, nor solitary truth,
but that everywhere they are conjoined.
III. That there is truth of good, and the good of truth
from that, or truth from good, and the good from that
truth; and that in these two there is implanted by creation
an inclination to conjoin themselves into one.
IV. That in the subjects of the animal kingdom truth
of good, or truth from good is masculine; and the good of
truth from that, or good from that truth, is feminine.
V. That from the influx of the marriage of good and
truth from the Lord, there is the love of sex, and there is
marriage love.
VI. That the love of sex is of the external or natural
man; and hence is common to all animals.
VII. But that marriage love is of the internal or spir-
itual man, and is therefore peculiar to man.
VIII. That with man marriage love is within the love
of sex, as a gem in its matrix.
IX. That the love of sex in man is not the origin of
marriage love, but is its antecedent; that is to say, it is as
the external natural in which the internal spiritual is im-
planted.
X. That while marriage love is being implanted the
love of sex inverts itself and becomes a chaste love of sex.
XI. That the male and female were created to be the
very form of the marriage of good and truth.
XII. That they are that form in their inmosts and thence
in the things that follow therefrom, according as the interi-
ors of their minds are opened.
84. I. THAT GooD AND TRUTH ARE THE UNIVERSALs
of CREATION, AND HENCE ARE IN ALL CREATED THINGs;
BUT THAT THEY ARE IN CREATED SUBJECTS ACCORDING TO
THE FoRM of EACH.-Good and truth are the universals


I24 MARRIAGE LOVE. [No. 84
of creation because these two are in the Lord God the
Creator, yea, are Himself; for He is Divine Good itself
and Divine Truth itself. But this will enter more clearly
into the perception of the understanding and so into the
idea of the thought if for good we say love, and for truth,
wisdom, them, that in the Lord God the Creator are
Divine Love and Divine Wisdom, and that these are Him-
self; that is, that He is Love itself and Wisdom itself.
For these two are the same as Good and Truth. The
reason is that good is of love and truth is of wisdom; for
love consists of goods and wisdom of truths. As these two
and those two are the same, in the following pages they will
be called sometimes by those terms and sometimes by these,
and the same will be meant by both. This preliminary ex-
planation is made here lest hereafter where the terms are
used, the understanding should conceive of a difference.
85. Since then the Lord God the Creator is Love itself
and Wisdom itself, and the Universe was created by Him—
which is therefore as a work proceeding from Him, it
could not be but that in each and all things created there
is something of good and of truth from Him. For what
is done and goes forth from one bears a likeness of him.
And reason can see that it is so, from the order in which
each and all things exist in the created universe, which
is that one thing is for another and that therefore one de-
pends upon another, like the links of a chain. For they
are all for the sake of the human race—to the end that
from this there may be an angelic heaven, through which
the creation returns to the Creator Himself from whom it
came. Hence there is a conjunction of the created uni-
verse with its Creator, and through conjunction perpetual
conservation. It is on this consideration that good and
truth are said to be the universals of creation. That it
is so is plain to every one who reflects upon the matter ra-
tionally. He sees what relates to good and what relates
to truth in every created thing.


No. 87] THE ORIGIN OF MARRIAGE LOVE. I25
86. The good and truth in created subjects are accord-
ing to the form of each because every subject receives
influx according to its form. The conservation of the
whole is nothing else than perpetual influx of Divine good
and Divine truth into the forms created by them; for thus
subsistence, or conservation, is a perpetual coming into
existence, or creation. That every subject receives in-
flux according to its form may be illustrated by various
phenomena:—As by the influx of heat and light from the
sun into all kinds of plants. Each one of these receives
it according to its form, every tree according to its form;
every shrub according to its form; every herb, and every
grass according to its form. The influx is alike into all,
but the reception because it is according to the form, causes
that each species continues to be the same species. The
same may be illustrated by the influx into all kinds of ani-
mals according to the form of each. The truth that influx
is according to the form of each thing even a rustic may
see if he takes notice of the various instruments of sound,
pipes, flutes, trumpets, horns and organs,—in the fact that
these all sound from the same breath or inflowing air, ac-
cording to their forms.
87. II. THAT THERE IS No solitary Good, NOR SGL1-
TARY TRUTH, BUT THAT EveRywhere THEY ARE CONJoINED.
—He who would get an idea of good, from any sense, cannot
obtain it unless something be added which presents and man-
ifests it. Without this, good is a nameless entity. That by
which it is presented and manifested relates to truth. Say
good only, and not at the same time speak of this or that
thing with which it is associated, or define it abstractly and
apart from any adjunct connected with it, and you will
see that it is not anything; but that with its adjunct it is
something. And if you bring the point of reason to bear
upon it you will perceive that good without any adjunct
is a notion of which nothing can be predicated, and which
therefore has no relation, no affectability, no state, in a


126 MARRIAGE LOVE. [No. 87
word no quality. So it is with truth if it is heard with-
out connection. Cultivated reason can see that its con-
nection has reference to good. But as goods are innum-
erable, and as each ascends to its greatest and descends
to its least, as by the steps of a ladder; and as it also changes
its name according to its progression and according to its
quality, it is difficult for any but the wise to see the rela-
tion of good and truth to objects, and their conjunction
in them. Yet it is plain to common perception that there
is no good without truth nor truth without good, if only
it be first apprehended that each and all things in the
universe have a relation to good and truth—as has been
shown in the preceding section (n. 84, 85). That there
is no solitary good nor solitary truth may be illustrated
and at the same time confirmed by various considera-
tions:—As that there is no essence without form, and no
form without an essence; and good is the essence or being
of a thing, and truth is that by which the essence is formed
and the being is manifested. Again, in man there is will
and understanding; good is of the will, and truth is of
the understanding. But the will does nothing alone;
it acts only through the understanding. Nor does the
understanding accomplish anything alone, but acts from
the will. Again, there are in man two fountains of the
life of the body, the heart and the lungs. The heart can-
not produce any sensitive and motory life without the
respiration of the lungs; nor can the lungs without the
heart. The heart has relation to good, and the respira-
tion of the lungs to truth. There is also a correspondence.
It is the same with respect to each and all things of the
mind, and to each and all things of the body in man. But
to offer further confirmations here is needless. These
truths may however be seen more fully confirmed in ANGELIC
WISDOM CoNCERNING THE DIVINE PROVIDENCE, n. 3–26,
where they are explained in this order:-I. That the uni-
verse with every single created thing of it, is from Divine


No. 88] THE ORIGIN OF MARRIAGE LOVE. I27
Love by Divine Wisdom, or what is the same from
Divine Good by Divine Truth. II. That Divine Good
and Divine Truth proceed from the Lord as one. III.
That this one, in a certain image, is in every created thing.
IV. That good is not good except as it is united with
truth; and that truth is not truth except as it is united
with good. V. That the Lord does not suffer that any-
thing shall be divided; therefore a man must either be in
good and at the same time in truth, or must be in evil
and at the same time in falsity:—Besides many other con-
firmations.
88. III. THAT THERE IS TRUTH OF GOOD, AND THE GOOD
OF TRUTH FROM THAT, OR TRUTH FROM GOOD, AND THE
GOOD FROM THAT TRUTH; AND THAT IN THESE TWO THERE
IS IMPLANTED BY CREATION AN INCLINATION TO CONJOIN
THEMSELVES INTO ONE.-It is necessary that some distinct
idea should be acquired respecting these because a knowl-
edge of the essential origin of marriage love depends upon it.
For, as explained below, the truth of good or truth from good
is the masculine, and the good of truth or good from truth is
the feminine. But this can be more distinctly comprehended
if for good we say love, and for truth, wisdom; for it has
been seen above that they are one and the same (n. 84).
Wisdom cannot exist in a man except by the love of ac-
quiring wisdom. If this love be taken away a man is
entirely incapable of becoming wise. Wisdom from this
love is meant by the truth of good, or truth from good.
But when from the love a man has acquired wisdom and
loves that wisdom in himself, or loves himself on account
of it, then he forms a love which is the love of wisdom;
and this is meant by the good of truth, or good from that
truth. There are, then, two loves in a man (vir), of which
one, which is prior, is the love of acquiring wisdom, and
the other which comes after is the love of wisdom. But
this love if it remains in the man is an evil love and is called
conceit, or love of his own intelligence. It will be es-


128 MARRIAGE LOVE. [No. 88
tablished in the following pages that it was provided by
creation that this love should be taken from the man, that
it might not ruin him, and transferred to the woman, so
that it may become marriage love, which restores him
to integrity. Something regarding these two loves and
the transferrence of the after love to the woman may be
seen above at n. 32, 33, and in the Preliminaries at n. 20.
If therefore, for love, good is understood, and for wisdom
truth, it is evident from what has been said before and now
that there is truth of good or truth from good, and from
that, good of truth or truth from that good.
89. That there is implanted in these two by creation an
inclination to conjoin themselves into one, arises from the
fact that the one is formed from the other, wisdom, from
the love of acquiring wisdom, or truth from good; and the
love of wisdom, from that wisdom, or the good of truth,
from that truth. It can be seen from this formation that
there is a mutual inclination to reunite and to conjoin them-
selves into one. But this re-union takes place with men who
are in genuine wisdom, and with women who are in the love
of that wisdom in a husband,--who are thus in true marriage
love. But the wisdom which should be in the man and be
loved by the wife is to be spoken of again hereafter.
90. IV. THAT IN THE SUBJECTS OF THE ANIMAL KING-
DoM TRUTH of GooD, or TRUTH FROM Good, Is MASCULINE;
AND THAT THE GOOD OF TRUTH FROM THAT, OR GooD FROM
THAT TRUTH IS FEMININE,--It has been shown above (n.
84–86) that a perpetual union of love and wisdom or mar-
riage of good and truth flows in from God, the Creator and
Sustainer of the universe; and that created subjects receive
this, each according to its form. And that from this mar-
riage or this union the male receives truth of wisdom, and to
this the good of love is conjoined by the Lord according
to reception; that the reception takes place in the under-
standing; and that from this fact the male is born to become
intellectual,—all this reason can see by its own light from


No. 91] THE ORIGIN OF MARRLAGE LOVE. I29
various things in the male, especially from his Affection,
his Application, his Manners, and from his Form:—From
the AFFECTION of the male, in that it is an affection for know-
ing, for understanding, and for acquiring wisdom—the
affection for knowing in boyhood; the affection for under-
standing in youth and early manhood; and the affection for
acquiring wisdom, from this manhood to old age. From
all which it is plain that his nature or innate disposition
inclines to the formation of understanding, consequently
that he is born to become intellectual. But as this cannot
be effected except from love, therefore the Lord adjoins
love to him according to reception, that is, according to
the spirit with which he wills to acquire wisdom:-From his
APPLICATION:—which is to such things as are intellectual
or in which the understanding predominates, very many
of which are out of doors, and look to uses in public:-From
his MANNERS:—which all partake of the predominance of
the understanding. Hence it is that the outgoings of his
life, which are meant by manners, are according to reason,<-
or if not he would have them appear so; and masculine
rationality is conspicuous in his every power:—From his
ForM:—in that it is different and entirely distinct from the
female form, respecting which something may also be
seen above, in n. 33. Add to this, that the generative power
is in him. This is from no other source than the under-
standing; for it is by truth from good there. That the
generative power is from this source will be seen in what
follows.
91. On the other hand, that the female is volitional,
but volitional from the intellectual of the man, or what is
the same that she is love of the man's wisdom, -because she
was formed through his wisdom, of which see in n. 88,
89 above. This too is evident from the Affection of the
female, from her Application, from her Manners, and from
her Form. From the AFFECTION of the female:—in that
it is an affection for loving knowledge, intelligence and


I3o MARRIAGE LOVE. [No. 91
wisdom, and yet not in herself but in the man, and so
for loving the man For the man cannot be loved solely
on account of his form, for that he appears as a man, but
on account of the endowment that is in him which makes
him a man:-From her APPLICATION:—in that it is to such
works as are done with the hands, called netting, embroidery,
and by other names, which are of service for ornament,
and for the adornment of her person and the enhancement
of her beauty; and to the various duties besides which are
called domestic, and adjoin themselves to the duties of the
men, which, as was said are called out-of-door occupations.
Women apply themselves to these uses from an inclination
to marriage, that they may become wives and so be one with
their husbands:–That it appears also from her MANNERS,
and FoRM, is clear without explanation.
92. V. THAT FROM THE INFLUx of THE MARRIAG2
OF GOOD AND TRUTH FROM THE LORD, THERE IS THE LOVE
OF SEx, AND THERE IS MARRIAGE LovE.—It has been shown
above in n. 84–87, that good and truth are the universals of
creation, and hence are in all created subjects; that they are
in them according to the form of each; and that good and
truth proceed from the Lord not as two, but as one. It
follows from this that a UNIVERSAL MARRIAGE SPHERE pro-
ceeds from the Lord, and pervades the universe from first
things to last,-thus from angels even to worms. The
reason why such a sphere of the marriage of good and truth
goes forth from the Lord is that it is the sphere also of pro-
pagation, that is of prolification and fructification; and this
is the same as the Divine providence for the conservation
of the universe by successive generations. Now, as this
universal sphere—which is of the marriage of good and
truth—flows into subjects according to the form of each
(n. 86), it follows that the male receives it according to
his form, that is in the understanding, because he is an
intellectual form; and that the female receives it according
to her form, thus in the will, because she is a volitional


No. 95.] THE ORIGIN OF MARRIAGE LOVE. I31
form from the intellectual of the man. And as this same
sphere is the sphere of prolification, it follows that from this
comes the love of sex.
93. Marriage love is also from this, because that sphere
flows into the form of wisdom in men, and also in angels;
for man can grow in wisdom to the end of his life in the
world, and afterwards in heaven to eternity. And as he
increases in wisdom his form is perfected; and this form
receives, not the love of sex but the love of one of the sex.
For with this one he can be united to the very inmosts in
which heaven is with its felicities; and this union is of
marriage love.
94. VI. THAT THE LovE of SEx Is of THE EXTERNAL OR
NATURAL MAN; AND HENCE IS COMMON TO ALL ANIMALS.—
Every man is born corporeal, and becomes more and more
interiorly natural; then according as he loves intelligence he
becomes rational; and afterwards if he loves wisdom he be-
comes spiritual. What the wisdom is by which a man be-
comes spiritual will be stated hereafter (n. 130). Now, as a
man progresses from knowledge to intelligence, and from in-
telligence to wisdom, so does his mind also change its form;
for it is opened more and more, and conjoins itself more
closely with heaven, and through heaven with the Lord; and
hence he becomes more a lover of truth and more earnest for
the good of life. If therefore he stops at the first threshold of
his progress towards wisdom, the form of his mind remains
natural; and this receives the influx of the universal sphere
—which is of the marriage of good and truth—not otherwise
than as the lower subjects of the animal kingdom receive it,
which are called beasts and birds. And as they are merely
natural he, a man, becomes like them and so loves the sex
in the same manner as they. This is what is meant by—
“The love of sex is of the external or natural man, and hence
is common to all animals.”
95. VII. BUT THAT MARRIAGE LovE IS of THE INTERNAL
or SPIRITUAL MAN; AND IS THEREFORE PECULIAR To MAN.—


I32 MARRIAGE LOVE. [No. 95
The reason why marriage love is of the internal or spiritual
man is that the more intelligent and wise a man becomes the
more he becomes internal or spiritual, and the more perfect
becomes the form of his mind, and that form receives mar-
riage love. For in that love it perceives and feels within
a spiritual delight which is beatific; and from this a natural
delight which draws from that its soul and life and essence.
96. The reason why marriage love is peculiar to man is
that man alone can become spiritual. For he can lift his
understanding up above his natural loves, and from that
height see them beneath him, and judge of them as to what
quality they are of; and can also correct, chasten, and re-
move them. This no animal can do, for his loves are
absolutely united with his connate knowledge; and this
knowledge therefore cannot be exalted into intelligence,
still less into wisdom. For which reason an animal is led
along by the love implanted in his knowledge, as a blind
man through the streets by a dog. This is the reason why
marriage love is peculiar to man. And it may be called
native and germane to man, because in man is the faculty
for acquiring wisdom with which this love makes one.
97. VIII. THAT WITH MAN MARRIAGE LovE IS WITHIN
THE LovE of SEX, As A GEM IN ITS MATRIX.—But as this is
only a comparison the subject will be explained in the section
which now follows. By this comparison, however, the truth
is illustrated that the love of sex is of the external or natural
man, and marriage love of the internal or spiritual man,—
as was shown just above (n. 95).
98. IX. THAT THE LovE of SEx IN MAN Is NoT THE
ORIGIN OF MARRIAGE LOVE, BUT IS ITS ANTECEDENT; THAT
'Is To SAY, IT IS AS THE EXTERNAL NATURAL IN which THE
INTERNAL SPIRITUAL IS IMPLANTED.—The subject here
treated of is true marriage love, and not the common love
which also is called by the name marriage, and with some is
no other than a limited love of sex. But true marriage love
is with those only who earnestly desire wisdom, and therefore


No. 99) THE ORIGIN OF MARRIAGE LOVE. I33
progress in wisdom more and more. The Lord foresees
them and provides marriage love for them; which love
begins with them it is true from the love of sex, or rather
through that love, but yet it does not originate from that;
for it springs up just in proportion as wisdom advances
its step, and goes with it into the light. For wisdom and
this love are inseparable companions. That marriage
love begins through the love of sex is from the fact that
before a consort is found the sex in general is loved and
regarded with a tender eye, and is treated with courteous
attention:—For a young man has his choice to make;
and at that time—from an implanted inclination to mar-
riage with one which lies hidden in the inmost chamber of
his mind, there is an agreeable warmth of his external. And
from the fact also that decisions with reference to mar-
riage are for various reasons delayed—even to the middle
of manhood, and meanwhile the beginning of the love is as
lustful desire, which with some goes aside into the love of
sex actively; but even with them its curb is not loosed
except just so much as is requisite to health. But these
things are said of the male sex, because it has the allurement
which actually inflames; and not of the female sex. From
all this it is clear that the love of sex is not the origin of true
marriage love, but that it is its antecedent in time, though
not in end. For what is first in end is first in the mind and
its intention, because it is the chief thing. But this first
is not attained except gradually, through means; and these
are not in themselves first but are things leading to that
which is first in itself.
99. X. THAT while MARRIAGE LovE IS BEING IM-
PLANTED THE LOVE OF SEX INVERTS ITSELF, AND BECOMES
A CHASTE LovE of SEx.--It is said that the love of sex
inverts itself, because while marriage love is coming to
its origin, which is in the interiors of the mind (mens),
it sees the love of sex not before itself but after it, or not
above but below itself, and thus as a thing that in passing


I34 MARRIAGE LOVE. [No. 99
is left behind. By comparison, it is as when one by ser-
vice climbs from office to office up to some supreme dig-
nity, and then looks behind him or below him to the offices
through which he has passed:—Or as when one purposes a
journey to the court of some king, and after his arrival
turns his attention back to the things that he saw on the way.
That the love of sex still remains with those who are in true
marriage love, and sweeter than before, may be seen from
the description of it by those who are in the spiritual world,—
in the two Relations thence, in n. 44 and 55.
Ioo. XI. THAT THE MALE AND FEMALE were CRE-
ATED TO BE THE VERY FORM OF THE MARRIAGE OF GOOD
AND TRUTH.—The reason is that the male was created
to be an understanding of truth, thus truth in form; and
the female was created to be a will of good, thus good in
form; and to both was imparted from the inmosts an
inclination to conjunction into one,—as may be seen above
at n. 88. The two thus make one form, which emulates
the marriage form of good and truth. It is said that it
emulates this, because it is not the same but similar to
it. For the good that conjoins itself with truth in the
man is from the Lord immediately; but the good of the
wife which conjoins itself with truth in the man is from
the Lord mediately through the wife. Therefore there are
two goods, one internal the other external, which conjoin
themselves with truth in the husband; and these effect that
the husband is constantly in the understanding of truth and
thence in wisdom through true marriage love. But more
will be said on this subject hereafter.
IoI. XII. THAT THE TWO CONSORTS ARE THAT FORM
IN THEIR INMOSTs; AND THENCE IN THE THINGs THAT
Follow THEREFROM, ACCORDING AS THE INTERIORS of
THEIR MINDS ARE openED.—There are three things of
which every man consists, and which follow in order within
him, the soul, the mind, and the body. His inmost
is the soul (anima); his intermediate is the mind (mens);


No. 103] THE ORIGIN OF MARRIAGE LOVE. I35
and his last is the body. All that flows into man from the
Lord flows into his inmost which is the soul; and descends
thence into his intermediate, which is the mind; and through
this into his last, which is the body. In this way the mar-
riage of good and truth flows into man from the Lord,
immediately into his soul; thence goes on to the things that
follow; and through those to the extremes; and thus con-
joined they constitute marriage love. From this conception
of the influx it is plain that a married pair are that form in
their inmosts, and thence in the things that follow there-
from.
1oz. The reason why a married pair become that form
according as the interiors of their minds are opened is
that the mind is opened successively, from infancy to
sere old age. For a man is born corporeal; and as the
mind next above the body is opened he becomes rational.
And as this rational is purified and as it were emptied of
the fallacies that flow in by the bodily senses and of the
concupiscences that flow in from fleshly lusts, in this way
the rational is opened,—and this is done by wisdom alone.
And when the interiors of the rational mind (mens) are
opened the man becomes a form of wisdom; and this is
the receptacle of true marriage love.
“The wisdom which makes this form and receives this
love is rational and at the same time moral wisdom. Ra-
tional wisdom looks to the goods and truths that appear
inwardly in man,—not as his own, but as flowing in from
the Lord; and moral wisdom shuns evils and falsities as
leprosies, especially those of lasciviousness, which con-
taminate his marriage love.”
103. To the above I will add two Relations. First
this:—
One morning before sunrise I was looking towards the
east in the spiritual world, and saw four horsemen flying


136 MARRIAGE LOVE. [No. 103
as if out of a cloud resplendent with the flaming light of
dawn. Upon the horsemen's heads appeared crested
helmets; upon their arms, as it were wings; and about
their bodies light, orange-colored tunics. Thus clad as
for a rapid race they rose, laid the reins upon their horses’
necks, and they sped as if with winged feet. I followed
their course or their flight with my eyes, and with a mind
to know whither they were going. When lo! three of the
horsemen separated in three directions,—to the south,
to the west, and to the north; and the fourth tarried for
a brief space in the east.
Wondering at this I looked up to heaven and asked
whither the horsemen were going; and received this an-
SWer:—
“To the wise in the countries of Europe, who are men
of accomplished reason and acute discernment in the in-
vestigation of subjects, and renowned for ability among
their people; that they may come and solve the mystery
of THE ORIGIN OF MARRIAGE LovE, AND OF ITs VIRTUE,
OR POTENCY.”
And they said from heaven:-"Wait a little and you
will see twenty-seven chariots, three with Spaniards in
them, three with French or Gauls, three with Italians,
three with Germans, three with Batavians or Hollanders,
three with English, three with Swedes, three with Danes,
and three with Poles.”
After two hours the chariots appeared, drawn by small
light bay horses remarkably caparisoned. They sped
swiftly towards a spacious building that was seen on the
confines of the east and south; around which they all
alighted from their chariots and entered, in high spirit.
And then it was said to me:–“Go you also and enter
in, and you shall hear.”
I went and entered. And looking about the building
within, I observed that it was quadrangular, the sides look-
ing to the four quarters. On each side were three lofty


No. 104] THE ORIGIN OF MARRIAGE LOVE. I37
windows of crystalline glass, the frames of which were
of olive wood. On either hand, at the side of the frames,
were projections from the walls like chambers, vaulted
above, with tables in them. The walls of these were of
cedar, and the roof of the noble citrus tree; and the floor
was of poplar plank. Against the eastern wall, where
windows were not seen, was a table overlaid with gold
whereon was placed a tiara set around with precious stones,
—which was to be given as a prize or reward to him who
should discover the secret about to be propounded to them.
As I glanced at the chambered projections—which were
as closets next to the windows, I saw in each five men—
from each country of Europe—who were ready, waiting
for the subject of their judicial investigation.
At that instant an angel stood in the midst of the palace,
and said:—“The subject of your investigation will be “THE
ORIGIN of MARRIAGE LovE, AND OF ITS VIRTUE, OR Po-
TENCY.” Consider it and decide,-and write your deci-
sion on paper and put it into this silver urn which you see
beside the golden table; and subscribe the initial letter
of the country from which you are; that is for the French
or Gallic, F; for the Batavian or Hollandish, B; for the
Italian, I; For the English (Anglis) A; for the Polish, P.;
for the German, G.; for the Spanish (Hispani), H.; for
the Danish D.; and for the Swedish, S.” With these
words the angel departed, saying:—“I will come again.”
Then the five compatriots in each apartment turned
the proposition over, looked it through, and according to
their best capacity of judgment made their decision, wrote
it upon paper subscribed with the initial letter of their
country, and cast it into the silver receptacle. This done,
after three hours the angel returned and drew the papers
in succession out of the urn, and read them to the assem-
blage.
104. From the first paper, which his hand took at ran-
dom, he read as follows:—“We five compatriots in our


138 MARRIAGE LOVE. [No. 104
closet have concluded that the origin of marriage love
is from the most ancient people in the golden age, and with
them was from the creation of Adam and his wife. Thence
is the origin of marriages, and with marriages the origin
of marriage love. As regards the virtue or potency of
marriage love we derive this from no other source than
climate, or the direction of the sun and the heat therefrom
in different lands. It is not by vain conjectures of the
reason that we have considered the subject, but from the
evident indications of experience. That is, from the
peoples under the equinoxial line or circle where the heat
of day is almost burning; and from the peoples who dwell
nearer and farther from it. Also from the co-working of
solar heat with vital heat in the animals of the earth
and the birds of heaven in the spring-time, when they
propagate. Besides, What is marriage love but heat?
which if the supplementary heat of the sun be added to
it becomes virtue or potency.”—To this was subscribed
the letter H, the initial letter of the kingdom they were
from.
105. Then the second time he put his hand into the
urn and took from it a paper which read thus:—“We
compatriots in our apartment have agreed that the origin
of marriage love is the same as the origin of marriages;
which have been made sacred by laws for the restraint
of the innate lustings of men for adulteries, which ruin
the soul, debase the reason, corrupt the morals, and con-
sume the body with wasting disease. For adulteries are
not human but bestial, not rational but brutish, and not
by any means Christian but barbarous. The institu-
tion of marriages and the rise at the same time of mar-
riage love, was for the condemnation of such evils. And
so is it with the virtue or potency of the love, for that it
depends upon chastity, which is abstinence from roving
incontinences. The reason is that he who loves only his
consort reserves the virtue or potency of his love for one,


No. 107] TEIE ORIGIN OF MARRIAGE LOVE. I39
and so it is collected and as it were concentrated; and
then it becomes this noble—so to say, quintessence, ab-
stracted from the defilements which otherwise would dis-
sipate and scatter it in every direction. One of us five
who is a priest adds also predestination as a cause of that
virtue or potency, saying:—‘Are not marriages predesti-
nated? And with them, the procreations from them and
the requisite potencies for these are also predestinated.”
He has insisted upon this cause because he had sworn
to it.”—To this was subscribed the letter B.
On hearing this some one said in a derisive tone, “Pre-
destination! O, what a beautiful apology for defect or
impotence!” -
106. Next, the third time, he drew a paper out of the
urn from which he read as follows:—“We compatriots
in our cell have meditated upon the causes of the origin
of marriage love, and have seen that the chief of them is
the same as of the origin of marriage. For that love had
no existence before, and arises from the fact that when
one woos or desperately loves a virgin, with heart and soul
he desires to have her, above all things lovely as a pos-
session. And as soon as she pledges herself he regards
her as self regards its own. That this is the origin of
marriage love is very clear from the fury of every one
against rivals, and from the jealousy against violators.
We afterwards considered the origin of the virtue or po-
tency of the love; and three against two have decided that
the virtue or potency with a consort is from some license
with the sex. They said that they know from experience
that the potency of the love of sex surpasses the po-
tency of marriage love.”—This was subscribed with the
letter I.
Hearing this there was a cry from the tables:—“Put
away this paper and take another from the urn.”
107. And in a moment he drew out a fourth, from which
he read the following:—“We compatriots under our win-


A4O MARRIAGE LOVE. [No. 107
dow have decided that the origin of marriage love is the
same as of the love of sex, because it is from that, only
that the love of sex is unlimited, indeterminate, loose,
promiscuous and roving; while marriage love is limited,
determinate, restrained, settled and constant. And for
that reason this love, by the prudence of human wisdom
has been made sacred, and established. For otherwise
no empire nor kingdom nor republic nor even society
could exist, but men in troops and bands would roam
through fields and woods, with prostitute and ravished
women; and would fly from place to place to escape from
bloody murders violations and rapine—whereby the whole
human race would come to destruction. This is our
judgment concerning the origin of marriage love. And
the virtue or potency of marriage love we deduce from
soundness of body continually preserved from birth to
old age. For a man kept continuously sound and in stable
health is not deficient in vigor; his fibres, nerves, muscles,
and virile cords do not become torpid relaxed and feeble,
but continue in the strength of their powers: Farewell.”
—This was subscribed with the letter A.
108. The fifth time he took a paper from the urn from
which he read as follows:—“We compatriots at our table,
from the rational light of our minds have investigated the
origin of marriage love, and the origin of its virtue or po-
tency, and have perceived and confirmed by rational con-
siderations that the origin of marriage love is none other
than this, -That every man, from the cravings and thence
incitements concealed in the secret chamber of his mind
and body, after his various longings of the eyes at length
inclines and directs his mind to one of the female sex, until
he inwardly burns towards her. From this time his heat
increases from flame to flame until he is all on fire. In
this state love of the sex is banished, and instead of lust
it becomes marriage love. A youthful husband in this
burning does not know but that the virtue or potency of


No. 109] THE ORIGIN OF MARRIAGE LOVE. I4I
that love will never cease; for he is without experience
and hence without knowledge of a state of deficiency of the
virile powers, and of the cooling of the love after its delights.
The origin of marriage love therefore is from this first
ardor before the nuptials; and from this is its virtue or po-
tency. But after its nuptial torches this changes, decreases
and increases; and yet with stable change—that is de-
creasing and increasing—it endures even to old age by
prudent moderation, and by the bridling of the lusts that
break forth from caverns of the mind not yet cleansed.
For lust precedes wisdom. This is our judgment respect-
ing the origin and preservation of marriage virtue or
potency.”—To this was subscribed the letter P.
Io9. The sixth time he drew a paper from which he
read as follows:—“We compatriots from our fraternity
have considered the causes of the origin of marriage love,
and have agreed upon two; one of which is the right edu-
cation of children, and the other the distinct possession
of inheritances. We have taken these two because they
look to and aim at one object, which is the public good.
And this is secured by the fact that children conceived
and born of marriage love become its true and very
own, and from the natural love of offspring are exalted;
for that they are of legitimate descent and are educated
as heirs of all the possessions, spiritual as well as natural,
of their parents. That the public good is founded upon
the right education of children and on the distinct pos-
session of inheritances, is evident to reason. There is
a love of sex, and there is marriage love, but they are dis-
tinctly different. And the one is not by the side of the
other, but one is within the other, and what is within is
nobler than that which is without. And we have per-
ceived that from creation marriage love is within and con-
cealed in the love of sex, as an almond in its shell. There-
fore when marriage love is unfolded from its shell, which
is the love of sex, it glistens before the angels like a gem-


I42 MARRIAGE LOVE. [No. 109
a beryl, or a star-stone. This is so because on marriage
love is inscribed the preservation of the human race,—
which is what we mean by the public good. This is our
judgment respecting the origin of that love. And the
origin of its virtue or potency we conclude, from a consid-
eration of the causes, to be the unfolding and the separa-
tion of marriage love from the love of sex,−which is ef-
fected by wisdom on the part of the man, and by love of
the man's wisdom on the part of the wife. For the love
of sex is in common with beasts, but marriage love is pe-
culiar to mankind. And therefore in so far as marriage
love is freed from the love of sex the man is a man and not
a beast,-and a man gets virtue or potency from his own
love, and a beast from his.”—This was subscribed with
the letter G.
IIo. The seventh time he drew out a paper from which
he read this:—“We compatriots in the recess under the
light of our window have quickened our thoughts and thence
our judgments by meditation upon marriage love. Who
would not be exhilarated by it? For while that love is
in mind it is at the same time in the whole body. We
judge of the origin of that love from its delights. Who
knows or ever can know a trace of any love except from
the delight and pleasure of it? The delights of marriage
love are felt in their origin as states of blessedness satis-
faction and felicity; in their derivations as sensations of love-
liness and pleasure; and in their ultimates as the delight of
delights. The origin of the love of sex therefore is when the
interiors of the mind and thence the interiors of the body
are opened for the inflowing of these delights; and then
the origin of marriage love was when, by betrothal begun,
the primitive sphere of that love brought these ideally
into effect. As regards the virtue or potency of the love,
that comes from the ability of the love to pass through
with its current from the mind into the body; for the mind
from the head is in the body while it is feeling and acting,


No. 111] THE ORIGIN OF MARRIAGE LOVE. I43
—especially while it is in delight from this love. Hence,
we judge, are the degrees of potency and the constancy of
its alternations. And besides we deduce a virtue of po-
tency also from the stock. If that be noble in the father
it becomes noble also by derivation in his offspring. That
this nobility is reproduced, inherited, and descends by
derivation, is a fact as to which reason agrees with experi-
ence.”—To this was subscribed the letter F.
III. The eighth time he drew a paper from which he
read the following:—“We compatriots, in our meeting
have not found the very origin of marriage love, because
being laid up in the sanctuaries of the mind it is inmostly
concealed. Not the most consummate wisdom even, by
any stretch of understanding, can reach that love in its
origin. We have formed many conjectures, but after
revolving the subtleties in our minds, have not known
whether we were conjuring up illusions or rational judg-
ments. He therefore who would draw forth the origin
of that love from the secret places of the mind and set it
before his eyes, let him go to Delphi. We have thought
about the love below its origin; that in the mind it is spir-
itual, and is as a fountain there whence a delicious cur-
rent flows into the breast, where it becomes delightful
and is called bosom love, which considered in itself is
entire friendship, entire confidence, and entire inclination
to mutuality; and when it has passed beyond the
breast becomes genital love. When a young man re-
volves these and like things in his thoughts, as he does
when he chooses for himself one of the sex,−they kindle
in his heart the fire of marriage love; which fire, as it is
the primitive of that love is the origin of it. We know
no origin of its virtue or potency other than the love it-
self, for they are inseparable companions, and yet are such
that sometimes one goes before and sometimes the other.
When the love precedes and the virtue or potency follows
it each is noble, because the potency then is the virtue of


144 MARRLAGE LOVE. [No. 111
marriage love. But if the potency precedes and love
follows, each then is ignoble because the love is then of
carnal potency. We therefore judge the quality of both
from the order in which the love descends or ascends and
so proceeds from its origin to its goal.”—To this was
subscribed the letter D.
112. The last or ninth time he took up a paper from
which he read as follows:– “We compatriots, from our
assemblage, have exercised our judgments upon the two
points of the proposition, the origin of marriage love, and
the origin of its virtue or potency. While deliberating
upon the subtleties of the origin of marriage love, to avoid
obscurity in our reasonings we have distinguished between
the spiritual, the natural, and the carnal love of sex. And
by the spiritual love of sex we mean true marriage love,
because this is spiritual; by the natural love of sex we
mean polygamic love, for this is natural; and by the merely
carnal love of sex we mean lascivious love, because this
is merely carnal. While looking with our judgments into
true marriage love we have seen clearly that it is a love
only between one male and one female; and that from
creation it is heavenly, inmost, and the soul and father
of all good loves, having been inspired into our first par-
ents, and being inspirable into all Christians. And it is
so conjunctive that by it two minds can become one mind,
and two human beings as one man,—which is meant by
becoming “one flesh.” That this love was inspired from
creation is plain from these words in the book of Creation:
—“And a man shall leave father and mother, and shall
cleave unto his wife, and they shall be as one flesh” (Gen.
ii. 24). That it may be inspired into Christians is plain
from these words:– Jesus said, Have ye not read that
He who made them at the beginning made them male and
female? And He said, For this cause shall a man leave
father and mother and shall cleave to his wife, and they
shall be twain in one flesh; wherefore they are no more


No. 113] THE ORIGIN OF MARRIAGE LOVE. I45
twain but one flesh” (Matth. xix. 4–6). This, respecting
the origin of marriage love:–And the origin of the virtue
or potency of true marriage love we conjecture to arise
from similarity and oneness of minds. For when two
minds are united in marriage their thoughts spiritually
and mutually kiss each other, and breathe their virtue
or potency into the body.”—To this was subscribed the
letter S. -
113. Behind a longish partition erected before the doors
in the palace were standing men of a stranger race from
Africa, who called out to the natives of Europe:—“Per-
mit one of us also to offer an opinion concerning the origin
of marriage love, and its virtue or potency.”
And all at the tables gave signal with their hands that
it should be permitted.
And then one of them entered and stood at the table
whereon the tiara was placed, and said:—“You Chris-
tians deduce the origin of marriage love from the love itself.
But we Africans deduce it from the God of heaven and
earth. Is not marriage love a chaste love, pure, and holy?
Are not the angels of heaven in that love? Is not the whole
human race and thence the whole angelic heaven the seed
of that love? Can a thing so super-eminent spring from
any other source than God Himself the Maker and Sus-
tainer of the Universe? You Christians deduce marriage
virtue or potency from various rational and natural causes.
But we Africans deduce it from a state of conjunction of
man with the God of the universe. This state we call a
state of religion, and you a state of the church. For since
the love is thence, and is stable and perpetual, it cannot
but put forth its virtue, which is of its likeness and so is
also stable and perpetual. True marriage love is known
only to the few who are near to God; and therefore the
potency of that love is known to no others. This potency
with that love is described by angels in the heavens as the
delight of perpetual spring.”


I46 MARRIAGE LOVE. [No. 114
114. This having been said all arose; and lo! behind
the golden table whereon the tiara lay a window appeared,
not seen before, and through the window a voice was heard,
“THE TIARA SHALL BE FOR THE AFRICAN’’; and it was
given by the angel into his hand, but not on his head, and
he went home with it. And the natives of the countries of
Europe went out, entered their chariots, and returned to
their homes.
115. The Second Relation:-
Awaking from sleep in the middle of the night, I beheld
at some height towards the east, an angel holding in his
right hand a paper, which by the inflowing light of the sun
appeared in shining white; and on the middle of it was a
writing, in letters of gold. And I saw written—“The Mar-
riage of Good and Truth.” There went forth from the writ-
ing a brightness which diffused in a wide circle around the
paper. The circle or halo from it appeared as the dawn
in the time of spring.
After this I saw the angel descending, with the paper in
his hand. And as he descended the paper appeared less
and less bright, and the writing, which was “The Marriage
of Good and Truth,” changed from the color of gold to
silver, then to copper, afterwards to iron, and finally to that
of the rust of iron, and the rust of copper. At last the angel
was seen to enter a darksome cloud, and to descend through
the cloud upon the earth; and there the paper, although still
held in the angel's hand, was not seen. This was in the
world of spirits, where all men first come together after death.
The angel spoke to me, saying:—“Ask those that come
hither whether they see me, or anything in my hand.”
There came a multitude, a company from the east, a com-
pany from the south, a company from the west, and a
company from the north. And I asked those that came
from the east, and the south—who were men that had been
in the pursuit of learning in the world,—whether they saw
anyone here with me, and saw anything in his hand. They


No. 115] THE ORIGIN OF MARRIAGE LOVE. I47
all said they saw nothing at all. I then asked those that
came from the west, and the north—who were men that
had believed in the words of the learned in the world. They
said they did not see anything. But the last of them who
in the world were in simple faith from charity, or in some
truth from good, after the others had gone away said that
they saw a man with a paper, a man in beautiful apparel,
and the paper had writing upon it; and when they brought
their eyes nearer they said they could read, “The Marriage
of Good and Truth.” And they spoke to the angel, asking
him to tell them what it meant.
And he said:—“All things that exist in the whole heaven
and all that exist in the whole world are nothing but a
marriage of good and truth; for each and all things, both
those that live and breathe, and those that do not live and
breathe, were created from and in the marriage of good
and truth. Nothing whatever is created in truth alone,
and nothing whatever in good alone. This or that alone
is not anything; but by marriage they spring forth and
become something—of such kind as the marriage is. In
the Lord the Creator are Divine Good and Divine Truth in
their very substance. The Being of His substance is Divine
Good, and the Going-forth of His substance is Divine
Truth. And in Him they also are in their very union;
for they infinitely make one in Him. As these two are
one in the Divine Creator, they therefore are one also in
each and all things created from Him; and thereby the
Creator is conjoined with all things created from Him-
self in an eternal covenant as it were of marriage.”
The angel said further that the Sacred Scripture, which
proceeded immediately from the Lord, in general and in
particular is a marriage of good and truth. And as the
church which is formed by truth of doctrine, and religion
which among Christians is formed by good of life according
to truth of doctrine, are solely from the Sacred Scrip-
ture, it is evident that the church is a marriage of good and


ON THE MARRIAGE OF THE LORD AND THE
CHURCH, AND ITS CORRESPONDENCE.
116. The marriage of the Lord and the Church and the
correspondence of it are treated of here because without
knowledge and understanding of this one can scarcely
apprehend that marriage love in its origin is holy, spiritual,
and heavenly, and that it is from the Lord. It is indeed
said by some in the church that marriages have a relation
to the marriage of the Lord with the church, but what the
relation is is not known. In order therefore that the sub-
ject may be so presented as to be seen in some light of un-
derstanding, it is necessary that that holy marriage, which
is with and in those that are the Lord's church, should be
treated of with particularity. With them also, and not with
others, there is true marriage love. But, for the elucidation
of this mystery, the treatment must be divided under the
following heads:— -
I. That in the Word the Lord is called the Bridegroom
and Husband, and the Church the Bride and Wife; and that
the conjunction of the Lord with the Church, and the reciprocal
conjunction of the Church with the Lord is called a Marriage.
II. That the Lord is also called Father, and the Church
Mother.
III. That the offspring of the Lord as Father and the
Church as wife and mother are all spiritual; and are meant
in the spiritual sense of the Word by sons and daughters,
brothers and sisters, sons-in-law and daughters-in-law, and
by other names which are those of lineage.
IV. That the spiritual offspring which are born of the
marriage of the Lord with the Church are truths, from
which come understanding, perception, and all thought; and
goods,-from which are love, charity, and all affection.
V. That, of the marriage of good and truth which pro-


I 5o MArrlAGE LOVE. [No. 116
ceeds and flows in from the Lord, man receives the truth
and to this the Lord conjoins good; and in this way the
church is formed in man by the Lord.
VI. That the husband does not represent the Lord and
the wife the Church; because both together, the husband and
wife, constitute the church.
VII. Therefore that in the marriages of angels in the
heavens and of men on earth there is not a correspondence of
the husband with the Lord and of the wife with the Church:—
VIII. But that the correspondence is with marriage love,
with fecundation, the bearing of offspring, the love of children,
and like things which are in marriages and from them.
IX. That the Word is the medium of conjunction; because
it is from the Lord and thus is the Lord.
X. That the church is from the Lord, and is with those
who come to Him and live according to His commandments.
XI. That marriage love is according to the state of the
church, because it is according to the state of wisdom with
o, 77207.
XII. And that, as the church is from the Lord marriage
love also is from Him.
The explanation of these now follows:–
117. I. THAT IN THE worD THE LORD IS CALLED
THE BRIDEGROOM AND HUSBAND, AND THE CHURCH THE
BRIDE AND WIFE; AND THAT THE CONJUNCTION OF THE
LoRD witH THE CHURCH, AND THE RECIPROCAL CONJUNC-
TION OF THE CHURCH WITH THE LORD IS CALLED A MAR-
RIAGE.-That in the Word the Lord is called the Bride-
groom and Husband, and the Church the Bride and Wife,
may be seen from the following passages:–“He that hath
the Bride is the Bridegroom; but the friend of the Bridegroom,
who standeth and heareth Him, rejoiceth with joy because
of the Bridegroom's voice” Joh. iii. 29. This was said con-
cerning the Lord, by John the Baptist.—“Jesus said. So
long as the Bridegroom is with them the sons of the marriage
cannot fast; the days will come when the Bridegroom shall


No. 118] MARRIAGE OF THE LORD AND THE CHURCH. I51
be taken away from them, then will they fast.” Matth. ix.
15; Mark ii. 19, 20; Luke v. 34, 35—"I saw the holy city,
New Jerusalem, . . . prepared as a Bride adorned for her
Husband.” Rev. xxi. 2. That by the New Jerusalem a
new Church of the Lord is meant, may be seen in the APOCA-
LYPSE REveALED n. 880, 881.-The angel said to John—
“Come, and I will shew thee the Bride, the Wife of the Lamb.
... And he shewed him the Holy City, Jerusalem.” Rev. xxi.
9, Io.—“The marriage of the Lamb is come, and His Wife
hath made herself ready. . . . Blessed are they which are
called to the marriage supper of the Lamb.” xix. 7, 9.—The
Lord is meant by the Bridegroom whom the five virgins
that were ready went forth to meet, and with whom they went
in to the marriage, as is plain from verse 13, where it is
said, “Watch, therefore, for ye know not the day, nor
the hour wherein the Son of Man cometh.” There are,
besides, many passages in the Prophets.
118. II. THAT THE LORD IS ALSO CALLED FATHER, AND
THE CHURCH, MoTHER.—That the Lord is called Father,
appears from these passages:—“Unto us a child is born, unto
us a son is given . . . and His name shall be called Wonder-
ful, Counsellor, God, the Father of eternity, the Prince of
peace.” Is. ix. 6. “Thou, O Jehovah, art our Father, our
Redeemer from everlasting is thy name,” ib. lxiii. 16. “Jesus
said . . . He that seeth me seeth the Father that hath sent me,”
John xii. 44, 45. “If ye had known me ye should have known
my Father also; and from henceforth ye know Him, and have
seen Him,” ib. xiv. 7. “Philip saith . . . Show us the
Father. . . . Jesus saith unto him, . . . He that hath seen me
hath seen the Father. How, then, sayest thou Show us the
Father,” ib. xiv. 8, 9. “Jesus said, I and the Father are
one,” ib. x. 30. “All things whatsoever the Father hath are
mine,” ib. xvi. 15; xvii. Io. “The Father is in me, and
I am in the Father,” ib. x. 38; xiv. Io, 11, 20.
That the Lord and His Father are one as the soul and body
are one; and that God the Father descended from heaven


I52 MARRIAGE LOVE. [No. 118
and assumed the Human, for the redemption and salvation
of man; and that His Human is what is called the Son sent
into the world, is fully shown in the Apocalypse REVEALED.
119. That the Church is called Mother appears from the
following passages:—“Plead with your Mother; she is not
my wife, and I am not her Husband,” Hos. ii. 2, 5. “Thou
art thy Mother's daughter, that loatheth her Husband,” Ez.
xvi. 45. “Where is the bill of your Mother's divorcement,
whom I have put away 2” Is. l. 1. “Thy Mother is like
a vine . . . planted by the waters, bearing fruit,” Ez. xix. 10.
These things were said of the Jewish Church.
“Jesus stretched forth His hand towards His disciples
and said, My Mother and my brethren . . . are they that hear
the Word of God and do it,” Luke viii. 21; Matth. xii. 48,
49; Mark iii. 33–35. By the disciples is meant the church.
“There stood by the cross of Jesus, His Mother . . . and
Jesus, seeing His Mother and the disciple standing by
whom He loved, said unto His mother, Woman, behold thy
son; and He said to the disciple, Behold thy Mother. Where-
fore from that hour the disciple took her unto his own,” John
xix. 25–27. By this is meant that the Lord did not acknowl-
edge Mary as Mother, but the Church; for which reason He
called her “woman,” and mother of the disciple. He called
her the mother of this disciple, or of John, because he repre-
sented the goods of charity. These are the church in very
effect. It is therefore said that he took her unto his own.
It may be seen in the APOCALYPSE REveALED n. 5, 6, 790,
798, 879, that Peter represented truth, and faith; James,
charity; and John, the works of charity. And that the twelve
disciples together represented the church as to all its con-
stituents, n. 233, 790, 903, 915.
12o. III. THAT THE OFFSPRING OF THE LORD As HUS-
BAND AND FATHER, AND THE CHURCH AS WIFE AND
Mother, ARE ALL SPIRITUAL; AND ARE MEANT, IN THE
SPIRITUAL SENSE OF THE WORD, BY SONS AND DAUGHTERS,
BROTHERS AND SISTERS, SONS-IN-LAW AND DAUGHTERS-IN-


No. 121] MARRIAGE OF THE LORD AND THE CHURCH. I53
LAw, AND BY OTHER NAMES WHICH ARE THOSE OF LINE-
AGE.-That none other offspring are borne by the Church
from the Lord needs no elucidation, because reason sees it
without. For it is the Lord from whom every good and
every truth proceeds, and the Church which receives them
and brings them into effect; and all the spiritual things of
heaven and of the church relate to good and truth. Hence
it is that by “sons and daughters” in the Word, in its spir-
itual sense, truths and goods are meant, by “sons” truths
conceived in the spiritual man and born in the natural;
and by “daughters,” goods in like manner. For that
reason they who are regenerated by the Lord are called in
the Word “sons of God,” “sons of the kingdom,” “born of
Him,” and the Lord called His disciples “sons.” Nothing
else is signified by the male child which the woman brought
forth, and which was caught up to God in Rev. xii. 5. See
APOCALYPSE REveALED n. 543. It is because “daughters”
signify goods of the church that the “daughter of Zion,”
“of Jerusalem,” “of Israel,” and “of Judah,” are so often
mentioned in the Word, by which no daughter is meant,
but affection for good, which is of the church. See Apoca-
LYPSE REveALED n. 612. The Lord also calls those who are
of His church brethren and sisters, in Matth. xii. 49; xxv.
4o; xxviii. Io; Mark iii. 35; Luke viii. 21.
121. IV. THAT THE SPIRITUAL OFFSPRING WHICH ARE
BORN OF THE MARRIAGE OF THE LORD witH THE CHURCH
ARE TRUTHS,-FROM WHICH COME UNDERSTANDING, PER-
CEPTION, AND ALL THOUGHT; AND GOODS,-FROM WHICH
ARE LovE, CHARITY, AND ALL AFFECTION.—That goods
and truths are the spiritual offspring born of the Lord
by the Church, is because the Lord is good itself and truth
itself, and these in Him are not two but one; and nothing
can proceed from Him but what is in Him, and is Himself.
That the marriage of good and truth proceeds from the
Lord and flows into men, and is received according to the
**ate of mind and life of those that are of the church, has


I54 MARRIAGE LOVE. [No. 121
been shown in the preceding section, on The Marriage of
Good and Truth. The reason why man by truths has
understanding, perception, and all thought, and by goods
has love, charity, and all affection, is that all things in man
have relation to good and truth, and the two things in him
which constitute him are will and understanding, and the
will is the receptacle of good and the understanding is the
receptacle of truth. That the things proper to the will are
love, charity, and affection, and the things proper to the
understanding are perception and thought, needs no light
from argument, for there is light in the proposition from
the understanding itself.
122. V. THAT, FROM THE MARRIAGE OF GOOD AND
TRUTH which PROCEEDS AND FLOws IN FROM THE LORD,
MAN RECEIVES THE TRUTH, AND TO THIS THE LORD CON-
JOINS GooD; AND THAT IN THIS WAY THE CHURCH IS FORMED
IN MAN BY THE LORD.—The reason why, of the good and
truth that proceed from the Lord as one, man receives
the truth, is that he receives it as his own, and appropri-
ates it to himself as his own. For he thinks it as if of
himself, and speaks from it in like manner, and this
because truth is in the light of the understanding and
he sees it from that light; and what a man sees within
himself, or in his mind,-he knows not whence it is, or he
does not see the inflowing, as he does things that fall
into the sight of the eye; and therefore he supposes it to be
in himself. It is given man of the Lord that it should so
appear, in order that he may be man, and that there
may be in him a reciprocative of conjunction. Add to
this, that man is born a faculty of knowing, understanding,
and acquiring wisdom, and this faculty takes in the truths
whereby he has knowledge, intelligence and wisdom.
And as the female was created by means of the truth of the
male, and is formed in the love of it more and more after
marriage, it follows that she also receives her husband's
truth in herself, and conjoins it with her good.


No. 125) MARRIAGE OF THE LORD AND THE CHURCH. I55
123. That the Lord adjoins and conjoins good to the
truths which a man receives, is because man cannot take
good as of himself, for it is invisible to him. The reason
is that it is not a matter of light but of heat, and heat is
felt, not seen. Therefore when in thought a man sees truth,
he rarely reflects upon the good that, from love in the will,
flows into it and gives it life. Nor does the wife reflect
upon the good in her, but upon the inclination of the hus-
band towards her, which is according to the ascent of his
understanding to wisdom. The good that is in her from
the Lord she applies without the husband knowing any-
thing of the application. From these considerations it is
manifest now that man receives truth from the Lord, and
that the Lord adjoins good to that truth according to his
application of the truth to use, thus, in the degree that he
purposes to think wisely, and thence to live wisely.
124. The reason why the church is thus formed in man
by the Lord is, that then he is in conjunction with the Lord,
—in good from Him, and in truth as if from himself; so that
the man is in the Lord and the Lord in him, according to
His words in John xv. 4, 5. It is the same if for good
we say charity, and for truth, faith; for good is of charity
and truth is of faith.
125. VI. THAT THE HUSBAND DoEs Not REPRESENT
THE LORD, AND THE wife THE CHURCH; BECAUSE BOTH
ToGETHER, THE HUSBAND AND HIs wife CONSTITUTE THE
cHURCH.-It is a common saying in the church that, as
the Lord is the head of the church, so is the husband the
head of the wife; from which it would follow that the
husband represents the Lord, and the wife the church.
But the Lord is the head of the church, and man (homo)
—man and woman—are the church; and still more are
husband and wife together. The church with them is
first implanted in the man, and through the man in the
wife; because the man receives its truth in his understand-
ing, and the wife from the man. If the contrary it is not


156 MARRIAGE LOVE. [No. 125
according to order. This however does sometimes occur;
but with men who are not lovers of wisdom, and therefore
are not of the church; as also with those who depend as
subjects on the beck of their wives. But of this matter
Something may be seen in the Preliminaries, n. 21.
126. VII.--THEREFoRE, THAT IN THE MARRIAGES of
ANGELS IN THE HEAVENS AND OF MEN ON EARTH THERE
IS NOT A CORRESPONDENCE OF THE HUSBAND WITH THE
LORD, AND OF THE WIFE WITH THE CHURCH.-This fol-
lows from what has just been said; to which however
it is to be added that it appears as if truth were the pri-
mary thing of the church, because it is its first in time.
It is from this appearance that prelates of the church have
given the palm to faith, which is of truth, rather than to
Charity, which is of good. In like manner the learned
have placed thought which is of the understanding, before
aſſection which is of the will. It is then as if the knowl-
edge of what the good of charity is, and of what affection
of the will is, were lying hidden in the grave; and as if
earth were cast upon them by some, as upon the dead,
lest they should rise again. But that the good of charity
is the primary thing of the church may be seen by those
with open eyes who have not closed the way from heaven
into their understandings by confirmations in favor of faith,
that it only constitutes the church, and, in favor of thought,
that it only makes the man. Now, as the good of charity
is from the Lord, and truth of faith is with man as if from
him, and these two effect such a conjunction of the Lord
with man as is meant by the Lord's saying, that “He is in
them, and they in Him” (John xv. 4, 5), it is plain that this
conjunction is the church.
127. VIII. BUT THAT THE CORRESPONDENCE IS witH
MARRIAGE LOVE, WITH FECUNDATION, THE BEARING OF
OFFSPRING, THE LOVE OF INFANTs, AND LIKE THINGs which
ARE IN MARRIAGES AND FROM THEM.—These things how-
ever are more deeply hidden than can enter with any light


No. 128] MARRIAGE OF THE LORD AND THE CHURCH. I57
into the understanding, unless a knowledge of correspond-
ence has preceded. If this has not been unveiled to the
understanding—however the subjects of this section might
be explained, it would be in vain; they would not be com-
prehended. But what correspondence is, and that it
is the relation of natural things with spiritual, has been
shown in the APOCALYPSE REVEALED; also in the ARCANA
CELESTIA; and specifically in THE DOCTRINE OF THE NEw
JERUSALEM conceRNING THE SACRED SCRIPTUREs; also in
particular in a Relation respecting it, to follow hereafter. Un-
til this knowledge has been acquired to the understanding in
the shade only these few things shall be presented:—That
marriage love corresponds to affection for genuine truth,
its chastity, purity and holiness; that fecundation corres-
ponds to the potency of truth; that the bearing of offspring
corresponds to the propagation of truth; and that the love
of infants corresponds to the protecting of truth and good.
Now, as truth in man appears as his, and good is adjoined
to it by the Lord, it is plain that the correspondences are of
the natural man with the spiritual or internal man. But
some light will be given on these subjects in the Relations
which follows.
128. IX. THAT THE WORD IS THE MEDIUM OF CON-
JUNCTION, BECAUSE IT IS FROM THE LORD AND THUs Is
THE LORD. The Word is the medium of the Lord’s con-
junction with man and of man's with the Lord, for the
reason that in its essence it is Divine truth united with
Divine good, and Divine good united with Divine truth.
It may be seen in the APOCALYPSE REveALED (n. 373, 483,
689, 881) that this unition is in each and all things of the
Word, in its celestial and its spiritual sense. From which
it follows that the Word is the perfect marriage of good
and truth; and because it is from the Lord, and what
is from Him is in truth Himself, it results that when a
man reads the Word and takes truth therefrom the Lord
adjoins good. For man does not see the goods that affect,


158 MARRIAGE LOVE. [No. 128
because he reads it from the understanding, and the un-
derstanding takes from it nothing but its own things,
which are truths. That good is adjoined to these by
the Lord the understanding feels, from the delight that flows
in when it is enlightened. . But this does not take place in-
teriorly with others than those who read it to the end that
they may acquire wisdom; and the end of acquiring wisdom
is with those who wish to learn more of genuine truths there,
and by means of them to form the church within themselves.
But they who read it only for the glory of erudition, and
they who read it with the notion that the mere reading or
hearing of it inspires faith and conduces to salvation, do
not receive any good from the Lord; because the end of
these is to be saved by the mere words, wherein is
nothing of truth, and the end of those is to be eminent for
their learning—with which end there is no spiritual good
conjoined, but only the natural delight that comes of worldly
glory. Because the Word is the medium of conjunction
it is called the covenant, Old, and New; a covenant sig-
nifies conjunction.
129. X. THAT THE CHURCH IS FROM THE LORD, AND
Is witH THOSE who GO TO HIM, AND LIVE ACCORDING
To HIs commANDMENTs.-It is not denied at this day but
that the church is the Lord's, and because it is the Lord's
that it is from the Lord. It is with those who go to Him,
because His church in the Christian world is from the
Word and the Word is from Him, yea, from Him in such
wise that it is Himself. Therein is the Divine Truth
united with the Divine Good, and this also is the Lord.
Nothing else is meant in John i. 1-14 by the Word “which
was with God, and which was God, . . . from which is
the life and the light of men, . . . and which was made
flesh.” And further, it is with those who go to Him be-
cause it is with them that believe in Him; and no one
can believe that He is God the Saviour and Redeemer,
Jehovah, Justice, the Door by which to enter into the


No. 130] MARRIAGE OF THE LORD AND THE CHURCH. 159
sheepfold—that is into the church—the Way the Truth
and the Life, that no one cometh to the Father but by
Him, that He and the Father are one, and many more
things which He teaches, these things, I say, no man
can believe except from Him. That it cannot be unless He
is approached is because He is God of heaven and earth,
as He also teaches. Who else should be approached?
Who else can be approached? It is with those who live
according to His commandments, because with others
there is no conjunction; for He says:– “He that hath
my commandments and doeth them, he it is that loveth me
. . . and I will love him . . . and will make my abode with
him. But he that loveth me not doth not keep my command-
ments” (John xiv. 21–24). Love is conjunction; and
conjunction with the Lord is the church.
13o. XI. THAT MARRIAGE LovE IS AccordſNG TO THE
STATE OF THE CHURCH, BECAUSE IT IS ACCORDING TO THE
STATE of wisDom witH A MAN.—That marriage love is
according to the state of wisdom with a man, has often
been stated before and will often be said hereafter; it shall
therefore be explained here what wisdom is, and that it
makes one with the church:-With man there is knowl-
edge, intelligence, and wisdom. Knowledge is of things
cognized; intelligence is of reason; and wisdom is of the
life. Wisdom considered in its fulness is at the same
time of things cognized, of reason, and of life; cognitions
precede; through them reason is formed; and wisdom
by both, and this when one lives rationally according
to the verities that are cognitions. Wisdom therefore
is at once of reason and of the life; and it is becoming
wisdom while it is of reason and thence of the life, and is
wisdom when it has become of the life and thence of reason.
The most ancient people in this world acknowledged no
other wisdom but wisdom of life. This was the wisdom
of the men of old who were called sophi (wise men). But
the ancient people who succeeded the most ancient ac-


16o MARRIAGE LOVE. [No. 130
knowledged as wisdom the wisdom of reason; and they
were called philosophi (lovers of wisdom). But at this
day many even call knowledge wisdom; for the culti-
vated, the learned, and the merely knowing are called
wise—wisdom has so glided down from its summit to its
valley.
But something should also be said as to what wisdom
is in its origin, in its progress, and thence in its full state:—
The things in man which pertain to the church, and are
called spiritual, reside in his inmosts; those that concern
the state and are called civil affairs occupy a place below
them; and those that pertain to knowledge, experience,
and skill, and are called natural, form their seat. The
reason why the things that pertain to the church in man
and are called spiritual have their abode in his inmosts,
is that they conjoin themselves with heaven, and through
heaven with the Lord; for no other things enter into man
from the Lord through heaven. That things pertaining
to the state, called civil affairs, occupy a place below the
spiritual, is because they connect themselves with the world;
in fact they are of the world, for they are statutes, laws and
regulations which bind men together so that there may be
formed of them a stable and well ordered society and citi-
zenship. That matters of knowledge, experience and skill,
which are called natural, form the seat, is because they closely
connect themselves with the five bodily senses, and these are
the ultimates on which interior things which are of the
mind and inmost things which are of the soul are as it
were seated. Now, as the things of the church called spir-
itual reside in the inmost, and what resides in the inmost
constitutes the head, and as the things sequent under these
called civil form the body, and the ultimates called natural
make the feet, it is evident that when these three follow
in their order the man is a perfect man. For then they
flow in in like manner as things of the head flow into the
body, and through the body into the feet; so that spiritual


No. 131] MARRIAGE OF THE LORD AND THE CHURCH. 161
things are within civil, and through the civil within the nat-
ural. Now, as spiritual things are in the light of heaven,
it is plain that by their light they enlighten those that follow
in order, and animate them by their heat which is love;
and that when this is so the man has wisdom.
Since wisdom is of life and thence of reason, as was said
above, the question arises, What is wisdom of life? In
a brief summary it is this:—To shun evils because they
are hurtful to the Soul, hurtful to the state, and hurtful to
the body; and to do good deeds because they are of advan-
tage to the soul, to the state, and to the body. This is the
wisdom which is meant by wisdom wherewith marriage
love allies itself. It allies itself therewith in truth by the
fact that it shuns the evil of adultery as a bane to the soul,
to the state, and to the body. And as this wisdom springs
from spiritual things which are of the church, it follows
that marriage love, because it is according to the state of
wisdom is according to the state of the church in a man.
It is also meant by this, that—as has been stated many times
before—in the degree that a man becomes spiritual he is in
true marriage love; for man is made spiritual by means of
the spiritual things of the church. More respecting the
wisdom wherewith marriage love conjoins itself may be
seen below at n. 163–165.
131. XII. AND THAT, AS THE CHURCH IS FROM THE
LoRD, MARRIAGE LovE IS ALSO FROM HIM. As this follows
from what has been said above I refrain from further
confirmations. Besides, that true marriage love is from
the Lord all the angels of heaven testify; and also that
this love is according to the state of wisdom, and the state
of wisdom is according to the state of the church in them.
That such is the testimony of the angels of heaven is plain
from the Relations after the chapters—which are things
seen and heard in the spiritual world.


162 MARRIAGE LOVE. [No. 132
132. To these I will add two Relations. First, this:—
I once conversed with two angels, one from an eastern
heaven the other from a southern heaven, who, when
they perceived that I was meditating on the secrets of wis-
dom pertaining to marriage love, said:—“Do you know
anything about the schools of wisdom in our world?”
I said that I did not yet. And they answered:—“There are
many. And they who love truths from spiritual affection
or because they are truths, and because wisdom is attained
by means of them, come together, at a given signal, and
consider and form conclusions respecting such matters
as are of profounder meaning.” Then they took me by
the hand, saying:—“Come with us and you shall see and
hear. The signal has been given for a meeting today.”
I was led across a plain to a hill; and lo, at the foot of
the hill an avenue of palms, extending to the summit.
We entered it and ascended; and on the top or crown of
the hill a grove appeared, the trees of which upon an ele-
vation of ground formed a kind of theatre, within which
was a level space paved with small stones of various colors.
Around this in quadrangular form seats were placed, on
which lovers of wisdom were seated; and in the midst of
the theatre was a table whereon lay a sealed paper. Those
who were sitting invited us to seats still vacant; but I re-
sponded:—“I am led hither by two angels to see and hear,
and not to sit.” Then the two angels went to the table
in the middle of the paved area, and broke the seal of the
paper and read to those that were sitting the secrets of
wisdom inscribed thereon—which they were now to con-
sider and unfold. They were written and let down upon
the table by angels of the third heaven.
The secrets were three: First:—What is the image of God,
and what the likeness of God, into which man was created?
Second:—Why is not man born into the knowledge pertain-
ing to any love, when yet beasts and birds, the noble and
the ignoble, are born into the knowledge pertaining to all


No. 132] MARRIAGE OF THE LORD AND THE CHURCH. 163
their loves? Third:—What is meant by the tree of life?
And what by the tree of knowledge of good and evil? And
what by eating of them?
Under these was written:—Combine these three into one
statement, and write it on a fresh paper, and place it on the
table, and we shall see. If the statement appears of just
and even weight upon the scale there will be given to each
of you a reward for wisdom. Having said this, the two
angels withdrew, and were taken up into their own heavens.
And then they that were sitting on the seats began to
consider and unfold the secrets proposed to them; and they
spoke in this order:—First, those on the north side, then
those on the west, after them those on the south, and finally
those at the east. And they took up the first subject for
consideration, which was:—WHAT IS THE IMAGE of GoD,
AND WHAT THE LIKENESS OF GOD, INTO which MAN was
CREATED P Then first these words from the Book of Cre-
ation were read aloud before all:—“And God said, Let
us make man in our image, after our likeness. . . . And God
created man in His own image, in the image of God created
He him (Gen. i. 26, 27).-‘‘In the day that God created
man, in the likeness of God made He him” (v. 1.).
They who sat at the north first spoke; saying, that the
image of God and the likeness of God are the two lives
breathed into man by God; which are the life of the will,
and the life of the understanding. For we read, “Je-
hovah God ... breathed into the nostrils of Adam the breath
of lives; and man became a living soul” (Gen. ii. 7). Into
the nostrils is into perception, that there was in him a will
for good and understanding of truth, and thus the breath
of lives; and as the life was breathed into him by God,
the image and likeness of God signify integrity, by virtue
of wisdom and love and by virtue of justice and judgment
in him.
Those who sat at the west favored these views; adding
this, however, that the state of integrity breathed into him


I64 MARRIAGE LOVE. lNo. 132
by God is breathed into every man after him, continually;
but it is in man as in a receptacle, and since man is as the
receptacle he is an image and likeness of God.
Then the third in order, those who sat at the south, said:—
The image of God and the likeness of God are two dis-
tinct things, but in man are united, from creation. And we
see, as from interior light, that the image of God may be
destroyed by man, but not the likeness of God. This
appears, as through a veil, from the fact that Adam retained
the likeness of God after he had lost the image of God;
for we read, after the curse, “Behold, the man is as one
of us, knowing good and evil” (Gen. iii. 22). And afterwards
he is called the likeness of God, but not the image of God
(Gen. v. 1). But let us leave it to our associates who sit
at the east, and thus are in superior light, to say what
the image of God properly is, and what the likeness
of God.
When it had become silent those sitting at the east rose
from their seats and looked up to the Lord; and after that
sat down again and said:—The image of God is a receptacle
of God; and as God is love itself and wisdom itself, the
image of God in man is the receptacle in him of love and
wisdom from God. And the likeness of God is the per-
fect semblance and full appearance as if the love and wis-
dom are in man, and therefore just as if his own; for man
feels no otherwise than that he loves of himself, and has
wisdom of himself, when yet it is not of himself at all but
of God. God alone loves of Himself, and has wisdom of
Himself, because God is very love and very wisdom. The
semblance or appearance that love and wisdom or good
and truth are in man, as if his own, makes man to be man,
and capable of being conjoined to God, and so, of living
to eternity. Whence it follows, that man is man from the
fact that he can will good and understand truth just as if
of himself, and yet know and believe that it is of God. For,
through his knowing and believing this God puts His


No. 133] MARRIAGE of THE LORD AND THE CHURCH. 165
image in a man. This could not be if he should believe
that it is from himself and not from God.
Having said this, there came upon them a zeal from
love of truth, from which they spoke these words:–How
can man receive anything of love and wisdom, and retain it,
and re-produce it, unless he feels it as his own P And how
can there be conjunction with God through love and wisdom,
unless there is given to man something of the reciprocal
of conjunction? For there is no conjunction without a
reciprocal; and the reciprocal of conjunction is, that man
shall love God, and taste” the things which are of God,
as if of himself, and yet believe that it is of God. Then,
how can man live to eternity unless he is conjoined with
the eternal God? And consequently, how can man be
man without the likeness of God in him P
Having heard these words all approved, and said, Let
the conclusion therefrom be this:—Man is a receptacle of
God, and a receptacle of God is an image of God; and as
God is love itself and wisdom itself it is of these that man
is a receptacle; and in proportion as he receives the receptacle
becomes an image of God. And man is a likeness of God
from the fact that he feels within himself that the things
which are of God in him are as his own; and yet from this
likeness he is an image of God only so far as he acknowl-
edges that the love and wisdom or good and truth in him
are not his own, and hence are not of him, but are solely in
God, and therefore of God.
133. After this they took up the second subject for con-
sideration—WHY Is Not MAN BORN INTO THE KNowL-
EDGE PERTAINING TO ANY LOVE, Wii EN YET BEASTS AND
BIRDS, BOTH THE NOBLE AND THE IGNOBLE, ARE BORN INTO
* This is an exact rendering of the Latin sapiat, from supere, to taste, in its fun-
damental and primitive sense. From this comes the Latin word for wisdom, supi-
eru...', which is truth tasted, and which thus by living experience has become known
as it cannot otherwise be known—practical knowledge. The beautiful significance
of the word is shown in the Divine admonition—“O taste, and see that the Lord is
good" (Ps. Xxxiv. 8). No other than a literal translation of the word here can so
well express the sense. Tr.


I66 MARRIAGE LOVE. [No. 133
THE KNowLEDGE PERTAINING To ALL THEIR LOVESP First
they confirmed the truth of the proposition by various con-
siderations:–As, with respect to man, that he is born into
no knowledge, not even into the knowledge of marriage
love. And they inquired and learned from investigators
that an infant cannot of connate knowledge even apply
itself to the mother's breast, but must be moved to it by
the mother or the nurse; and that it has only the knowledge
to suck, and this is acquired by continual suction in the
womb. And afterwards, it does not know how to walk;
nor how to articulate its voice into any human word,
nay, nor even how to sound the affection of its love as beasts
do. And further, that it does not know any food suitable for
itself as all beasts do, but seizes whatever is presented,
clean or unclean, and puts it into its mouth. The investi-
gators said that man without instruction has not even the
knowledge to distinguish sex, and knows absolutely noth-
ing of the modes of loving it; and that not even virgins
and youths know them without learning from others,
though educated in the various sciences. In a word, that
man is born corporeal, like as a worm; and remains cor-
poreal unless he learns from others to know, to under-
stand, and to acquire wisdom.
Then they confirmed the statement that beasts, the noble
and the ignoble—such as land animals, birds of the air,
reptiles, fishes, the worms that are called insects,” are
born into all the knowledges of the loves of their life. For
example, into all that relate to their nourishment, all that
relate to their habitation, all that relate to the love of sex
and procreation, and to the rearing of their young. They
confirmed this by marvellous examples, which they recalled
to memory from what they had seen heard and read in the
natural world,—so they called our world in which they
formerly lived—where the beasts are not representative
*Under the Linnean svstem of classification, which prevailed in Swedenborg's
time, the class vermes (worms) included many insects. Tr.


No. 134] MARRIAGE OF THE LORD AND THE CHURCH. 107
but real. When the truth of the proposition was thus
established, they directed their minds to investigate and
discover the ends and causes, through which they might
unfold and disclose this secret. And all said that these
things could not but spring from Divine Wisdom, -in
order that man may be man, and beast be beast; and that
the imperfection of man at his birth thus becomes his per-
fection, and the perfection of the beast at its birth becomes
its imperfection.
134. Then first those on the north began to open their
minds; and said:—Man is born without knowledges that he
may receive all knowledges. If he were born into knowl-
edges he could receive none but those into which he was
born; nor could he then appropriate any to himself,
which they illustrated by this comparison:—A man just
born is as ground into which no seeds have been implanted,
but which can yet receive all seeds, and bring them forth
and make them fruitful. But a beast is as ground already
planted and filled with grasses and herbs, which does not
receive other seeds than those implanted; if it received
others it would choke them. Hence it is that man is many
years in coming to maturity,+within which years he can
be cultivated like the ground, and bring forth as it were
every kind of grain, and flowers, and trees; while a beast
is but a few years in maturing, during which it cannot
be perfected in any other than the things which are connate.
Next those at the west spoke, and said:—Man is not
born with knowledge, like a beast, but is born a faculty,
and an inclination,-a faculty for knowing, and an inclina-
tion for loving; and is born a faculty not merely for know-
ing but for understanding, and for acquiring wisdom;
and is born too an inclination, the most perfect, not only
for loving the things which are of self and of the world,
but those also that are of God, and of heaven. Conse-
quently man is born of his parents an organism which lives
only in the external senses, and at first in none that are


168 MARRIAGE LOVE. [No. 134
internal—in order that he may become successively, first
a natural man, then rational, and finally spiritual; which
he would not become if he were born into knowledges and
loves as beasts are. For connate knowledges and affec-
tions limit progression; but a connate faculty and inclina-
tion limit nothing. Man can therefore be perfected in
knowledge, in intelligence, and in wisdom to eternity.
Afterwards those on the South took up the subject, and
expressed their opinion, saying:—It is impossible for man
to acquire any knowledge from himself, because no knowl-
edge is connate in him, but he can acquire it from others;
and as he can get no knowledge, neither can he get love
from himself, since there is no love where there is no knowl-
edge, for knowledge and love are inseparable companions.
They can no more be separated than will and understand-
ing, or affection and thought, nay, no more than essence
and form. Therefore in just so far as man takes knowl-
edge from others love adjoins itself to it as its companion.
The universal love which adjoins itself is the love of know-
ing, of understanding, and of acquiring wisdom. This love
is in man only, and in no beast,-and it flows in from God.
We agree with our companions from the west, that man is
not born into any love, and therefore not into any knowl-
edge, but that he is only born into an inclination to love,
and hence into a faculty for receiving knowledges—not from
himself but from others, that is, through others. It is said,
through others, because neither do they receive anything of
knowledge from themselves, but from God. We agree also
with our companions from the north, that man when first
born is as ground in which no seeds have been planted, but
in which seeds may be implanted, good and bad. To these
considerations we add, that beasts are born into natural
loves, and hence into knowledges corresponding to them;
and yet they do not perceive, think of, understand, and
acquire any wisdom from knowledges; but by means of
them are led by their loves—almost as the blind along the


No. 134] MARRIAGE OF THE LORD AND THE CHURCH. 169
streets by dogs, for as to understanding they are blind;
or rather, as night walkers, who do what they do by blind
knowledge, the understanding being asleep.
Finally those from the east spoke, and said—We assent
to what our brothers have said, that man has no knowledge
from himself, but has it from others, and through others—
to the end that he may come to know and acknowledge
that all his knowledge understanding and wisdom are
of God; and that he cannot otherwise be conceived born
and generated of the Lord, and become His image and
likeness. For he becomes an image of the Lord by the
fact that he acknowledges and believes that every good of
love and of charity, and every truth of wisdom and of faith
he has received and does receive from the Lord, and noth-
ing at all from himself. And he becomes a likeness of the
Lord by the fact that he feels this within himself as if it
were of himself. He feels this because he is not born into
knowledges but receives them, and what he receives ap-
pears to him as if from himself. So to feel is also given
man by the Lord, that he may be man and not a beast;
for by the fact that he wills, thinks, loves, knows, under-
stands, and acquires wisdom as if of himself, he receives
knowledges, and exalts them into intelligence, and by the
uses of them into wisdom. Thus does the Lord conjoin
man to Himself, and man conjoins himself to the Lord.
This could not have been if the Lord had not provided that
man should be born in total ignorance.
After this pronouncement all desired that a conclusion
should be come to from their deliberations; and the con-
clusion formed was this:—That man is born into no knowl-
edge in order that he may come into all knowledge, and
may progress into intelligence, and by intelligence into
wisdom; and that he is born into no love, that he may come
into all love, through applications of knowledges, from
intelligence; and into love to the Lord through love towards
the neighbor; and so may be conjoined to the Lord, and


17o MARRIAGE LOVE. [No. 134
through this conjunction may become a man and live to
eternity.
135. Then they took the paper and read the third sub-
ject for consideration, which was:—“WHAT IS MEANT BY
THE TREE OF LIFE, whAT BY THE TREE OF KNowLEDGE OF
GooD AND EVIL, AND WHAT BY EATING OF THEM P And all
requested that those who were from the east would unfold
this secret, because it is of profounder meaning, and they
who are from the east are in flaming light, that is are in the
wisdom of love, and that wisdom is meant by the Garden
in Eden, wherein these two trees were placed.
They answered:—We will speak, but as man cannot ob-
tain anything whatever from himself, but receives all from
the Lord, we shall speak from Him; and yet it will be by
us, as if from us. And then they said:—A tree signifies
a man; and its fruit signifies good of life. By the tree of
life, therefore, is meant a man living from God, or God
living in man. And as love and wisdom, and charity
and faith, or good and truth, constitute the life of God in
man, these are meant by the tree of life, and from these
man has life eternal. The like is signified by the tree of
life of which it is given to eat, in Rev. ii. 7; xxii. 2, 14.
By the tree of knowledge of good and evil is signified a
man who believes that he lives of himself, and not from
God; thus, that love and wisdom, charity and faith, that
is, good and truth, are in man, his own, and not of
God, believing this because he thinks and wills, and
speaks and acts, in all similitude and appearance as if
from himself. And because from this belief a man per-
suades himself that God has imparted Himself or infused
Himself into him, therefore the serpent said—“God doth
know that in the day that ye eat of the fruit of the tree your
eyes shall be opened, and ye shall be as God, knowing good
and evil” (Gen. iii. 5). By eating of these trees is signi-
fied reception and appropriation; by eating of the tree of
life, reception of life eternal; and by eating of the tree of


No. 136] MARRIAGE OF THE LORD AND THE CHURCH. 171
knowledge of good and evil, reception of condemnation,--
and therefore both Adam and his wife, together with
the serpent, were accursed. By the serpent is meant the
devil as to love of self and pride in one's own intelli-
gence. This love is the possessor of that tree; and men
who are in the pride of this love are such trees. They
therefore are in a monstrous error who believe that Adam
was wise and did good from himself, and that this was his
state of integrity; when in fact Adam was himself ac-
cursed on account of that belief, for this is signified
by his eating of the tree of knowledge of good and evil.
Therefore he then fell from the state of integrity—in which
he was by virtue of the fact that he believed that he received
wisdom and did good from God, and not at all from him-
self; for this is meant by eating of the tree of life. The
Lord alone when He was in the world was wise of Him-
self; and did good from Himself; because the very Divine
was in Him and was His, from His birth. And therefore
by His own power He became the Redeemer and Saviour.
From all that had been said they formed this conclu-
sion:-That by the tree of life, and the tree of knowledge
of good and evil, and by eating of them, it is signified that
life with man is God in him; and that then it is heaven
to him, and eternal life. And that death to man is the
persuasion and belief that the life he has is not God, but
himself; from which belief comes hell to him and eternal
death, which is damnation.
136. After this they looked at the paper left by the angels
on the table, and saw written upon it:—Join these three
into one statement. And then they brought them together
and saw that the three cohered in a series; and the series
was this:—That man was created to receive love and wis-
dom from God, and yet in all likeness as if it were from him-
self, and this for the sake of reception and conjunction;
and that for the same reason man is not born into any love,
nor into any knowledge, nor even into any power of loving


172 MARRIAGE LOVE. - [No. 136
or of acquiring wisdom of himself; and therefore if he as-
cribes every good of love and every truth of wisdom to
God he becomes a living man; but if he ascribes them to
himself he becomes a dead man.
They wrote this upon a fresh paper and placed it on the
table, and lo, angels were suddenly present, in bright light,
and carried the paper away into heaven. And after it was
read there they that were sitting on the seats heard thence
the words:—Well, Well, Well. And immediately one
appeared as if flying from thence, who had two wings
about the feet, and two about the temples, bearing in his
hand the rewards,--which were robes, caps, and crowns
of laurel. And he came down, and to those sitting at the
north gave robes of the color of opal; to those who sat on
the west he gave scarlet robes; to those at the south, caps,
the borders of which were adorned with fillets of gold and
pearls, and having on the left side jutting diamonds set in
the form of flowers; and to those on the east he gave crowns
of laurel, bespangled with rubies and sapphires. Deco-
rated with these rewards they all went home from the school
of wisdom; and when they came in sight of their wives they
ran forth to meet them, decorated also with distinguishing
gifts from heaven, whereat they wondered.
137. The Second Relation:—While I was meditating on
marriage love, lo, a long way off there appeared two young
children, naked, with baskets in their hands and turtle-
doves flying about them. And when I saw them nearer they
still were as if naked, becomingly adorned with wreaths
of flowers; chaplets of flowers bedecked their heads, and
garlands of lilies and roses of the color of hyacinth obliquely
pendent from the shoulders to the loins, adorned their
breasts; and entwined about the two children, common
to them, was, as it were a chain woven of leaflets with olives
interspersed. But as they came yet nearer they did not
appear as infants, nor naked, but as two persons in the first
bloom of life, clad in robes and tunics of shining silk, in-


No. 137] MARRIAGE OF THE LORD AND THE CHURCH. 173
terwoven with flowers most beautiful to the sight. And as
they came close to me there breathed from heaven through
them a vernal warmth, with fragrant odor as of the earliest
blossomings in gardens and fields. They were two consorts
from heaven.
And then they spoke to me; and as what I had just seen
was in my thought, they asked me:—What did you see?
And when I told them I first saw them as naked infants;
then as young children adorned with wreaths; and at last
as adults clothed in embroidered garments, and that at
the same moment spring breathed upon me with its delights,
they smiled pleasantly, and said they did not see them-
selves, on the way, as infants, nor naked, nor with gar-
lands, but continually in appearance as now. And that
their marriage love was thus represented at a distance—
its state of innocence by their appearing as naked infants—
its delights, by garlands of flowers—and the same now, by
the flowers interwoven in their robes and tunics.
And, they continued:—“As you said that just as we came
near a vernal warmth breathed upon you with its pleasant
aromas, as of a garden, we will tell you why it was so.”
They said:—“We have been now for ages a married pair,
and continually in the bloom of life in which you see us now.
Our first state was as the state of a virgin and youth when
they first unite in marriage; and we then believed that state
was the very blessedness of our life. But we heard from
others in our heaven, and afterwards we ourselves perceived
that that was a state of heat not tempered with light, and
that it would gradually be tempered, 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 both by mutual aid perform in the society; and
that delights follow according to the due proportion of heat
and light, or of wisdom and its love. A warmth as of spring
breathed upon you as we drew near, because marriage
love and vernal heat in our heaven act as one, for with us


I74 MARRIAGE LOVE. [No. 137
heat is love, and the light with which heat is united is wis-
dom; and use is as the atmosphere which carries them both
in its bosom. What are heat and light without a con-
tainant? So what are love and wisdom without their use?
The love of marriage is not in them, because the subject
in which they might be is not. In heaven where the heat
is vernal, there is true marriage love. That it is [only]
there is because it is not vernal elsewhere than where heat
is equally united with its light, or where there is as much
heat as light, and vice versa. And we aver that as heat is
delighted with light, and reciprocally light with heat, so
love is with wisdom and reciprocally wisdom with love.”
They said further:—“With us in heaven there is perpetual
light, and never the shade of evening; still less is there
darkness; because our sun does not set and rise like your
sun, but remains continually midway between the zenith
and the horizon, which according to your manner of
speech is an elevation of 45 degrees. Hence it is that the
heat and light proceeding from our sun make perpetual
spring; and that a perpetual vernal influence breathes upon
those in whom love is equally united with wisdom. And our
Lord, through the eternal union of heat and light, breathes
forth nothing else than uses; and thence are the germina-
tions on your earth, and the mating of your birds and ani-
mals, in the spring time. For the vernal heat opens their
interiors and affects them to their very inmosts, which are
called their souls, and imparts its marriage impulse, and
causes their inclination to fruitfulness to come into its
delights, by continual conatus to production of the fruits
of use—which use is the propagation of their kind. But
with men there is perpetual influx of vernal heat from the
Lord, so that they can at any time, even in mid-winter,
enjoy the delights of marriage; for men were created re-
ceptions of light, that is of wisdom, from the Lord; and
women were created receptions of heat, that is of love of
the wisdom of the man, from the Lord. Hence now it is


No. 137] MARRIAGE OF THE LORD AND THE CHURCH. I75
that, as we drew near, a vernal warmth breathed on you,
with a fragrant odor as of the early blossomings in gardens
and fields.”
Having said this the man gave me his right hand and
led me to homes where there were married pairs in similar
bloom of life as themselves. And he said:—“These wives,
now seen like virgins, were old women in the world; and
their husbands, now appearing as young men, were infirm
old men; and they were all restored by the Lord to this
flower of age because they mutually loved each other, and
from religion shunned adulteries as heinous sins.”
And they added:—“No one knows the blessed delights of
marriage love but who rejects the horrid delights of adul-
tery; and no one can reject them unless he receives wisdom
from the Lord; and no one has wisdom from the Lord
unless he performs uses from the love of use.”
At the same time I observed also the furniture of their
houses, every article of which was in a heavenly form,
and glistened with gold flaming as it were with inwrought
rubies.


I66 MARRIAGE LOVE. [No. 133
THE KNowLEDGE PERTAINING To ALL THEIR LovEs? First
they confirmed the truth of the proposition by various con-
siderations:—As, with respect to man, that he is born into
no knowledge, not even into the knowledge of marriage
love. And they inquired and learned from investigators
that an infant cannot of connate knowledge even apply
itself to the mother's breast, but must be moved to it by
the mother or the nurse; and that it has only the knowledge
to suck, and this is acquired by continual suction in the
womb. And afterwards, it does not know how to walk;
nor how to articulate its voice into any human word,
nay, nor even how to sound the affection of its love as beasts
do. And further, that it does not know any food suitable for
itself as all beasts do, but seizes whatever is presented,
clean or unclean, and puts it into its mouth. The investi-
gators said that man without instruction has not even the
knowledge to distinguish sex, and knows absolutely noth-
ing of the modes of loving it; and that not even virgins
and youths know them without learning from others,
though educated in the various sciences. In a word, that
man is born corporeal, like as a worm; and remains cor-
poreal unless he learns from others to know, to under-
stand, and to acquire wisdom.
Then they confirmed the statement that beasts, the noble
and the ignoble—such as land animals, birds of the air,
reptiles, fishes, the worms that are called insects,” are
born into all the knowledges of the loves of their life. For
example, into all that relate to their nourishment, all that
relate to their habitation, all that relate to the love of sex
and procreation, and to the rearing of their young. They
confirmed this by marvellous examples, which they recalled
to memory from what they had seen heard and read in the
natural world,—so they called our world in which they
formerly lived—where the beasts are not representative
• Under the Linnean system of classification, which prevailed in Swedenborg's
time, the class vermes (worms) included many insects. Tr.


No. 134] MARRIAGE of THE LORD AND THE CHURCH. 167
:
but real. When the truth of the proposition was thus
established, they directed their minds to investigate and
discover the ends and causes, through which they might
unfold and disclose this secret. And all said that these
things could not but spring from Divine Wisdom, -in
order that man may be man, and beast be beast; and that
the imperfection of man at his birth thus becomes his per-
fection, and the perfection of the beast at its birth becomes
its imperfection.
134. Then first those on the north began to open their
minds; and said:—Man is born without knowledges that he
may receive all knowledges. If he were born into knowl-
edges he could receive none but those into which he was
born; nor could he then appropriate any to himself,
which they illustrated by this comparison:—A man just
born is as ground into which no seeds have been implanted,
but which can yet receive all seeds, and bring them forth
and make them fruitful. But a beast is as ground already
planted and filled with grasses and herbs, which does not
receive other seeds than those implanted; if it received
others it would choke them. Hence it is that man is many
years in coming to maturity,+within which years he can
be cultivated like the ground, and bring forth as it were
every kind of grain, and flowers, and trees; while a beast
is but a few years in maturing, during which it cannot
be perfected in any other than the things which are connate.
Next those at the west spoke, and said:—Man is not
born with knowledge, like a beast, but is born a faculty,
and an inclination,--a faculty for knowing, and an inclina-
tion for loving; and is born a faculty not merely for know-
ing but for understanding, and for acquiring wisdom;
and is born too an inclination, the most perfect, not only
for loving the things which are of self and of the world,
but those also that are of God, and of heaven. Conse-
quently man is born of his parents an organism which lives
only in the external senses, and at first in none that are


168 MARRIAGE LOVE. [No. 134
internal—in order that he may become successively, first
a natural man, then rational, and finally spiritual; which
he would not become if he were born into knowledges and
loves as beasts are. For connate knowledges and affec-
tions limit progression; but a connate faculty and inclina-
tion limit nothing. Man can therefore be perfected in
knowledge, in intelligence, and in wisdom to eternity.
Afterwards those on the south took up the subject, and
expressed their opinion, saying:—It is impossible for man
to acquire any knowledge from himself, because no knowl-
edge is connate in him, but he can acquire it from others;
and as he can get no knowledge, neither can he get love
from himself, since there is no love where there is no knowl-
edge, for knowledge and love are inseparable companions.
They can no more be separated than will and understand-
ing, or affection and thought, nay, no more than essence
and form. Therefore in just so far as man takes knowl-
edge from others love adjoins itself to it as its companion.
The universal love which adjoins itself is the love of know-
ing, of understanding, and of acquiring wisdom. This love
is in man only, and in no beast,-and it flows in from God.
We agree with our companions from the west, that man is
not born into any love, and therefore not into any knowl-
edge, but that he is only born into an inclination to love,
and hence into a faculty for receiving knowledges—not from
himself but from others, that is, through others. It is said,
through others, because neither do they receive anything of
knowledge from themselves, but from God. We agree also
with our companions from the north, that man when first
born is as ground in which no seeds have been planted, but
in which seeds may be implanted, good and bad. To these
considerations we add, that beasts are born into natural
loves, and hence into knowledges corresponding to them;
and yet they do not perceive, think of, understand, and
acquire any wisdom from knowledges; but by means of
them are led by their loves—almost as the blind along the


No. 134] MARRIAGE OF THE LORD AND THE CHURCH. 169
streets by dogs, for as to understanding they are blind;
or rather, as night walkers, who do what they do by blind
knowledge, the understanding being asleep.
Finally those from the east spoke, and said–We assent
to what our brothers have said, that man has no knowledge
from himself, but has it from others, and through others—
to the end that he may come to know and acknowledge
that all his knowledge understanding and wisdom are
of God; and that he cannot otherwise be conceived born
and generated of the Lord, and become His image and
likeness. For he becomes an image of the Lord by the
fact that he acknowledges and believes that every good of
love and of charity, and every truth of wisdom and of faith
he has received and does receive from the Lord, and noth-
ing at all from himself. And he becomes a likeness of the
Lord by the fact that he feels this within himself as if it
were of himself. He feels this because he is not born into
knowledges but receives them, and what he receives ap-
pears to him as if from himself. So to feel is also given
man by the Lord, that he may be man and not a beast;
for by the fact that he wills, thinks, loves, knows, under-
stands, and acquires wisdom as if of himself, he receives
knowledges, and exalts them into intelligence, and by the
uses of them into wisdom. Thus does the Lord conjoin
man to Himself, and man conjoins himself to the Lord.
This could not have been if the Lord had not provided that
man should be born in total ignorance.
After this pronouncement all desired that a conclusion
should be come to from their deliberations; and the con-
clusion formed was this:–That man is born into no knowl-
edge in order that he may come into all knowledge, and
may progress into intelligence, and by intelligence into
wisdom; and that he is born into no love, that he may come
into all love, through applications of knowledges, from
intelligence; and into love to the Lord through love towards
the neighbor; and so may be conjoined to the Lord, and


17o MARRIAGE LOVE. [No. 134
through this conjunction may become a man and live to
eternity.
135. Then they took the paper and read the third sub-
ject for consideration, which was:—“WHAT IS MEANT BY
THE TREE OF LIFE, WHAT BY THE TREE OF KNOWLEDGE OF
GooD AND EVIL, AND WHAT BY EATING OF THEM P And all
requested that those who were from the east would unfold
this secret, because it is of profounder meaning, and they
who are from the east are in flaming light, that is are in the
wisdom of love, and that wisdom is meant by the Garden
in Eden, wherein these two trees were placed.
They answered:—We will speak, but as man cannot ob-
tain anything whatever from himself, but receives all from
the Lord, we shall speak from Him; and yet it will be by
us, as if from us. And then they said:—A tree signifies
a man; and its fruit signifies good of life. By the tree of
life, therefore, is meant a man living from God, or God
living in man. And as love and wisdom, and charity
and faith, or good and truth, constitute the life of God in
man, these are meant by the tree of life, and from these
man has life eternal. The like is signified by the tree of
life of which it is given to eat, in Rev. ii. 7; xxii. 2, 14.
By the tree of knowledge of good and evil is signified a
man who believes that he lives of himself, and not from
God; thus, that love and wisdom, charity and faith, that
is, good and truth, are in man, his own, and not of
God, believing this because he thinks and wills, and
speaks and acts, in all similitude and appearance as if
from himself. And because from this belief a man per-
suades himself that God has imparted Himself or infused
Himself into him, therefore the serpent said—“God doth
know that in the day that ye eat of the fruit of the tree your
eyes shall be opened, and ye shall be as God, knowing good
and evil” (Gen. iii. 5). By eating of these trees is signi-
fied reception and appropriation; by eating of the tree of
life, reception of life eternal; and by eating of the tree of


No. 136] MARRIAGE OF THE LORD AND THE CHURCH. 171
knowledge of good and evil, reception of condemnation,--
and therefore both Adam and his wife, together with
the Serpent, were accursed. By the serpent is meant the
devil as to love of self and pride in one's own intelli-
gence. This love is the possessor of that tree; and men
who are in the pride of this love are such trees. They
therefore are in a monstrous error who believe that Adam
was wise and did good from himself, and that this was his
state of integrity; when in fact Adam was himself ac-
cursed on account of that belief, for this is signified
by his eating of the tree of knowledge of good and evil.
Therefore he then fell from the state of integrity—in which
he was by virtue of the fact that he believed that he received
wisdom and did good from God, and not at all from him-
self; for this is meant by eating of the tree of life. The
Lord alone when He was in the world was wise of Him-
self; and did good from Himself; because the very Divine
was in Him and was His, from His birth. And therefore
by His own power He became the Redeemer and Saviour.
From all that had been said they formed this conclu-
sion:—That by the tree of life, and the tree of knowledge
of good and evil, and by eating of them, it is signified that
life with man is God in him; and that then it is heaven
to him, and eternal life. And that death to man is the
persuasion and belief that the life he has is not God, but
himself; from which belief comes hell to him and eternal
death, which is damnation.
136. After this they looked at the paper left by the angels
on the table, and saw written upon it:—Join these three
into one statement. And then they brought them together
and saw that the three cohered in a series; and the series
was this:—That man was created to receive love and wis-
dom from God, and yet in all likeness as if it were from him-
self-and this for the sake of reception and conjunction;
and that for the same reason man is not born into any love,
nor into any knowledge, nor even into any power of loving


172 MARRIAGE LOVE. - [No. 136
or of acquiring wisdom of himself; and therefore if he as-
cribes every good of love and every truth of wisdom to
God he becomes a living man; but if he ascribes them to
himself he becomes a dead man.
They wrote this upon a fresh paper and placed it on the
table, and lo, angels were suddenly present, in bright light,
and carried the paper away into heaven. And after it was
read there they that were sitting on the seats heard thence
the words:—Well, Well, Well. And immediately one
appeared as if flying from thence, who had two wings
about the feet, and two about the temples, bearing in his
hand the rewards,--which were robes, caps, and crowns
of laurel. And he came down, and to those sitting at the
north gave robes of the color of opal; to those who sat on
the west he gave scarlet robes; to those at the south, caps,
the borders of which were adorned with fillets of gold and
pearls, and having on the left side jutting diamonds set in
the form of flowers; and to those on the east he gave crowns
of laurel, bespangled with rubies and sapphires. Deco-
rated with these rewards they all went home from the school
of wisdom; and when they came in sight of their wives they
ran forth to meet them, decorated also with distinguishing
gifts from heaven, whereat they wondered.
137. The Second Relation:-While I was meditating on
marriage love, lo, a long way off there appeared two young
children, naked, with baskets in their hands and turtle-
doves flying about them. And when I saw them nearer they
still were as if naked, becomingly adorned with wreaths
of flowers; chaplets of flowers bedecked their heads, and
garlands of lilies and roses of the color of hyacinth obliquely
pendent from the shoulders to the loins, adorned their
breasts; and entwined about the two children, common
to them, was, as it were a chain woven of leaflets with olives
interspersed. But as they came yet nearer they did not
appear as infants, nor naked, but as two persons in the first
bloom of life, clad in robes and tunics of shining silk, in-


No. 137] MARRIAGE of THE LORD AND THE CHURCH. I73
terwoven with flowers most beautiful to the sight. And as
they came close to me there breathed from heaven through
them a vernal warmth, with fragrant odor as of the earliest
blossomings in gardens and fields. They were two consorts
from heaven.
And then they spoke to me; and as what I had just seen
was in my thought, they asked me:—What did you see?
And when I told them I first saw them as naked infants;
then as young children adorned with wreaths; and at last
as adults clothed in embroidered garments, and that at
the same moment spring breathed upon me with its delights,
they smiled pleasantly, and said they did not see them-
selves, on the way, as infants, nor naked, nor with gar-
lands, but continually in appearance as now. And that
their marriage love was thus represented at a distance—
its state of innocence by their appearing as naked infants—
its delights, by garlands of flowers—and the same now, by
the flowers interwoven in their robes and tunics.
And, they continued:—“As you said that just as we came
near a vernal warmth breathed upon you with its pleasant
aromas, as of a garden, we will tell you why it was so.”
They said:—“We have been now for ages a married pair,
and continually in the bloom of life in which you see us now.
Our first state was as the state of a virgin and youth when
they first unite in marriage; and we then believed that state
was the very blessedness of our life. But we heard from
others in our heaven, and afterwards we ourselves perceived
that that was a state of heat not tempered with light, and
that it would gradually be tempered, 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 both by mutual aid perform in the society; and
that delights follow according to the due proportion of heat
and light, or of wisdom and its love. A warmth as of spring
breathed upon you as we drew near, because marriage
love and vernal heat in our heaven act as one, for with us


I74 MARRIAGE LOVE. [No. 137
heat is love, and the light with which heat is united is wis-
dom; and use is as the atmosphere which carries them both
in its bosom. What are heat and light without a con-
tainant? So what are love and wisdom without their use?
The love of marriage is not in them, because the subject
in which they might be is not. In heaven where the heat
is vernal, there is true marriage love. That it is [only]
there is because it is not vernal elsewhere than where heat
is equally united with its light, or where there is as much
heat as light, and vice versa. And we aver that as heat is
delighted with light, and reciprocally light with heat, so
love is with wisdom and reciprocally wisdom with love.”
They said further:—“With us in heaven there is perpetual
light, and never the shade of evening; still less is there
darkness; because our sun does not set and rise like your
sun, but remains continually midway between the zenith
and the horizon, which according to your manner of
speech is an elevation of 45 degrees. Hence it is that the
heat and light proceeding from our sun make perpetual
spring; and that a perpetual vernal influence breathes upon
those in whom love is equally united with wisdom. And our
Lord, through the eternal union of heat and light, breathes
forth nothing else than uses; and thence are the germina-
tions on your earth, and the mating of your birds and ani-
mals, in the spring time. For the vernal heat opens their
interiors and affects them to their very inmosts, which are
called their souls, and imparts its marriage impulse, and
causes their inclination to fruitfulness to come into its
delights, by continual conatus to production of the fruits
of use—which use is the propagation of their kind. But
with men there is perpetual influx of vernal heat from the
Lord, so that they can at any time, even in mid-winter,
enjoy the delights of marriage; for men were created re-
ceptions of light, that is of wisdom, from the Lord; and
women were created receptions of heat, that is of love of
the wisdom of the man, from the Lord. Hence now it is


No. 137] MARRIAGE of THE LORD AND THE CHURCH. I75
that, as we drew near, a vernal warmth breathed on you,
with a fragrant odor as of the early blossomings in gardens
and fields.”
Having said this the man gave me his right hand and
led me to homes where there were married pairs in similar
bloom of life as themselves. And he said:—“These wives,
now seen like virgins, were old women in the world; and
their husbands, now appearing as young men, were infirm
old men; and they were all restored by the Lord to this
flower of age because they mutually loved each other, and
from religion shunned adulteries as heinous sins.”
And they added:—“No one knows the blessed delights of
marriage love but who rejects the horrid delights of adul-
tery; and no one can reject them unless he receives wisdom
from the Lord; and no one has wisdom from the Lord
unless he performs uses from the love of use.”
At the same time I observed also the furniture of their
houses, every article of which was in a heavenly form,
and glistened with gold flaming as it were with inwrought
rubies.


ON THE CHASTE AND THE NON-CHASTE.
138. As I am still at the beginning of the treatment
of marriage love in particular, and marriage love in par-
ticular can be but indistinctly and thus obscurely known
unless its opposite also which is the unchaste in some meas-
ure appears, and this does appear in a measure or in the
shade when the chaste is described together with the non-
chaste—for chastity is but the removal of the unchaste
from the chaste—[therefore something shall now be said
respecting the chaste and the non-chastel.” But the un-
chaste which is entirely opposite to the chaste is treated of
in an after part of this work, where it is fully described, and
with its varieties, under the title—“THE PLEASURES OF
INSANITY PERTAINING TO SCORTATORY LOVE.” What the
chaste is, and the non-chaste, and with whom they are,
will be explained in the following order:—
I. That chaste, and non-chaste, are only predicated of
marriage, and of such things as pertain to marriage.
II. That chaste, is predicated only of monogamic mar-
riages, or those of one man with one wife.
III. That only a Christian desire for marriage is chaste.
IV. That true marriage love is chastily itself.
V. That all the delights of true marriage love, even the
wltimate delights, are chaste.
VI. That with those who are made spiritual by the Lord
marriage love is purified, and becomes more and more chaste.
VII. That the chastity of marriage comes through the
total renunciation of whoredoms, from religion.
VIII. That chastity cannot be predicated of infants;
nor of boys and girls; nor of young men and virgins before
they feel the love of sex within them.
* Some equivalent to this clause is wanting in the original. Tr.


No. 140) THE CHASTE AND NON-CHASTE. 177
IX. That chastity cannot be predicated of those born
eunuchs; nor of those made eunuchs.
X. That chastity cannot be predicated of those who do
not believe adulteries to be evils of religion; and still less, of
those who do not believe adulteries to be hurtful to society. .
XI. That chastity cannot be predicated of those who only
abstain from adulteries for various external reasons.
XII. That chastity cannot be predicated of those who
believe marriages to be unchaste.
XIII. That chastity cannot be predicated of those who
have abjured marriages by a vow of perpetual celibacy, unless
there is and abides in them a love of true marriage life.
XIV. That the state of marriage ought to be preferred
to a state of celibacy.
The explanation of these propositions now follows:—
139. I. THAT CHASTE, AND NON-CHASTE, ARE PREDI-
CATED OF MARRIAGES, AND OF SUCH THINGS AS PERTAIN To
MARRIAGES, is because true marriage love is chastity itself,
as is to be explained; and the love opposite to it, which is
called scortatory, is un-chastity itself. In so far therefore as
that is purified from this it is chaste, for in so far its destruc-
tive opposite is taken away. From which it is plain that
purity of marriage love is what is called chastity. But there
is marriage love that is not chaste and yet is not un-chastity,
—as, between a married pair who for various external rea-
sons abstain from prurient acts so far as not to think of them.
Yet, if this love in their spirits has not been purified it still is
not chaste. Its form is chaste, but the chaste essence is not
in it.
14o. Chaste and non-chaste are predicated of such
things as pertain to marriages, because the marriage desire
is inscribed upon both sexes, from inmost things to outer-
most, and according to this inscription is the man,—as
to thoughts and affections, and thence inwardly as to the
acts and doings of the body. That this is so appears more
evidently from the un-chaste. The unchastity sitting within


178 MARRIAGE LOVE. [No. 140
their minds is perceived in the sound of their words, and
from their application of everything in conversation even
though it be chaste to things that are lewd. (The sound
of speech is from the affection of the will; the language is
from the thought of the understanding). That is a sign
that the will with all things thereof, and the understanding
with all things thereof, thus the whole mind, and all things
therefrom in the body, overflow with unchastities. I have
heard from the angels that with the most consummate
hypocrites, however chastely they may speak, the unchastity
is perceived by the ear, and is also felt from the sphere that
pours forth from them. This too is a sign that unchastity,
is seated in the inmosts of their minds, and consequently
in the inmosts of their bodies; and that these are outwardly
veiled from the sight, as with a crust bedecked with divers
colors. That a sphere of lasciviousness pours forth from
the unchaste is plain from the statutes among the children
of Israel, that all things and everything that had been de-
filed with such impurities, even by a touch of the hand, was
to be held as unclean. From these considerations it must
be concluded that it is the same with the chaste; that
is to say, that with them each and all things are chaste,
from inmost to outermost, and that the chastity of marriage
love makes it so. Hence the saying in the world, that to
the pure all things are pure, and to the impure all things are
impure.
141. II. THAT CHASTE, IS PREDICATED ONLY of Mono-
GAMIC MARRIAGES, OR THOSE OF ONE MAN WITH ONE wife.
The reason why chaste is predicated only of these marriages
is that with them marriage love resides not in the natural
man, but penetrates to the spiritual, and opens a way for itself
successively to the very spiritual marriage—that of good
and truth—which is its origin, and with which it conjoins
itself. For, that love enters in according to the increase of
wisdom, and this is according to the implantation of the
church by the Lord, as has been shown many times before.


No. 143] THE CHASTE AND NON-CHASTE. 179
This cannot be with polygamists, because they divide
marriage love, and this love divided is not unlike the
love of sex which in itself it natural. But some things
appropriate to this subject will be seen in the chapter on
Polygamy.
142. III. THAT ONLY THE CHRISTIAN DESIRE FOR MAR-
RIAGE IS CHASTE,-is because true marriage love in man goes
on at equal pace with the state of the church in him; and be-
cause that state is from the Lord, as has been shown in the
preceding chapter (n. 130–1) and elsewhere; also because
the church in its genuine truths is in the Word, and in them
the Lord is present there. From all this it follows that there
is no chaste desire for marriage except in the Christian world;
and if it be not there it is yet possible there. By the Chris-
tian desire for marriage is meant marriage of one man with
one wife. That this marriage desire can be implanted
among Christians, and by inheritance descend to the off-
spring of parents who are in true marriage love, and that
from this a faculty and an inclination to wisdom in the things
of the church and of heaven may become connate, will be
seen in its proper place.
That if Christians marry more wives than one they com-
mit not only natural but also spiritual adultery, will be
shown in the chapter on Polygamy.
143. IV. THAT TRUE MARRIAGE LovE IS CHASTITY IT-
sELF. The reasons are these:–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, just in the degree that
the church is in man. 4. Because it is the fundamental love,
and the head of all loves, celestial and spiritual. 5. Because
it is the true seminary of the human race, and thence of the
angelic heaven. 6. Because it therefore exists among the
angels of heaven also, and with them spiritual offspring are
born of it, which are love and wisdom. 7. And because
its use is therefore pre-eminent above all the other uses of


I8o MARRIAGE LOVE. lNo. 143
creation. From all these it follows that true marriage love,
viewed from its origin and in its essence, is so pure and holy
that it may be called purity and holiness, and therefore
chastity, itself. And yet, that it is not absolutely pure either
with men or angels, is to be seen presently in a following
section (vi. n. 146).
144. V. THAT ALL THE DELIGHTS OF TRUE MARRIAGE
LOVE, EVEN THE ULTIMATE DELIGHTS, ARE CHASTE. This
follows from what has been shown above, that true marriage
love is chastity itself, and the delights constitute the life of
it. That the delights of that love ascend to and enter heaven,
—and on the way pass through the joys of the heavenly loves
in which the angels of heaven are; and that these conjoin
themselves with the delights of their marriage love, has been
mentioned above. Moreover, I have heard from the angels
that they perceive these delights within themselves to be
exalted and filled when they ascend from chaste married
pairs on earth. And—on account of some that were stand-
ing by who were unchaste—to the question, whether they
meant also the ultimate delights? they nodded assent, and
said tacitly, why not? Are not these those in their fulness?
From whence these delights are, and what they are, may
be seen above in n. 69, and in the Relations, especially
in those that are to follow. -
145. VI. THAT witH THOSE who ARE MADE SPIRITUAL
BY THE LORD MARRIAGE LovE IS PURIFIED AND BECOMES
MORE AND MORE CHASTE. I. Because the first love—by
which is meant the love before the nuptials and just after the
nuptials—partakes somewhat of the love of sex, thus of the
ardor peculiar to the body, not yet qualified by the love of the
spirit. 2. Because a man from natural becomes spiritual
gradually; for he becomes spiritual in the degree that the
rational—which is the medium between heaven and the
world—begins to derive a soul from influx out of heaven;
which it does in proportion as it is affected and gladdened
with wisdom (of which above, at n. 130); and in so far as


No. 146] THE CHASTE AND NON-CHASTE. 181
this is so his mind is elevated into a superior aura, which is
the containant of heavenly light and heat, or what is the
same, of the wisdom and love in which angels are. For
heavenly light acts as one with wisdom, and heavenly heat
with love. And in the degree that wisdom and its love
increase with married partners marriage love with them
is purified. As this takes place gradually it follows that
the love becomes more and more chaste. This spiritual
purification may be compared with the purification of nat-
ural spirits as it is done by chemists, and is called defecation,
rectification, castigation, cohobation, acuition, decanta-
tion, sublimation; and the purified wisdom may be com-
pared with alcohol, which is a most highly rectified spirit.
3. Now, spiritual wisdom being in itself such that it
grows more and more warm from the love of becoming wise,
and from this increases to eternity—which goes on in pro-
portion as it is purified, so to say, by defecations, castiga-
tions, rectifications, acuitions, decantations, and subli-
mations, and as these are effected by removing and drawing
off the understanding from fallacies of the senses, and
the will from allurements of the body—it is plain that mar-
riage love likewise, whose parent is wisdom, gradually
becomes more and more pure, thus more chaste.
That the first state of love between married partners is
is a state of heat not yet tempered with light; and that it
gradually is tempered, as the husband is perfected in wis-
dom and the wife loves that wisdom in the husband, may be
seen in the Relation at n. 137.
146. But it should be known that there is no entirely
chaste or pure marriage love among men, nor among angels.
There is yet a something not chaste or not pure which ad-
joins or subjoins itself to it. But this is of another nature
than what is un-chaste. For with them the chaste is above
and the not chaste beneath; and there is interposed by the
Lord as it were a door on a pivot which is opened by deter-
mination; and it is watched that it may not stand open, lest


182 MARRIAGE LOVE. [No. 146
one should pass to the other and they commix. For the
natural man is by birth contaminated and crammed with
evils; but his spiritual is not so, because its birth is from
the Lord, for it is re-generation—and this is a gradual sepa-
ration from the evils to which he is inclined by birth.
That no love with man or angels is entirely pure, nor
can be made so; but that the end, purpose, or intention of
the will is primarily regarded by the Lord; and that there-
fore so far as a man is [right] in these, and perseveres in
them, he is initiated into purity, and makes progress towards
it, may be seen above at n. 71.
147. VII. THAT THE CHASTITY of MARRIAGE comes
THROUGH THE TOTAL RENUNCLATION OF WHOREDOMS, FROM
RELIGION. The reason is that chastity is the putting away of
unchastity. It is a universal rule that in so far as any one
puts away evil he is given capacity for good, to succeed it;
and further in so far as evil is hated good is loved, and vice
versa; consequently, in so far as whoredom is renounced the
chastity of marriage enters. That marriage love is purified
and rectified in proportion to the renunciation of whoredoms
any one may see by common perception thus before it is
confirmed. But as not every one has common perception
it is important still that it be illustrated by confirmatory
facts. The confirmations are, that marriage love cools as
soon as it is divided, and increasing coolness causes it to
perish; for the heat of an unchaste love extinguishes it.
There cannot be two opposite heats together. Does not the
one repel the other, and deprive it of its potency? When
therefore the heat of marriage love removes and rejects the
heat of the love of whoredom the marriage love begins
to grow pleasantly warm, and from a sense of its delights
begins to bud and blossom as an orchard and a rosary in
the time of spring, this from the vernal temperature of
the light and heat of the sun of the natural world, that from
the vernal temperature of the light and heat from the sun
of the spiritual world.


No. 148] THE CHASTE AND NON-CHASTE. 183
148. There is implanted in every man from creation, and
therefore by birth, an internal desire and an external desire
for marriage. The internal is spiritual, and the external
is natural. Man comes first into this; and comes into that
as he becomes spiritual. If therefore he remains in the
external or natural desire for marriage the internal or spir-
itual desire is veiled,—even until he knows nothing of it,
yea, until he calls it an empty conceit. And yet, if a man
becomes spiritual he begins to know something of it; after
that, to have some perception of its quality; and gradually,
to feel its pleasantness, its delights, and its exquisite en-
joyments. And as these are experienced the veil above
mentioned between the external and the internal begins
to grow thin, then as it were to melt away, and finally to
dissolve and disappear. When this has come to pass the
external marriage desire still remains, but is continually
purged and purified of its dross, by the internal; and this
until the external becomes as the face of the internal, and
derives its delight and at the same time its life, and the
deliciousness of its potency, from the blessedness that is in
the internal. Such is the renunciation of whoredoms,
through which comes the chastity of marriage. It may be
thought that the external marriage desire remaining after
the internal has separated itself from it, or separated it
from itself, is similar to the external not separated. But
I have heard from the angels that they are entirely unlike;
for that an external from the internal, which they call the
external of the internal, is devoid of any lasciviousness;
because the internal cannot be lascivious, but only in what
is chastely delectable; and that it carries the like into its
external wherein it sensates its delights. With an external
separated from the internal it is entirely otherwise. This
they declared to be lascivious, wholly and in every part.
They compared an external marriage desire from the inter-
nal to a delicious fruit, whose pleasant savor and fragrance
insinuate themselves into its surface, and form that into


184 MARRLAGE LOVE. [No. 148
correspondence with them. They also compared an external
marriage desire from the internal to a granery whose store
never grows less, but what is taken from it is constantly
renewed. But an external separated from the internal they
compared to wheat in a winnower, which if it is scattered
about, only the chaff remains which is dissipated by the
wind. Thus it is with marriage love if whoredom be not
repelled.
149. The reason why chastity of marriage does not come
through the renunciation of whoredoms unless it be done
from religion is, that without religion a man does not be-
come spiritual, but remains natural; and if the natural man
renounces whoredoms his spirit still does not renounce them.
And thus, though it appear to him that he is chaste through
the renunciation, nevertheless unchastity lurks within—
like corruption in a wound but superficially healed.
That marriage love is according to the state of the
church in a man, may be seen above in n. 130. More
may be seen on this subject in the exposition of section
xi. below.
15o. VIII. THAT CHASTITY CANNOT BE PREDICATED of
INFANTS; NOR OF BOYS AND GIRLS; Nor OF YOUNG MEN AND
VIRGINS BEFORE THEY FEEL THE LOVE OF SEX WITH IN THEM.
The reason is that chaste, and unchaste, are solely predicated
of marriages, and of such things as pertain to marriages (see
above n. 139). In the case of those who know nothing of
marriage desires chastity is not predicable; for it is as noth-
ing to them, and there is no affection of nothing, and no
thought about it. But after that nothing a something
springs up when the first of marriage, which is the love of
sex, is felt. That virgins and youths are commonly called
chaste before they feel the love of sex within them, is from
ignorance of what chastity is.
151 (1). IX. THAT CHASTITY CANNOT BE PREDICATED
OF THOSE BORN EUNUCHS; NOR OF THOSE MADE EUNUCHS.—
By those born eunuchs are meant especially those with whom


No. 152(1)] THE CHASTE AND NON-CHASTE. 185
from birth the ultimate of the love is wanting. And as in
such case the first and mediate are without a foundation on
which to subsist, these cannot come forth; or if they come
forth such have no care to distinguish between the chaste and
the unchaste, for both are indifferent to them. But among
these there are many differences. The case is nearly the
same with those made eunuchs as with those born eunuchs.
But those made eunuchs, because they are both men and
women, cannot but regard marriage love as a phantasy,
and its delights as fables. If there is anything of inclina-
tion in them it becomes neuter, that is neither chaste nor
unchaste; and being neuter it takes no name from the one
or from the other.
152 (1). X. THAT CHASTITY CANNOT BE PREDICATED
of THOSE who Do Not BELIEVE ADULTERIEs to BE Evils
of RELIGION; AND STILL LESS, OF THOSE who Do NOT
BELIEVE ADULTERIES TO BE HURTFUL TO SOCIETY.—
The reason why chastity cannot be predicated of these
is that they do not know what chastity is, nor that there
is chastity; for chastity is of marriage, as was shown in
the first section of this chapter. And they that do not be-
lieve adulteries to be evils of religion make marriages
also unchaste, and yet religion in married partners makes
their chastity. Thus nothing is chaste to them and chastity
is therefore named to them in vain. They are adulterers
by confirmation. But those that do not believe adulteries
to be hurtful to society know still less than the former what
chastity is, or that there is chastity, for they are adulterers of
purpose. If they say that marriages are less unchaste than
adulteries, they say it with the mouth and not from the heart,
for marriages with them are cold; and they who from this
cold talk of chaste heat can have no notion of the chaste
heat of marriage love. Of what character they are, what
are the ideas of their thought, and what therefore are the
interiors of their speech, will be seen in Part II, respecting
the In anities of adulterers.


I86 MARRIAGE LOVE. [No. 153(1)
153 (1). XI. THAT CHASTITY CANNOT BE PREDICATED
OF THOSE WHO ONLY ABSTAIN FROM ADULTERIES FOR
v.ARIOUs ExTERNAL REASONs.—Many believe that mere
abstinence from adulteries with the body is chastity, when
in truth it is not chastity unless it be at the same time
with the spirit also. The spirit of a man—by which here
is meant his mind as to affections and thoughts, makes
him chaste, or unchaste; for from thence he is so in the
body. This in fact is absolutely such as is the mind or
spirit. Whence it follows that they are not chaste who
abstain from adulteries with the body and not from the
spirit; neither are they who abstain from them in the
spirit on account of the body. There are many reasons
which cause a man to abstain from them in the body;
and also, in the spirit on account of the body; but whoever
does not desist from them in the body from the spirit is
unchaste. For the Lord says—“If any one looketh on the
woman of another so that he lust after her, he hath committed
adultery with her already in his heart” (Matth. v. 28). The
reasons for abstinence from adulteries with the body only
cannot all be enumerated; for they vary according to the
states of marriage and also according to the states of the
body. For example, there are those who abstain from them
for fear of the civil law and its penalties; for fear of the loss of
reputation, and hence of honor; for fear of diseases there-
from; for fear of quarrels with the wife at home, and hence
of disquietude of life; for fear of the vengeance of the hus-
band or of relatives; and for fear of flogging by the ser-
vants. Then there are those who abstain on account
of poverty; or of avarice; or of imbecility, arising from dis-
ease or from abuse, or from age, or from impotence. Among
them are those also who, because they cannot or dare not
commit adulteries with the body, therefore condemn them
in spirit and so talk morally against them and in favor of
marriages. But if they do not in spirit and the spirit does
not from religion execrate adulteries, they are yet adul-


No. 155 (1)] THE CHASTE AND NON-CHASTE. 187
terers; for, though not with the body, yet with the spirit
they commit them. And therefore after death when they
become spirits they talk openly in favor of them. From
all this it is plain that even the impious can shun adul-
teries as hurtful; but that none but a Christian can shun
them as sins. Now, by these considerations the truth of the
proposition is established, that chastity cannot be predi-
cated of those who abstain from adulteries merely for
various external reasons.
154 (1). XII. THAT CHASTITY CANNOT BE PREDICATED
of THOSE who BELIEVE MARRIAGES TO BE UNCHASTE.-Like
those of whom we have spoken above, neither do these know
what chastity is, nor that there is chastity; and like those who
make chastity to consist only in celibacy, of whom below.
155 (1). XIII. THAT CHASTITY CANNOT BE PREDICATED
OF THOSE WHO HAVE ABJURED MARRIAGES BY A VOW OF PER-
PETUAL CELIBACY, UNLESS THERE IS AND ABIDES IN THEM A
LovE of TRUE MARRIAGE LIFE.-Chastity cannot be predi-
cated of these for the reason that after the vow of perpetual
celibacy marriage love is driven out, -of which alone never-
theless chastity is predicable. And because an inclination to
the sex is yet inherent, from creation and hence by birth; and
when this is restrained and repressed it cannot be but that the
inclination will break forth in heat, and with some in a fer-
ment, which as it rises up from the body into the spirit in-
fests, and with some befouls it; and it may be that the spirit
thence befouled will befoul also the things of religion, and
drag them down from their seat in the internals, where they
are in holiness, into externals where they become but a thing
of the mouth and of gesticulation; for which reason it is
provided of the Lord that this celibacy is only with those
who are in external worship, in which they are because
they do not approach the Lord, and do not read the Word.
With them the eternal life is not so much imperilled by in-
junctions of celibacy, with at the same time a solemn prom-
ise of chastity, as it would be with those who are in internal


188 MARRIAGE LOVE. [No. 155 (1)
worship. Add to this, that many do not enter into that
state of life of their own free will, but some before they come
into freedom from reason, and some to escape the allure-
ments of the world. Among those who adopt that state
of life for the sake of withdrawal of the mind from the
world that they may have leisure for Divine worship, they
only are chaste with whom either there was a love of true
marriage life before that state, or with whom it comes
and remains after it; because it is of this life that chastity
is predicated. And on this account, after death all who
have lived in monasteries are at length absolved from their
vows and set at liberty, that they may be brought to choose
either a married life or a life outside of marriage, ac-
cording to their interior vows and the desires of their love.
If then they enter into marriage life, those who also have
loved the spiritual things of worship are given in marriage
in heaven. But those that choose a life outside of marriage
are sent to their like who dwell on the borders of heaven.
I have asked the angels whether they who have been
zealous in piety and have given themselves up to Divine
worship, and so have withdrawn themselves from the illu-
sions of the world and from the lusts of the flesh, and have
with this purpose taken vows of perpetual virginity, are
received in heaven, and there become first among the blessed,
according to their faith? The angels replied that they
are indeed received, but when they feel the sphere of mar-
riage love there they become sad and troubled; and some,
of their own free will, some by asking leave, and some by
command go or are sent away; and that when they are out-
side of that heaven a way is opened for them to their com-
panions who were in a similar state of life in the world;
and then from being troubled they become merry and
rejoice together.
156 (1). XIV. THAT THE STATE of MARRIAGE ought
To BE PREFERRED TO A STATE OF CELIBACY. —This is evident
from what has thus far been said concerning marriage and


No. 151 (2)] THE CHASTE AND NON-CHASTE. 189
celibacy. That the state of marriage ought to be preferred
is because it is of creation; because its origin is the marriage
of good and truth; because its correspondence is with the
marriage of the Lord and the church; because the church
and marriage love are constant companions; because its
use is pre-eminent above the uses of all things in the crea-
tion, for thence according to order is the propagation of
the human race; and also of the angelic heaven, for this is
from the human race. Add to this that marriage is the
completeness of man; for through this man becomes a full
man, as will be shown in the following chapter. In celi-
bacy these things are all wanting.
But if the proposition be made, that the state of celibacy
is preferable to the state of marriage, and if this be submitted
to examination so that it is assented to, and is established
by confirmations, then these conclusions follow therefrom:—
That marriages are not holy, and that there are not chaste
marriages; nay, that chastity in the female sex is with none
others but those who abstain from marriage and vow per-
petual virginity; and besides, that they who vow perpetual
celibacy are meant by—“Eunuchs who make themselves eu-
nuchs for the sake of the kingdom of God” (Matth. xix. 12).
And many other conclusions, which, coming from an untrue
proposition are also not true. By “eunuchs who make
themselves eunuchs for the sake of the kingdom of God,”
are meant spiritual eunuchs, who are those that in mar-
riages abstain from the evils of whoredom. That Italian
eunuchs are not meant is plain.
151 (2). To this I add two Relations:—
First:—While I was returning home from the school
of wisdom spoken of above (n. 132), on the way I observed
an angel in raiment of the color of hyacinth. He came
to my side and said:—“I see that you are coming from the
school of wisdom, and that you have been delighted with


190 MARRIAGE LOVE. [No. 151 (2)
what you have heard there. And as I perceive that you are
not fully in this world, being at the same time in the natural
world, and therefore do not know about our Olympic
gymnasia, where the ancient Sages meet; and as they learn
from those that come from your world what changes and
successions of state wisdom has undergone and is still pass-
ing through, if you please I will conduct you to a place where
many of the ancient Sages dwell, and many of their sons,
that is of their disciples.”
And he led me towards the boundary between the north
and the east. And looking thitherward from an elevated
place, lo! I beheld a city, and on one side of it two hills, the
one nearer the city being lower than the other. And he
told me:–"This city is called Athens; the lower hill,
Parnassus; and the higher, Helicon. They are so called
because in and about the city dwell ancient sages of Greece,
such as Pythagoras, Socrates, Aristippus, Xenophon, with
their disciples and novices.”
And I asked about Plato, and Aristotle. He said:—
“They and their associates dwell in another region, because
they taught matters of reason, which are of the undcr-
standing; but the others taught morals, which are of the
life.” He said that from this city of Athens students are
frequently sent to the learned among Christians, that they
may report what at this day they think about God, the
creation of the universe, the immortality of the soul, the
state of man in comparison with that of beasts, and about
other things which are matters of interior wisdom. And
he told me that a herald had this day announced an assem-
bly,–an indication that their cmissaries have met with new
comers from the earth, from whom they have heard strange
things. And we saw a great number going out from the city
and from its vicinity, some with laurels on their heads,
some bearing palms in their hands, some with books under
their arms, and some with pens under the hair of the left
temple.


No. 151 (2)] THE CHASTE AND NON-CHASTE. I91
We introduced ourselves among them and went up to-
gether. And lo, on the hill was an octagonal palace, which
was called the Palladium, and we entered. And behold,
eight hexagonal recesses there in each of which was a library,
and also a table at which those crowned with laurel were
sitting. And in the Palladium itself appeared seats cut out
of the rock, on which the others sat themselves down.
Then a door was opened at the left through which two new
comers from the earth were introduced. And, after saluta-
tion, one of the laureates asked them:—WHAT NEws FROM
THE EARTH P
They answered:—“It is new that men like beasts have been
found in the woods, or beasts like men. But they are
known by their face and body to have been born men,
and to have been lost or left in the woods in the second or
third year of their age.” They said that:—“They could
express nothing of thought by sound, nor learn to articu-
late sound into any word. Nor did they know the food
suitable to them as beasts do, but what they found in the
woods they put into their mouths, clean or unclean”; and
many other like things:– “From which,” they said, “some
of the learned among us have conjectured and some inferred
many things respecting the state of men in comparison with
that of beasts.”
On hearing this some of the Sages asked what the conject-
ures and inferences from these facts were. The two strangers
answered:—“They were many, which however might be
reduced to these: 1. That man of his own nature and by
birth is more senseless and thence more abject than any
beast; and so becomes if not instructed: 2. That he can be
instructed, for he has learned to articulate sound and thence
to speak; and by this means he began to express thoughts,
and this gradually, more and more, until he could frame
laws for society,+many of which, however, have been
stamped upon beasts by birth: 3. That beasts have reason
in like manner with men: 4. Therefore if beasts could


I92 MARRLAGE LOVE. [No. 151 (2)
speak they would reason about every thing as skillfully
as men, an indication of which is the fact that they, equally
with men think from reason and prudence: 5. That under-
standing is but a modification of light from the sun, heat
co-operating by means of the ether; so that it is only an
activity of interior nature; and that it can be exalted until
it appears as wisdom: 6. That it is therefore vain to believe
that a man lives after death any more than a beast; except
perhaps that for some days after death, from the breathing
out of the life of the body, he may appear as vapor under
the form of a spectre, before he is dissipated in nature,
somewhat as a twig rekindled from the ashes appears in
the likeness of its own form: 7. Consequently that relig-
ion which teaches that there is a life after death is an in-
vention—to keep the simple inwardly in restraint by its
laws, as they are outwardly restrained by the civil laws.”
To this they added that:—“The merely ingenious reason
in this way, but not the intelligent.”
When asked:—“What do the intelligent think?” they
answered that they had not heard, but they so sup-
posed.
152 (2). Hearing these things all who were sitting at the
tables exclaimed—“Oh, what times there are now on
earth! Alas, what changes wisdom has undergone! How
transformed into foolish ingenuity! Her sun is set, and is
beneath the earth at the very opposite of its meridian! Who
might not know from the example of those lost and found
in the woods that man is such without instruction? Is he
not as he is taught? Is he not born more ignorant than
beasts? Must he not learn to walk? and to talk? If
he did not learn to walk would he stand erect upon his
feet? If he did not learn to speak could he give utterance
to any thought? Is not every man just as he is taught—
insane from falsities, or wise from truths? And when insane
from falsities is he not in all phantasy that he is wiser than
those who are wise from truths? Are there not men,


No. 153 (2)] THE CHASTE AND NON-CHASTE. I93
fatuous and insane, who are no more men than those found
in the woods? Are not those devoid of memory like them?
We conclude from all this that without instruction a man is
not man; and is not a beast; but that he is a form which can
receive within him what makes a man; thus that he is
not born a man, but becomes a man; and that man is born
such a form in order that he may be an organ receiving life
from God, to the end that he may be a subject into which
God can bring every good, and by union with Himself can
be blessed to eternity. We perceive from what you have
said that wisdom is at this day so nearly extinct, or so reduced
to foolishness, that men know absolutely nothing about the
state of life of men relatively to that of beasts. Hence
it is that they do not know man's state of life after death;
and those who might know this but are not willing to know
it, and therefore deny it—as many of your Christians do—
we liken to those found in the woods. Not that they have
become so stupid for want of instruction, but that they
have made themselves so stupid by fallacies of the senses,
which are the dim shadows of truths.”
153 (2). But then one standing in the middle of the
Palladium holding a palm in his hand said:—“I beg you
to unfold this mystery:—How man created in the form of
God could be changed into the form of a devil. I know
that the angels of heaven are forms of God; and that angels
of hell are forms of a devil; and the two forms are opposite—
these of insanity, those of wisdom. Say, then, how man
created a form of God could pass from day into such night,
and could deny God, and eternal life?”
To this the tutors replied in order; first the Pythagoreans,
then the Socratists, and afterwards the others. But there
was a certain Platonist among them who spoke last,-and
his view prevailed; which was that:—“In the Saturnian
time, or golden age, men knew and acknowledged that
they were forms receptive of life from God; and therefore
wisdom was written in their hearts and souls. Hence


I94 MARRIAGE LOVE. [No. 153 (2)
they saw truth by the light of truth; and by truths per-
ceived good, from the delight of its love. But as in sub-
sequent ages the human race fell away from the acknowl-
edgment that every truth of wisdom and every good of
love with them flowed in from God, they ceased to be
habitations of God; and then also talk with God and
consociations with angels ceased. For the interiors of
their minds—which had been turned by God upwards to
God—were bent out of their course, in a more and more
oblique direction outwards to the world, and so by God
through the world to God; and at length were inverted
to the opposite direction, which is downwards to their very
selves. And as God cannot be had in view by man inwardly
inverted, and thus turned away, men separated themselves
from God, and became forms of hell, or of a devil. Whence
it follows that in the earliest ages men acknowledged with
heart and soul that every good of love, and thence every
truth of wisdom in them was from God; and also that these
were God's in them, and thus that they were mere recepta-
cles of life from God; and for that reason they were called
images of God, sons of God, and born of God. But that
in the succeeding ages this was not acknowledged in heart
and soul, but as a kind of persuasive faith; afterwards
as an historical faith; and finally with the mouth only,–
and to acknowledge such a truth only with the mouth is not
to acknowledge, nay, is to deny it in heart. From these
facts it may be seen what wisdom is at this day on earth,
among Christians, when, though they may be inspired of
God by written revelation, they do not know the differ-
ence between man and beast, and many therefore believe
that if a man lives after death a beast must live also, or
because a beast does not live after death neither does a
man live. Has not our spiritual light which enlightens
the sight of the mind become thick darkness to them?
And their natural light which only enlightens the sight of
the body, has it not become splendor to them?


No 155 (2), THE CHASTE AND NON-CHASTE. I95
154 (2). After this they all turned to the two strangers
and thanked them for their visit and information; and
begged them to report what they had heard to their brethren.
The strangers replied that they would confirm them in the
truth that, in so far as they attribute every good of charity
and every truth of faith to the Lord, and not to themselves,
they are men; and in that degree do they become angels
of heaven.
155 (2). The Second Relation:—One morning most
delightful singing heard at some height above me woke
me from sleep; and in that earliest vigil, which is more
internal peaceful and sweet than the following hours of the
day, I was enabled to be kept by it for some time in the
spirit, as if out of the body, and could give exquisite atten-
tion to the affection which was being sung. The singing
of heaven is but an affection of the mind going forth out
of the mouth as melody; for it is voice, distinct from the
discourse of one speaking from an affection of love which
gives life to speech. In that state I perceived that it was
an affection of the delights of marriage love, which was
made melody by wives in heaven. I discerned that it was
so from the tone-quality of the singing, wherein those de-
lights were diversified in marvellous ways.
After this I arose and looked abroad into the spiritual
world. And lo, in the east beneath the sun there appeared
as it were golden rain. It was the morning dew falling in
such abundance which, touched by the rays of the sun, pre-
sented to my sight the appearance of golden rain. Waked
still more by this, I walked forth in the spirit and asked an
angel, who just then met me in the way, whether he saw the
golden rain descending from the sun. He said that he saw
it as often as he was in meditation on marriage love. And
then turning his eyes in that direction he said:–
“The rain is falling upon a mansion in which are three
husbands with their wives, who dwell in the midst of an


196 MARRLAGE LOVE. [No. 155 (2)
eastern paradise. Such rain appears to be falling upon
the mansion from the sun, because wisdom concerning
marriage love and its delights dwells with them—with
the husbands wisdom respecting marriage love, and with
the wives, respecting its delights. But I perceive that you
are meditating on the delights of marriage love. I will
therefore conduct you to the mansion, and introduce you.”
And he led me through paradisal scenes to houses built
of the wood of the olive tree, with two columns of cedar
before the entrance; and introduced me to the husbands, and
begged that I might be permitted, in their presence, to
converse with their wives. And they bowed assent, and
called them.
The wives looked searchingly into my eyes. And I asked,
why they did so? They said:—“We can see exactly what
your inclination is, and the affection from it, and of this
comes thought about the love of sex; and we perceive that
you are thinking intensely about it, and yet chastely.” And
they asked:—
“What would you that we tell you about it?”
I answered:—“Tell me, I pray you, something about the
delights of marriage love.”
The husbands nodded assent, saying—“If agreeable
to you tell something about them. Their ears are chaste.”
And they inquired:—“Who told you to ask us about the
delights of that love? Why not ask our husbands?”
I responded:—“This angel who is with me whispered in
my ear that wives are receptacles and sensories of them,
because they are born loves and all delights are of love.”
To this, with smiling lips, they answered:—“Be prudent,
and not tell of any such thing, unless in an ambiguous
sense; for it is wisdom profoundly reserved in the hearts
of our sex; and not disclosed to any husband unless he is
in true marriage love. The reasons are many, which are
inwardly concealed by us.”
And then the husbands said:—“Our wives know all the


No. 155 (2)] THE CHASTE AND NON-CHASTE. 197
states of our minds, and nothing at all is hidden from them.
They see, perceive, and feel whatever goes forth from our
will; while we, on the other hand, know nothing within
our wives. Wives have this gift because they are most
tender loves and ardent zeals as it were, for the conserva-
tion of marriage friendship and confidence, and so, for the
happiness of life of both—which they look out for, for their
husbands and for themselves, from the wisdom implanted in
their love; which is so full of prudence that they will not and
hence cannot say that they love, but that they are loved.”
I asked:—“Why will they not, and hence cannot?”
They replied, that if the least such thing escaped from
their mouth a coolness would come over their husbands,
and separate them from bed and chamber and from sight.
But this is with those who do not regard marriages as holy,
and therefore do not love their wives from spiritual love.
It is otherwise with those that do so love. In their
minds the love is spiritual, and from this is the natural love
in the body. “We in this dwelling are in this love from
that; and therefore we intrust the secrets of the delights of
marriage love to our husbands.”
I courteously asked that they would disclose some of
these secrets to me also. They instantly looked to a window
at the south, and lo, a white dove, whose wings glistened
as with silver, and whose head was decked with a crest as of
gold. It was standing on a bough from which an olive
put forth. -
Just as it was in the effort to expand its wings the wives
said:—“We will disclose something of them. When this
dove appears it is a sign to us that we may.” And they said: .
—“Every one has five senses, sight, hearing, smell, taste,
and touch. But we have also a sixth sense, which is a
sense of all the delights of the marriage love of the husband.
We have this sense in the palms of our hands, when we
touch the breasts, arms, hands, or cheeks, especially the
breasts of our husbands, and also when we are touched by


198 MARRIAGE LOVE. [No. 155 (2)
them. All the gladnesses and pleasantnesses of the thoughts
of their inner mind (mens), the joys and delights of their
outer mind (animus) and the cheer and merriness of their
bosoms, pass from them into us and take form and become
perceptible, sensible, tactile; and we as exquisitely and
distinctly discern them as the ear discerns the modulations
of song, or as the tongue distinguishes the flavors of delicate
foods. In a word, the spiritual delights of our husbands
put on with us, as it were a natural embodiment. For
that reason we are called by our husbands the sensory
organs of chaste marriage love, and thence of its delights.
But this sense of our sex springs up, subsists, endures, and
is exalted in the degree that our husbands love us from
wisdom and judgment, and as we in turn love them from
the same in them. This sense of our sex is called in the
heavens the sport of wisdom with its love and of love with
its wisdom.
These disclosures awakened in me a desire to know more,
as to the variety of the delights; and they said:—“It is
infinite. But we do not wish to say more. Nor can we,
for the dove at our window, with the olive branch under
its feet has flown away.”
And I looked for its return, but in vain.
Meanwhile I asked the husbands:–“Have you a similar
sense of marriage love?”
They answered:—“We have it in general, but not in par-
ticular. We have a general blessedness, a general delight,
and general pleasure from the particular sensations of our
wives; and this general sense which we have from them is
as the serenity of peace.”
As this was said, behold through the window a swän
appeared, standing on a branch of a fig tree; and he
spread his wings and flew away. Seeing this the husbands
said:—“This is a sign to us for silence about marriage
love. Return at another time, and perhaps more may be
disclosed.”
And they withdrew, and we went away.


OF THE CONJUNCTION OF SOULS AND MINDS
BY MARRIAGE; WHICH IS MEANT BY THE
LORD'S WORDS—THEY SHALL BE NO MORE
TWAIN, BUT ONE FLESH.
156 (2). That by creation there was given to man and
to woman an inclination and also the capability of con-
junction as into one, and that they are in both man and
woman still, is evident from the Book of Creation, and at
the same time from the Lord's words:—In the Book of
Creation, which is called Genesis, we read that:—“Jehovah
God built the rib which He had taken from man into a woman;
and brought her to the man; and the man said—This now
is bone of my bone, and flesh of my flesh; her name shall be
called woman (Ishah), because she was taken out of man
(Ish). Therefore shall a man leave his father and his
mother, and shall cleave unto his wife; and they shall be one
flesh.” (Gen. ii. 22–24).
Likewise the Lord said in Matthew:—“Have ye not
read that He who made them from the beginning made them
male and female, and said, For this cause shall a man leave
father and mother and shall cleave unto his wife; and they
twain shall be one flesh? Wherefore they are no more twain
but one flesh” (xix. 4-5).
From these passages it is plain that woman was created
out of man, and that there is in both an inclination and a
capability of reuniting themselves into one. That the
reunion is into one man (homo) is also plain from the Book
of Creation, where both together are called man (homo); for
we read that, “In the day that God created man (homo)
... male and female created He them . . . and called their
name Man (Homo).” It is said here:—“He called their


2CO MARRIAGE LOVE. [No. 156 (2)
name Adam,” but Adam in the Hebrew language and
Homo are one word. They are also together called man
in chapter I. 27, and III. 22–24 of the same book. And
one man is also meant by one flesh, as is plain from passages
in the Word where it speaks of all flesh, meaning every man;
thus in Gen. vi. 12, 13, 17, 19; Is. xl. 5, 6; xlix. 26; lxvi.
16, 23, 24; Jer. xxv. 31; xxxii. 27; xlv. 5; Ezek. xx. 48;
xxi. 4, 5; and elsewhere.
But what is meant by the rib of the man which was built
into a woman; what by the flesh which was closed up in
the place thereof; and so what is meant by “bone of my
bones and flesh of my flesh,” and by “father and mother”
whom after marriage a man is to leave; and by “cleave
unto his wife,”—all this is shown in the ARCANA CELESTIA
where the two books Genesis and Exodus are explained as
to the spiritual sense. It is there shown that a rib is not
meant by “rib,” nor flesh by “flesh,” nor bone by “bone,”
nor cleave by “cleave,” but that the spiritual things which
correspond to these are meant and hence are signified by
them. That the things meant—which of two make one
man—are spiritual, is plain from the fact that marriage
love conjoins them, and that love is spiritual. It has
been stated several times above that the love of man's
wisdom is transcribed into the wife; and in the sections
that follow this it will be more fully confirmed; but at
present we may not turn aside and so far digress from the
subject here proposed, which is the conjunction of a
married two into one flesh, by the union of souls and
minds. This union shall be illustrated in the following
order:-
I. That there is implanted in each sex, by creation, a
capability and an inclination whereby they can and desire
to be conjoined as into one.
II. That marriage love conjoins two souls and thence
two minds in one.
III. That the will of the wife conjoins itself with the


No. 156 (2) CONJUNCTION OF SOULS AND MINDS 2OI
understanding of the man; and thence the understanding of
the man, with the will of the wife.
IV. That the inclination to unite the man to herself is
constant and perpetual with the wife; but with the man it is
not constant but fluctuating.
V. That conjunction is inspired into the man by the wife
according to his love; and is received by the man according
to his wisdom.
VI. That the conjunction is effected gradually, from
the first days of marriage; and with those who are in true
marriage love it is more and more interior to eternity.
VII. That conjunction of the wife with the rational wis-
dom of the husband is effected from within; but with his
moral wisdom, from without.
VIII. That for the sake of this conjunction as an end
the wife is gifted with a perception of the husband's affec-
tions; and also with consummate prudence in moderating
them.
IX. That wives hide this perception within them and con-
ceal it from their husbands, for reasons which are necessities;
in order that marriage love, friendship, and confidence, and
thus the blessedness of living together and happiness of life
may be secured.
X. That this perception is the wisdom of the wife; that
it is not possible to a man; and that the rational wisdom of
the man is not possible to a wife.
XI. That the wife, from love, is perpetually thinking about
the inclination of the man to herself, with a mind to conjoin
him to her; with the man it is otherwise.
XII. That the wife conjoins herself to the man by apply-
ing herself to the desires of his will.
XIII. That the wife is conjoined to her man through
the sphere of her life going forth from her love.
XIV. That the wife is conjoined to the husband by ap-
propriation of the powers of his manhood; and that this
takes place according to their mutual spiritual love.


202 MARRIAGE LOVE. [No. 156 (2)
XV. That the wife thus receives into herself the image
of her husband, and from this perceives, sees, and feels his
affections.
XVI. That there are duties proper to the man, and duties
proper to the wife; and that the wife cannot enter into the
duties proper to the man, nor the man into the duties proper
to the wife, and rightly perform them.
XVII. That these duties also, according to mutual aid,
conjoin the two into one; and at the same time make one
house.
XVIII. That consorts, according to the above mentioned
conjunctions, become one man more and more.
XIX. That they who are in true marriage love feel
that they are a united man, and as one flesh.
XX. That true marriage love in itself regarded is a union
of souls, a conjunction of minds, and an urging to conjunction
in bosoms and thence in the body.
XXI. That the states of this love are innocence, peace,
tranquility, inmost friendship, entire confidence, and mutual
desire of heart and mind to do each other every good; and
from all these come blessedness, happiness, joy, pleasure,
and from the eternal fruition of these, heavenly felicity.
XXII. That these things can by no means be except in
the marriage of one man with one wife.
The explanation of these now follows:—
157. I. THAT THERE IS IMPLANTED IN EACH SEx, by
CREATION, A CAPABILITY AND AN INCLINATION whereBY
THEY CAN AND DESIRE TO BE CONJOINED AS INTO ONE.-It
has been shown just above, from the Book of Creation,
that the woman was taken out of the man. It results
from this that in both sexes there is a capability and in-
clination to conjoin themselves into one. For that which
is taken out of a thing derives and retains from its peculiar
nature what constitutes its own; which being of like nat-
ure aspires to reunion, and when reunited is as if in itself
when in that, and this reciprocally. That there is this


No 158] conjunction of SouLS AND MINDs. 203
capability of conjunction of one sex with the other, or that
they can be united admits of no doubt; nor that there is
the inclination to be conjoined, for our own experience
teaches both.
158. II. THAT MARRIAGE LovE conjoins Two souls
AND THENCE Two MINDS IN ONE.-Every man consists of a
soul, a mind, and a body. The soul is his inmost, the mind
is his mediate, and the body is the ultimate. As the soul is
the inmost of man it is of celestial origin; his mind being in-
termediate is of spiritual origin; and the body being the
ultimate is of natural origin. Things that are of celes-
tial origin and of spiritual origin are not in space, but are in
appearances of space. And this is known in the world;
hence it is said that extent, and place, cannot be predicated
of things spiritual. When spaces are appearances, then dis-
tance and presence are appearances. That the appearances
of distance and of presence in the spiritual world are accord-
ing to nearness intimacy and affinity of love, has been often
stated and confirmed in the small treatises on that world.
These things are said here in order that it may be understood
that the souls and minds of men are not in space as their
bodies are; because, as was said above, they are of celestial
and spiritual origin. And not being in space they can be
conjoined as in one even if the bodies at the same time are
not. This is realized especially between married partners
who inmostly love each other. But as the woman was taken
out of the man, and this conjunction is a kind of reunition,
it may be seen from reason that it is not conjunction into
one, but adjunction, near and intimate according to the love,
and in the case of those who are in true marriage love ap-
proaching to contact. This adjunction may be called
spiritual cohabitation, which there is with married partners
who tenderly love each other, however distant in body.
There are many evidences of experience which confirm this,
even in the natural world. From all this it is plain that
marriage love conjoins two souls and minds in one.


2O4 MARRIAGE LOVE. [No. 159
159. III. THAT THE will of THE wife conjoins IT-
SELF WITH THE UNDERSTANDING OF THE MAN; AND THENCE
THE UNDERSTANDING OF THE MAN, WITH THE WILL OF
THE wiFE.—The reason is that the male is born to become
understanding and the female to become will loving the
understanding of the male. Whence it follows that mar-
riage conjunction is a joining of the will of the wife with
the understanding of the man, and reciprocally, of the
understanding of the man with the will of the wife. Every-
one sees that there is the closest conjunction of the under-
standing and the will; and that it is such that the one
faculty can enter into the other and take delight from and
in the conjunction.
I6o. IV. THAT THE INCLINATION TO UNITE THE MAN
To HERSELF Is CONSTANT AND PERPETUAL witH THE wife;
BUT witH THE MAN IT IS NOT CONSTANT, BUT FLUCTUAT-
ING-The reason is, that love cannot do otherwise than
love and unite itself, in order that it may be loved in return.
The essence and life of it are nothing else; and women
are born loves, and men, with whom they unite them-
selves that they may be loved in return, are forms of re-
ception. And besides, love is continually efficient. It
is like heat, flame, and fire, which if confined so that they
go not forth into effect, perish. Hence it is that with the
wife the inclination to unite the man to herself is constant
and perpetual. And that with the man there is not a similar
inclination to the wife, is because the man is not love but
only a recipient of love, and because the state of reception
comes and goes—according to intruding cares, according to
the variations of heat and want of heat in the mind from
various causes, and according to increase and decrease of
virile powers in the body, which, not returning steadily
and at stated periods, it results that with men the inclina-
tion to this conjunction is inconstant and fluctuating.
161. V. THAT CONJUNCTION IS INSPIRED INTO THE
MAN BY THE WIFE, ACCORDING TO HIS LOVE; AND IS RE-


No. 161] CONJUNCTION OF SOULS AND MINDs. 205
CEIVED BY THE MAN ACCORDING TO HIS WISDOM.–That
love and thence conjunction is inspired into the man by
the wife, is at this day concealed from men, yea, is uni-
versally denied by them. The reason is that wives per-
suade that only the men love and they themselves receive;
or that the men are loves and they obediences. And they
rejoice in heart when men believe so. There are many
reasons why they persuade them of this, all of which come
of the prudence and circumspection of wives—whereof
something will be told in the following pages, and es-
pecially in the chapter on “The Causes of Cold, of Separa-
tion, and of Divorce among Married Partners.” The
reason why the inspiration and insinuation of love is from
the wives into men is that with men there is nothing of
marriage love, nor even of love of the sex, but only with
wives and women. That this is so has been shown me to
the life in the spiritual world. There was once a conversa-
tion there on the subject, and the men, persuaded by their
wives, insisted that they love and not the wives, and that the
wives receive love from them. To settle the controversy
about this mystery all the women including the wives were
withdrawn from the men, and with them at the same time
the very sphere of the love of sex was removed—which taken
away the men came into a most strange state, never ex-
perienced before, which they greatly bewailed. Then,
while they were in this state the women were brought to them
and the wives to their husbands and softly spoke to them.
But they had become cold to their blandishments, and
turned away, and said among themselves—“What is this?
What is a woman?” And when some said they were their
wives, they answered—“What is a wife? We do not know
you.” But when the wives began to lament this utterly
frigid indifference of the men, and some of them to weep,
the sphere of love of the female sex and the marriage sphere,
which till now had been taken away from them, was re-
stored; and then immediately the men returned into their


206 MARRIAGE LOVE. [No. 161
former state—the lovers of marriage to theirs, and the lovers
of sex into theirs. The men were thus convinced that noth-
ing of marriage love nor even of the love of the sex resides
with them, but solely with wives and women. And yet
afterwards the wives, of their prudence, led the men into
believing that love resides with the men, and that some little
spark of it may pass from them into themselves.
This experience is here adduced that it may be known
that wives are loves, and men are receptions. That men are
receptions according to the wisdom in them—especially
according to this, from religion, that the wife only is to
be loved, is plain from the consideration that when the
wife only is loved the love is concentrated; and as it is also
ennobled thereby it abides in its strength, is steadfast, and
enduring; and that otherwise it would be as when wheat
out of a grainery is cast to the dogs, whereby want comes
to the house.
162. VI. THAT THE CONJUNCTION IS EFFECTED GRAD-
UALLY, FROM THE FIRST DAYS OF MARRIAGE; AND THAT
WITH THOSE WHO ARE IN TRUE MARRIAGE LOVE IT BE-
COMES MORE AND MORE INTERIOR TO ETERNITY.-The
first heat of marriage does not conjoin, for it draws from
the love of sex, which is of the body and thence of the
spirit; and what is from the body in the spirit does not
long endure. But love which is from the spirit in the body
is enduring. Love that is of the spirit, and of the body
from the spirit, is implanted in the souls and minds of a
married pair, together with friendship, and confidence.
When these two conjoin themselves with the first love of
marriage it becomes marriage love, which opens the hearts,
and breaths into them the sweets of love; and this more
and more profoundly as the two adjoin themselves to the
earliest love and that enters into them; and the reverse.
163. VII. THAT conjunction of THE wife witH THE
RATIONAL WISDOM OF THE HUSBAND IS EFFECTED FROM
WITHIN; BUT WITH HIS MORAL WISDOM, FROM WITHOUT.-


No. 164] conjunction of SouLS AND MINDS. 207
That wisdom with men is two-fold, rational and moral;
and that their rational wisdom is only of the understanding,
and their moral wisdom is of the understanding and at
the same time of the life, may be concluded and seen by
mere intuition and exploration. But that it may be known
what is meant by the rational wisdom of men, and what
by their moral wisdom, some specific examples may be
enumerated. The things pertaining to rational wisdom
are designated by various names. In general they are
called knowledge, intelligence, and wisdom; and in par-
ticular, rationality, judgment, talent, learning, sagacity.
But as there are knowledges peculiar to everyone in his
occupation, these are therefore of great diversity; for ex-
ample there are knowledges peculiar to the clergy, pe-
culiar to magistrates, peculiar to the various officials under
them, peculiar to judges, peculiar to physicians, and chem-
ists, peculiar to soldiers, and to mariners, peculiar to me-
chanics, and workmen, peculiar to husbandmen, and so
on. To rational wisdom pertain also all the knowledges
into which youths are initiated in schools and by these
afterwards into intelligence; and they too are called by
various names, as philosophy, physics, geometry, me-
chanics, chemistry, astronomy, jurisprudence, politics,
ethics, history, and many others, through which as by doors
they enter in to things rational, whereby rational wisdom
is formed.
164. And to moral wisdom with men pertain all moral
virtues, which look to the life and enter into it; and also all
spiritual virtues, which flow forth from love to God and love
towards the neighbor and flow together in them. The
virtues which pertain to the moral wisdom of men are like-
wise of various name, and are called temperance, sobri-
ety, probity, benevolence, friendship, modesty, sincerity,
obligingness, civility; and also assiduity, industry, alertness,
alacrity, munificence, liberality, generosity, earnestness,
intrepidity, prudence, and other names. Spiritual virtues


208 MARRIAGE LOVE. [No. 164
with men are love of religion, charity, truthfulness, faithful-
ness, conscience, innocence, and many others. These and
those virtues may in general be referred to love and zeal for
religion, for the public good, for country, for fellow-citizens,
for parents, for wife, and for children. In all these justice
and judgment dominate; justice is of moral wisdom, and
judgment is of rational wisdom.
165. The conjunction of the wife with the rational wis-
dom of the man is from within, because this wisdom is pe-
culiar to the understanding of men, and ascends into a light
in which women are not, which is the reason why women
do not speak from this wisdom, but in the company of men
when such matters are discussed are silent and only listen.
That nevertheless these things are with wives, from within, is
manifest from their listening, and from the fact that in-
wardly they recognize them and favor what they hear and
have heard from their husbands.
And that the conjunction of a wife with the moral wisdom
of men is from without, is because the virtues of this wisdom
for the most part are akin to similar virtues with women,
and partake of the intellectual will of the man, wherewith
the will of the wife unites itself and forms a marriage.
And because the wife knows these virtues in a man better
than the man knows them in himself, it is said that the
conjunction of the wife with them is from without.
166. VIII. THAT For THE SAKE OF THIS CONJUNC-
TION AS AN END THE WIFE IS GIFTED WITH A PERCEPTION
of THE HUSBAND's AFFECTIONS, AND ALSo witH Con-
SUMMATE PRUDENCE IN MoDERATING THEM.—That wives
cognize the affections of their husbands, and that they
prudently moderate them, is also among the secrets of
marriage love concealed by wives. They cognize them
by three senses, by sight, by hearing, and by touch; and
they moderate them all unknown to their husbands. Now
as these things are among the secrets of wives it is not
proper for me to disclose them as to particulars. But


No. 167] CONJUNCTION OF SOULS AND MINDS. 209
since it is proper for wives themselves, therefore four
Relations follow after the chapters, in which they are dis-
closed by them,-two from the three wives dwelling in a
mansion upon which as it were golden rain was seen fall-
ing; and two from seven wives sitting in a garden of roses;
which, if read, the secret will appear unveiled.
167. IX. That wives HIDE THIS PERCEPTION witHIN
THEM AND CONCEAL IT FROM THEIR HUSBANDS, FOR REA-
SONS WHICH ARE NECESSITIES; IN ORDER THAT MARRIAGE
LOVE, FRIENDSHIP, AND CONFIDENCE, AND SO THE BLESS-
EDNESS OF LIVING TOGETHER, AND THE HAPPINESS OF
LIFE MAY BE SECURED.—The hiding and concealment
by wives of their perception of the husband's affections
are called necessities because if made known they would
alienate husbands from bed, from chamber, and from the
house. The reason is that there is profoundly inherent
in most men a marriage coldness, from many causes,
which will be set forth in the chapter On the Causes of
Coldnesses, of Separations, and of Divorces among Married
Partners. If wives were to expose the affections and in-
clinations of their husbands this coldness would break forth
from its hiding places and chill, first the interiors of the
mind, then the bosom, and from thence the ultimates of
love which are consecrated to generation,--which being
chilled marriage love would be so in exile that there would
remain no hope of friendship, of confidence, and of the
blessedness of living together, nor therefore of the happiness
of life; yet with this hope wives are continually nurtured.
To disclose that they know the affections and inclinations
of love in their husbands carries with it a declaration and
divulgence of their own love; and it is known that in so far
as wives open their mouths about it men grow cold
and desire separation. From all this the truth of the prop-
osition is clear, that the reasons why wives conceal their
perception within them, and hide it from their husbands,
are necessities.


2IO - MARRIAGE LOVE. [No. 168
168. X. THAT THIS PERCEPTION IS THE wisdom
OF THE WIFE; THAT IT IS NOT POSSIBLE TO A MAN; AND
THAT THE RATIONAL WISDOM OF THE MAN IS NOT POSSIBLE
To A WIFE.-This follows from the difference that there
is between the masculine and the feminine. It is mas-
culine to perceive from understanding; and feminine
to perceive from love. And the understanding perceives
things also that are above the body and beyond the world,
for rational and spiritual sight goes thither; but love does
not go beyond what it feels; when farther it derives it
from conjunction with the understanding of a man (vir)
established by creation. For understanding is of light,
and love is of heat; and things that are of light are looked
at, and things of love are felt. From these considera-
tions it is manifest that, on account of the universal difference
that exists between the masculine and the feminine the
wisdom of the wife cannot be given to the man, nor the
wisdom of the man to the wife. Nor can the moral wis-
dom of the man be given to women in so far as it partakes
of his rational wisdom.
169. XI. THAT THE wife Is PERPETUALLY THINK-
ING ABOUT THE INCLINATION OF THE MAN TO HERSELF,
witH A MIND TO CONJOIN HIM To HER.—This comports
with the explanation given above, which see, that the
inclination with the wife to unite the man to herself is
constant and perpetual, but with the man is inconstant
and fluctuating. From this it follows that the thought
of the wife is continual about the inclination of the hus-
band to herself, with a mind to conjoin him to her. The
thought of the wife about the husband it is true is inter-
rupted by the domestic affairs that are under her care;
but still it abides in the affection of her love, and with women
this does not disconnect itself from thought, as with men.
But these things I relate as they were told. See the two
Relations from the seven wives sitting in a garden of roses,
which follow one of the chapters.”
*n. 293, 294.
i.
*
~,
s
º
1– A * —


No. 171] conjunction of souls AND MINDs. 2II
17o. XII. THAT THE wife conjoins HERSELF to THE
MAN BY APPLYING HERSELF TO THE DESIRES OF HIS WILL.-
This is among the things well known; explanation of it
is therefore omitted.
171. XIII. THAT THE wife Is conjoined to HER
MAN THROUGH THE SPHERE OF HER LIFE GOING FORTH
FROM HER LovE.—From every man there goes, nay rather
pours forth and encompasses him, a spiritual sphere from
the affections of his love; and this imparts itself to the
natural sphere which is from the body, and they conjoin.
That a natural sphere flows forth continually from the
body—not only from man but also from beasts, yea from
trees, fruits, flowers, and even from metals, is commonly
known. It is so in the spiritual world; but the spheres
flowing out from subjects there are spiritual; and those
that emanate from spirits and angels are deeply spiritual,
because with them are affections of love and interior per-
ceptions and thoughts thence. All sympathy, and antip-
athy, derives thence its origin; also all conjunction and
disjunction. And according to them is presence and
absence there; for what is homogeneous or concordant
effects conjunction and presence, and what is heteroge-
neous and discordant effects disjunction and absence.
These spheres therefore make the distances there. What
these spheres effect in the natural world is known also to
some. The inclinations of the married toward each other
are from no other origin. Unanimous and concordant
spheres unite them; opposing and discordant spheres dis-
unite them. For concordant spheres are delightful and
grateful, and discordant spheres are unpleasant and disa-
greeable. I have heard from the angels, who are in clear
perception of these spheres, that in men there is no part
within, nor any part without, that does not renew itself-
which is effected by dissolutions and restitutions, and that
from them is the sphere which goes forth continually.
And they said that this sphere from the back, and from


2I2 MARRIAGE LOVE. [No. 171
the breast, encompasses a man, but is more attenuate from
the back, and denser from the breast; that what is from
the breast conjoins itself with the respiration, and that
thence it is that a married pair who are of different mind
and discordant affections lie in bed turned back to back;
and on the other hand that those who agree in minds and
affections naturally turn towards each other. They said
further, that the spheres—because they go forth from every
part of a man and are continual, with great fulness about
him—not only outwardly conjoin and disjoin married pairs,
but also inwardly, and that from this fact come all the
differences and varieties of marriage love. Finally, they
said that the sphere of love going forth from a wife who is
tenderly loved is perceived in heaven as deliciously fragrant,
far more delightful than as it is perceived in the world by
a young husband in the first days after marriage. From
all this the truth asserted is plain, that the wife is conjoined
to the man by the sphere of her life going forth from her
love.
172. XIV. THAT THE wife Is conjoin ED To THE
HUSBAND BY APPROPRIATION OF THE POWERS OF HIS MAN-
Hood; AND THAT THIS TAKES PLACE According To THEIR
MUTUAL SPIRITUAL LOVE.-That this is so I have also taken
from the mouth of angels. They said that the prolific
gifts expended by husbands are received by wives entirely,
and add themselves to their lives; and that their wives
lead a life of one mind, and gradually more of one mind
with their husbands; and that thereby is effectively wrought
a union of souls and a conjunction of minds. They said
the reason is this, that his soul is in the prolific [gift] of
the husband, and his mind also as to its interiors which are
conjoined to the soul. They added that this was pro-
vided 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, according to the
Lord's words, one flesh. And also that this was pro-


No. 173] CONJUNCTION OF SOULS AND MINDS. 2I3
vided lest after conception the male man should from
some fancy leave his wife. But they added, that applica-
tions and appropriations of the life of husbands to wives
are effected according to their marriage love, for that
love which is spiritual union conjoins; and that this too
was provided,—for many reasons.
173. XV. THAT THE WIFE THUS RECEIVES INTo HER-
SELF THE IMAGE OF HER HUSBAND, AND THENCE PER-
CEIVES, SEES, AND FEELS HIS AFFECTIONS.—From the
reasons adduced above it follows as proven, that wives
receive into themselves the things pertaining to the wis-
dom of their husbands, that is, the things which are proper
to their souls and minds; and thus from virgins they make
themselves wives. The reasons from whence this follows
are:–1. That the woman was created from the man:
2. That thence there is an inclination in her to unite her-
self and as it were re-unite herself with the man: 3. That
from this union with her companion, and for the sake
of it, the woman is born love of the man; and becomes
more and more his love by marriage, because then the love
continually employs its thoughts about conjoining the
man to herself: 4. That she is conjoined to her only one
by applications of his life's desires: 5. That they are con-
joined by the spheres which encompass them and which
unite themselves, universally and singly, according to the
quality of marriage love with the wives, and at the same
time according to the quality of the wisdom that receives
it on the part of the husbands: 6. That they are conjoined
also through appropriations by wives of the powers of
the husbands: 7. Whence it is clear that something of the
husband is continually transferred to the wife, and is
inscribed upon her as her own. From all this it follows,
that an image of the husband is formed in the wife; from
which image the wife perceives, sees, and feels within her-
self the things that are in her husband, and thence herself
as if in him. She perceives by communication, sees by


2I4 MARRIAGE LOVE. [No. 173
look, and feels by the touch. That she feels the reception
of her love by the husband by the touch—in the palms,
upon her cheeks, arms, hands, and breasts, the three wives
in a palace and the seven wives in a garden of roses dis-
closed to me; of which in the Relations.
174. XVI. THAT THERE ARE DUTIES PROPER To THE
MAN, AND DUTIES PROPER TO THE wiFE; AND THAT THE
WIFE CANNOT ENTER INTO THE DUTIES PROPER TO THE
MAN, NOR THE MAN INTO THE DUTIES PROPER To THE wife,
AND RIGHTLY PERFORM THEM.—That there are duties
proper to the man and proper to the wife there is no need
to illustrate by recounting them. They are many indeed,
and various; and every one knows how to classify them
after their kinds and species, if only he directs his mind
to the discernment of them. The duties above all others
by which wives conjoin themselves to their husbands
are the education of children of both sexes, and of girls
up to the age when they are given in marriage.
175. That a wife cannot enter into the duties proper
to the man, nor on the other hand a man into the duties
proper to the wife, is because they differ as do wisdom and
its love, or as thought and its affection, or as understanding,
and its will. In the proper duties of men understanding
thought, and wisdom act the leading part; but in the proper
duties of wives will, affection, and love act the leading part;
and from these the wife does her duties, from those the man
does his. Their duties are therefore of their own nature
different, and yet are conjunctive, in a successive series.
It is believed by many that women can perform the duties
of men, if only they are initiated into them from their earli-
est age after the manner of boys; and into the exercise of
them they can be, but not into the judgment on which the
right performance of the duties inwardly depends. Women
therefore who are introduced into the duties of men are
constrained in matters of judgment to consult with men;
and then, if free to act, they choose out of their counsels


No. 176] CONJUNCTION OF SOULS AND MINDs. 215
what favors their own love. It is asserted also by some
that women are equally able to lift up the sight of their
understanding into the sphere of light in which men can,
and to view things in the same altitude—which opinion
has been induced upon them by the writings of some learned
authoresses. But these writings, explored in their presence
in the spiritual world, are found not to come of judgment
and wisdom but of imagination and eloquence; and the
products of these two, from elegance and beautiful fit-
ness in the composition of words, appears as if sublime
and erudite, but only to those who term all ingenuity wis-
dom. That on the other hand men cannot enter into the
duties proper to women and rightly perform them, is be-
cause these are not in their affections, which are entirely
distinct from the affections of men. Because the affections
and perceptions of the malesex are from creation and thence
by nature thus distinct, therefore among the statutes given
to the children of Israel was this also:-"The garment of a
man shall not be upon a woman, neither shall the garment of
a woman be upon a man, for it is an abomination.” (Deut.
xxii. 5.) The reason was that in the spiritual world all
are clothed according to their affections, and the two affec-
tions, of the woman and of the man, cannot be united ex-
cept between two, and never in one.
176. XVII. THAT THESE DUTIES ALSo, According
To MUTUAL AID, CONJOIN THE Two INTO ONE; AND At
THE SAME TIME MAKE ONE House.—That the duties of
the husband in some way conjoin themselves with the
duties of the wife, and that the duties of the wife adjoin
themselves to the duties of the husband, and that these
conjunctions and adjunctions are a mutual help, and
are according to mutual help, are among the things known
in the world. But the chief things which confederate,
consociate, and gather the souls and lives of a married
pair into one, are the common care of the education of
children, in relation to which the duties of the husband


216 MARRIAGE LOVE. [No. 176
and the duties of the wife are distinct, and at the same
time conjoin. They are distinct, in that the care of Suck-
ling and the education of infants of both sexes, and also
of the instruction of girls up to the age when they may be
released and associate with men, is a peculiar duty of the
wife. But the care of the instruction of boys, after child-
hood up to puberty, and from that until they become their
own master, is a proper duty of the husband. But these
duties conjoin themselves, by counsels, and support, and
many other mutual helps. That these duties—both the
conjoint and the distinct, or the common as well as the pe-
culiar, draw the minds of a married pair together into
one, and that the love called storge effects this, is known.
It is also known that regarded as to their distinctness and
their conjunction these duties make one house.
177. XVIII. THAT consorts, According to THE ABove
MENTIONED CONJUNCTIONS, BECOME ONE MAN MORE AND
MoRE.—This coincides with the contents of article VI,
which see—where it is explained that conjunction is effected
gradually, from the first days of marriage; and that with
those who are in true marriage love the conjunction becomes
more and more interior, to eternity. They become one man
according to the increase of marriage love; and as in the
heavens this love is genuine, from the celestial and spiritual
life of the angels, a married pair there are called two when
mentioned as husband and wife, and one when spoken of
as angels.
178. XIX. THAT THEY who ARE IN TRUE MARRIAGE
LovE FEEL THAT THEY ARE A UNITED MAN, AND As one
FLESH. That this is so is to be confirmed, not from the mouth
of any inhabitant of the earth, but from the mouths of in-
habitants of heaven; for among men on earth at this day
there is not true marriage love. And besides, they are en-
veloped with a gross body which dulls and absorbs the sense
that married partners are a united man and as one flesh.
Moreover, they who in the world love their consorts only


No. 179] CONJUNCTION OF SOULS AND MINDS. 217
outwardly and not inwardly are not willing to hear of this;
in truth they think of the subject from the flesh, lasciviously.
It is otherwise with the angels of heaven, because they are in
spiritual and celestial marriage love, and are not enveloped
in so gross a body as men are on earth. I have heard it
attested by those who have lived for ages with their married
partners in heaven, that they feel themselves to be thus
unitcd, the husband with his wife and the wife with her
husband, and feel each to be mutually and reciprocally
in the other, and as if one flesh, although distinct.
The reason of the phenomenon, rare on earth, that the
unition of their souls and minds is felt in their flesh, they
said, is this, that:—“The soul constitutes the inmosts, not
only of the head but also the inmosts of the body; likewise
the mind, which is intermediate between the soul and
the body, though it appears in the head yet actually
is in the whole body also. And hence it is,” they said,
“that the actions which the soul and mind intend flow out
from the body in an instant. Hence also it is that they
themselves, after rejection of the body in the former world
are yet perfect men. Now, as the soul and mind adjoin
themselves closely to the flesh of the body, in order that they
may operate and produce their effects, it follows that the
unition of soul and mind with a consort is felt in the body
also as one flesh.”
When these things were said by the angels, I heard from
spirits who were standing by that they are matters of angelic
wisdom, which are transcendent. But these spirits were
natural rational and not spiritual rational.
179. XX. THAT TRUE MARRIAGE LovE IN ITSELF RE-
GARDED Is A UNION of souls, A CoNJUNCTION of MINDs,
AND AN URGING TO CONJUNCTION IN BOSOMS AND THENCE IN
THE Body.—That it is a union of souls and conjunction
of minds may be seen above at n. 158. That it is an urg-
ing to conjunction in bosoms is because the bosom is the
place of assembly and as a royal court, and the body as


218 MARRIAGE LOVE. [No. 179
a populous city round about. The bosom is as a place of
assembly, in that all things that are determined from the
soul and mind into the body flow first into the bosom.
It is as a royal court, for that there is the dominion over
all things of the body; for the heart and lungs are there,
and the heart reigns by the blood, and the lungs by the
respiration, everywhere. That the body is as a populous
city round about is apparent. When therefore the souls
and minds of a married pair are united—and true mar-
riage love unites them—it follows that this lovely union
flows into their bosoms, and through them into their bodies,
and incites an urging to conjunction. And this the more
because marriage love determines the urging to its ulti-
mates—to the fulfilment of its happy pleasantnesses. And
as the bosom is where the two ways meet, it is clear whence
it is that marriage love has there found the seat of its
delightful sense.
18o. XXI. THAT THE STATES OF THIS LOVE ARE INNO-
CENCE, PEACE, TRANQUILITY, INMOST FRIENDSHIP, ENTIRE
ConFIDENCE, AND MUTUAL DESIRE OF HEART AND MIND To
DO EACH OTHER EVERY GOOD; AND FROM ALL THESE COME
BLESSEDNESS, HAPPINESS, Joy, PLEASURE,-AND FROM
THE ETERNAL FRUITION OF THESE, HEAVENLY FELICITY.-
The reason why these things and those are in marriage
love, and hence are from it, is that its origin is from the mar-
riage of good and truth, and this marriage is from the Lord.
And as love is such that it desires to share its joy with an-
other whom from the heart it loves, yea, to confer joys upon
him and from thence itself to take its own, infinitely more
then does Divine Love—which is in the Lord—towards
man, whom He created to be a receptacle both of the love and
the wisdom proceeding from Himself. And as He created
him for the reception of these—the man for the reception of
wisdom, the woman for the reception of love of the man's
wisdom—therefore He from the inmosts infused into men
marriage love, into which He might gather all the blessed-


No. 182] CONJUNCTION OF SOULS AND MINDS. 219
ness, happiness, joys, and pleasures that together with life pro-
ceed and flow in only from Divine Love through His Divine
wisdom, that is into those who are in true marriage love,
for they only are recipients. Innocence, peace, tranquility,
inmost friendship, entire confidence, and mutual desire of
mind and heart to do each other every good are mentioned—
because innocence and peace are of the soul, tranquility is
of the mind, inmost friendship is of the bosom, entire con-
fidence is of the heart, and mutual desire of mind and heart
to do each other every good is of the body from these.
181. XXII. THAT THESE THINGS can By No MEANs
BE EXCEPT IN THE MARRIAGE OF ONE MAN WITH ONE WIFE.
—This is the conclusion from all that has hitherto been
said; and it also forms the conclusion from all that is to
be said hereafter. There is therefore no need to confirm
it by particular comment.
182. To this are added two Relations:—
First:—After some weeks I heard a voice from heaven,
saying:—“Lo, there is an assemblage again on Parnassus,
come, we will show you the way.” I went, and as I came
near I saw one upon Helicon with a trumpet, with which he
announced and invited to the assembly.
And I saw them going up from the city of Athens and its
neighborhood, as before, and in the midst of them three
that were newly arrived from the world. The three were
from among Christians, one a priest, another a politician,
the third a philosopher. They entertained them with va-
rious conversation on the way, especially about ancient
sages whom they named. They asked whether they should
see them, and were told that they would, and would be
presented to them if they wished, as they were affable.
They asked about Demosthenes, Diogenes, and Epicurus.
They were told:—“Demosthenes is not here, but with Plato;
Diogenes dwells with his pupils at the foot of Helicon, for


22O MARRIAGE LOVE. [No. 182
the reason that he esteems worldly things as naught, and
employs his mind only with heavenly things; Epicurus lives
on the border at the west, and does not come among us,
because we distinguish between good and evil affections,
and say that good affections are one with wisdom and evil
affections are contrary to wisdom.”
When they had ascended the hill Parnassus some attend-
ants brought water from a fountain, in crystal goblets, and
said:—“This is water from the fountain of which the ancients
fabled that it was broken open by the hoof of the horse
Pegasus, and which afterwards was consecrated to the nine
virgins,—and the winged horse Pegasus meant the under-
standing of truth, whence comes wisdom; the hoofs of his
feet meant the experiences through which comes natural
intelligence; and the nine virgins meant cognitions and
knowledges of every kind. At this day these are called fables,
but they were correspondences, from which primitive peoples
spoke.”
The companions of the three strangers said to them:-“Do
not be surprised. The attendants have been instructed to
tell us this. We understand that to drink water from
a fountain means to be instructed concerning truths, and
by truths concerning goods, and thus to acquire wisdom.”
After this they entered the Palladium, and with them the
three new comers from the world, the priest, politician, and
philosopher. Then the laureates who sat at the table asked
them:—“What news from the earth?” They answered:—
“This is new, that a certain man asserts that he talks with
angels, and has his sight opened into the spiritual world,
just as it is open into the natural world; and he brings
many new things from there, among which are these,
That man lives as a man after death, just as he lived before
in the world; that he sees, hears, and speaks as before in the
world; that he is clothed and adorned as before in the world;
that he hungers and thirsts, eats and drinks, as before in
the world; that he enjoys the delight of marriage as before


No. 182] conjunction of SOULS AND MINDS. 22I
in the world; that he sleeps and wakes, as before in the world;
that there are lands and waters there, mountains and hills,
plains and valleys, fountains and rivers, gardens and groves;
and that there are houses and palaces there, and cities, and
villages, just as in the natural world; and also that there are
writings and books; and that there are employments, and
business; and precious stones, and gold and silver; in a
word that each and every thing is there that exists on earth,
—but that in the heavens they are infinitely more perfect,
with the only difference that all things in the spiritual world
are of spiritual origin and are therefore spiritual, because
they are from the sun there which is pure love; and all things
in the natural world are of natural origin and hence are
natural and material, because from the sun there which is
pure fire. In brief, that man is perfectly a man after death,
yea, more perfectly a man than he was before in the world;
for before, in the world, he was in a material body, but in
this he is in a spiritual body.”
Being told this the ancient sages asked:—“What do they
think about these things on earth?’”
The three replied:—“We know that they are true, because
we are here, and have gone about and observed them all.
We will therefore tell what they have said and how reasoned
about them on earth.”
The priest then said:—“Those who are of our order when
first they heard of these things called them visions, then
fictions; afterwards they declared that the man saw ghosts;
and finally they were perplexed, and said, - Believe them
if you will; hitherto we have taught that man is not to be in
a body after death until the day of the last judgment.”
But, the sages asked:—“Are there not some intelligent
men among them who are able to show and convince them
of the truth that man lives as a man after death?’”
The priest replied:—“There are men who can show this,
but they fail to convince. Those who show it say, ‘It is
against sound reason to believe that man does not live as a


222 MARRLAGE LOVE. [No. 182
man until after the last judgment day, and that meanwhile
he is a soul without a body. What is a soul? And where
is it meanwhile? Is it a breath? Or a something vaporous
floating in the air? Or an indefinable entity hidden away in
the centre of the earth? Where is its—somewhere? (Pu).
Are the souls of Adam and Eve, and of all after them for
now six thousand years, or sixty centuries, still floating about
in the universe? Or are they kept confined in the centre
of the earth, and awaiting the last judgment? What could
be more distressing and miserable than such a state of anxious
waiting? May not their lot be likened to the lot of those
that are bound with chains and fetters in prisons? If such
is to be the lot of man after death would it not be better to
be born an ass than a man? And is it not also contrary to
reason, to believe that a soul can be clothed again with its
body—a body eaten up by worms, rats, or fishes?—and
the bony skeleton, burnt with the sun or dissolved to dust,
be introduced into that new body? How are these cadaver-
ous and putrid elements to be brought together and united
to souls?'—But they answer to such considerations when
they hear them with nothing whatever of reason, but stick
to their faith, saying, ‘We hold reason under obedience to
faith.” As to the gathering of all out of the sepulchres at
the judgment day, they say, “This is a work of Omnipo-
tence.’ And when they name omnipotence, and faith,
reason is banished; and I can aver that sound reason is
then as nothing, and to some is a spectre, nay, they can say
to sound reason, “You are insane.’”
Hearing these things the Grecian sages said:—“Are not
these so contradictory paradoxes demolished by themselves?
And yet in the world at this day they cannot be dissipated
by sound reason! What could be believed that is more
paradoxical than this that they tell about the last judgment?
—That then the universe will perish, and the stars fall
from heaven upon the earth—which is less than the stars?
and that the bodies of men—then corpses, or mummies, or


No. 182] CONJUNCTION OF SOULS AND MINDS. 223
\.
rºº
Aſimº
$ wº.
tnº
tºº
tº:
ºrgº-
the tº
|ºld-
! fº
ſix:
tº
intº
wº
tº-ſº
it is
cº
dº
is tº
†sº
|eſtº
chº
jº
ſº
3:01 s
aſs'
dº
º
mºſt
tº
iſ
º
3, d.
consumed by men, or fragments—will be united again with
their souls? When we were in the world we believed in the
immortality of the souls of men, from inductions which
reason furnished us; and we also assigned places of abode
for the blessed, which we called Elysian Fields; and we
believed them to be human forms or appearances, yet
shadowy because spiritual.”
After saying this they turned to another of the new-
comers, who in the world had been a politician. He con-
fessed that he had not believed in a life after death; and
that he had thought, respecting the new things which he
had heard about it, that they were imaginations and in-
ventions:– “Meditating upon these things” said he, “I
said, “How can souls be bodies? Does not the whole of a
man lie dead in the sepulchre? Is not the eye there? How
can the soul see? Is not the ear there? How can it hear?
Whence has it a mouth with which to speak? If anything
of man lives after death would it be other than as a spectre?
How can a spectre eat and drink? And how can it enjoy
the delight of marriage? Whence has it raiment, house,
food? and so on. And spectres, which are aerial phantoms,
appear to be and yet are not.’ These and similar thoughts
I had, in the world, respecting the life of man after death.
But now, when I see all things, and touch everything with
my hands, I am convinced by my very senses that I am a
man just as in the world,—so that I perceive no otherwise
than that I am living just as I have lived, with the difference
that now I have sounder reason. I have sometimes been
ashamed of my former thoughts.”
The philosopher told a similar story about himself-
with the difference, however, that he had set down the new
things he heard about the life after death among the opinions,
and hypotheses that he had gathered, from the ancients, and
from men of the present time.
The sages were astonished at hearing these things; and
those that were of the Socratic school said they perceived


2I4 MARRIAGE LOVE. [No. 173
look, and feels by the touch. That she feels the reception
of her love by the husband by the touch—in the palms,
upon her cheeks, arms, hands, and breasts, the three wives
in a palace and the seven wives in a garden of roses dis-
closed to me; of which in the Relations.
174. XVI. THAT THERE ARE DUTIES PROPER To THE
MAN, AND DUTIES PROPER TO THE wife; AND THAT THE
WIFE CANNOT ENTER INTO THE DUTIES PROPER TO THE
MAN, NOR THE MAN INTO THE DUTIES PROPER To THE WIFE,
AND RIGHTLY PERFORM THEM.—That there are duties
proper to the man and proper to the wife there is no need
to illustrate by recounting them. They are many indeed,
and various; and every one knows how to classify them
after their kinds and species, if only he directs his mind
to the discernment of them. The duties above all others
by which wives conjoin themselves to their husbands
are the education of children of both sexes, and of girls
up to the age when they are given in marriage.
175. That a wife cannot enter into the duties proper
to the man, nor on the other hand a man into the duties
proper to the wife, is because they differ as do wisdom and
its love, or as thought and its affection, or as understanding,
and its will. In the proper duties of men understanding
thought, and wisdom act the leading part; but in the proper
duties of wives will, affection, and love act the leading part;
and from these the wife does her duties, from those the man
does his. Their duties are therefore of their own nature
different, and yet are conjunctive, in a successive series.
It is believed by many that women can perform the duties
of men, if only they are initiated into them from their earli-
est age after the manner of boys; and into the exercise of
them they can be, but not into the judgment on which the
right performance of the duties inwardly depends. Women
therefore who are introduced into the duties of men are
constrained in matters of judgment to consult with men;
and then, if free to act, they choose out of their counsels
". º
tº #:
º
&


No. 176] conjunction of souls AND MINDs. 215
E.
º,
what favors their own love. It is asserted also by some
that women are equally able to lift up the sight of their
understanding into the sphere of light in which men can,
and to view things in the same altitude—which opinion
has been induced upon them by the writings of some learned
authoresses. But these writings, explored in their presence
in the spiritual world, are found not to come of judgment
and wisdom but of imagination and eloquence; and the
products of these two, from elegance and beautiful fit-
ness in the composition of words, appears as if sublime
and erudite-but only to those who term all ingenuity wis-
dom. That on the other hand men cannot enter into the
duties proper to women and rightly perform them, is be-
cause these are not in their affections, which are entirely
distinct from the affections of men. Because the affections
and perceptions of the malesex are from creation and thence
by nature thus distinct, therefore among the statutes given
to the children of Israel was this also:—“The garment of a
man shall not be upon a woman, neither shall the garment of
a woman be upon a man, for it is an abomination.” (Deut.
xxii. 5.) The reason was that in the spiritual world all
are clothed according to their affections, and the two affec-
tions, of the woman and of the man, cannot be united ex-
Cept between two, and never in one.
176. XVII. THAT THESE DUTIES ALSO, According
TO MUTUAL AID, conjoin THE Two INTO ONE; AND AT
THE SAME TIME MAKE one House.—That the duties of
the husband in some way conjoin themselves with the
duties of the wife, and that the duties of the wife adjoin
themselves to the duties of the husband, and that these
conjunctions and adjunctions are a mutual help, and
are according to mutual help, are among the things known
in the world. But the chief things which confederate,
consociate, and gather the souls and lives of a married
pair into one, are the common care of the education of
children, in relation to which the duties of the husband


216 MARRIAGE LOVE. [No. 176
and the duties of the wife are distinct, and at the same
time conjoin. They are distinct, in that the care of suck-
ling and the education of infants of both sexes, and also
of the instruction of girls up to the age when they may be
released and associate with men, is a peculiar duty of the
wife. But the care of the instruction of boys, after child-
hood up to puberty, and from that until they become their
own master, is a proper duty of the husband. But these
duties conjoin themselves, by counsels, and support, and
many other mutual helps. That these duties—both the
conjoint and the distinct, or the common as well as the pe-
culiar, draw the minds of a married pair together into
one, and that the love called storge effects this, is known.
It is also known that regarded as to their distinctness and
their conjunction these duties make one house.
177. XVIII. THAT consorts, According to THE ABOVE
MENTIONED CONJUNCTIONS, BECOME ONE MAN MORE AND
MoRE.—This coincides with the contents of article VI,_-
which see—where it is explained that conjunction is effected
gradually, from the first days of marriage; and that with
those who are in true marriage love the conjunction becomes
more and more interior, to eternity. They become one man'
according to the increase of marriage love; and as in the
heavens this love is genuine, from the celestial and spiritual
life of the angels, a married pair there are called two when
mentioned as husband and wife, and one when spoken of
as angels.
178. XIX. THAT THEY who ARE IN TRUE MARRIAGE
LovE FEEL THAT THEY ARE A UNITED MAN, AND AS ONE
FLESH. That this is so is to be confirmed, not from the mouth
of any inhabitant of the earth, but from the mouths of in-
habitants of heaven; for among men on earth at this day
there is not true marriage love. And besides, they are en-
veloped with a gross body which dulls and absorbs the sense
that married partners are a united man and as one flesh.
Moreover, they who in the world love their consorts only


No. 179] conjunction of SouLS AND MINDS. 217
outwardly and not inwardly are not willing to hear of this;
in truth they think of the subject from the flesh, lasciviously.
It is otherwise with the angels of heaven, because they are in
spiritual and celestial marriage love, and are not enveloped
in so gross a body as men are on earth. I have heard it
attested by those who have lived for ages with their married
partners in heaven, that they feel themselves to be thus
united, the husband with his wife and the wife with her
husband, and feel each to be mutually and reciprocally
in the other, and as if one flesh, although distinct.
The reason of the phenomenon, rare on earth, that the
unition of their souls and minds is felt in their flesh, they
said, is this, that:—“The soul constitutes the inmosts, not
only of the head but also the inmosts of the body; likewise
the mind, which is intermediate between the soul and
the body, though it appears in the head yet actually
is in the whole body also. And hence it is,” they said,
“that the actions which the soul and mind intend flow out
from the body in an instant. Hence also it is that they
themselves, after rejection of the body in the former world
are yet perfect men. Now, as the soul and mind adjoin
themselves closely to the flesh of the body, in order that they
may operate and produce their effects, it follows that the
unition of soul and mind with a consort is felt in the body
also as one flesh.”
When these things were said by the angels, I heard from
spirits who were standing by that they are matters of angelic
wisdom, which are transcendent. But these spirits were
natural rational and not spiritual rational.
179. XX. THAT TRUE MARRIAGE LovE IN ITSELF RE-
GARDED Is A UNION of souls, A CONJUNCTION OF MINDs,
AND AN URGING TO CONJUNCTION IN BOSOMS AND THENCE IN
THE BODY.—That it is a union of souls and conjunction
of minds may be seen above at n. 158. That it is an urg-
ing to conjunction in bosoms is because the bosom is the
place of assembly and as a royal court, and the body as


218 MARRIAGE LOVE. [No. 179
a populous city round about. The bosom is as a place of
assembly, in that all things that are determined from the
soul and mind into the body flow first into the bosom.
It is as a royal court, for that there is the dominion over
all things of the body; for the heart and lungs are there,
and the heart reigns by the blood, and the lungs by the
respiration, everywhere. That the body is as a populous
city round about is apparent. When therefore the souls
and minds of a married pair are united—and true mar-
riage love unites them—it follows that this lovely union
flows into their bosoms, and through them into their bodies,
and incites an urging to conjunction. And this the more
because marriage love determines the urging to its ulti-
mates—to the fulfilment of its happy pleasantnesses. And
as the bosom is where the two ways meet, it is clear whence
it is that marriage love has there found the seat of its
delightful sense.
180. XXI. THAT THE STATES OF THIS LOVE ARE INNO-
cENCE, PEACE, TRANQUILITY, INMOST FRIENDSHIP, ENTIRE
CoNFIDENCE, AND MUTUAL DESIRE OF HEART AND MIND TO
DO EACH OTHER EVERY GOOD; AND FROM ALL THESE COME
BLESSEDNESS, HAPPINESS, JOY, PLEASURE,-AND FROM
THE ETERNAL FRUITION OF THESE, HEAVENLY FELICITY.-
The reason why these things and those are in marriage
love, and hence are from it, is that its origin is from the mar-
riage of good and truth, and this marriage is from the Lord.
And as love is such that it desires to share its joy with an-
other whom from the heart it loves, yea, to confer joys upon
him and from thence itself to take its own, infinitely more
then does Divine Love—which is in the Lord—towards
man, whom He created to be a receptacle both of the love and
the wisdom proceeding from Himself. And as He created
him for the reception of these—the man for the reception of
wisdom, the woman for the reception of love of the man's
wisdom—therefore He from the inmosts infused into men
marriage love, into which He might gather all the blessed-


No. 182] CONJUNCTION OF SOULS AND MINDS. 219
ness, happiness, joys, and pleasures that together with life pro-
ceed and flow in only from Divine Love through His Divine
wisdom, -that is into those who are in true marriage love,
for they only are recipients. Innocence, peace, tranquility,
inmost friendship, entire confidence, and mutual desire of
mind and heart to do each other every good are mentioned—
because innocence and peace are of the soul, tranquility is
of the mind, inmost friendship is of the bosom, entire con-
fidence is of the heart, and mutual desire of mind and heart
to do each other every good is of the body from these.
181. XXII. THAT THESE THINGS CAN By No MEANS
BE EXCEPT IN THE MARRIAGE OF ONE MAN WITH ONE WIFE.
-This is the conclusion from all that has hitherto been
said; and it also forms the conclusion from all that is to
be said hereafter. There is therefore no need to confirm
it by particular comment.
182. To this are added two Relations:–
First:-After some weeks I heard a voice from heaven,
saying:—“Lo, there is an assemblage again on Parnassus,
come, we will show you the way.” I went, and as I came
near I saw one upon Helicon with a trumpet, with which he
announced and invited to the assembly.
And I saw them going up from the city of Athens and its
neighborhood, as before, and in the midst of them three
that were newly arrived from the world. The three were
from among Christians, one a priest, another a politician,
the third a philosopher. They entertained them with va-
rious conversation on the way, especially about ancient
sages whom they named. They asked whether they should
see them, and were told that they would, and would be
presented to them if they wished, as they were affable.
They asked about Demosthenes, Diogenes, and Epicurus.
They were told:—“Demosthenes is not here, but with Plato;
Diogenes dwells with his pupils at the foot of Helicon, for


22O MARRIAGE LOVE. [No. 182
§ {
the reason that he esteems worldly things as naught, and
employs his mind only with heavenly things; Epicurus lives
on the border at the west, and does not come among us,
because we distinguish between good and evil affections,
and say that good affections are one with wisdom and evil
affections are contrary to wisdom.”
When they had ascended the hill Parnassus some attend-
ants brought water from a fountain, in crystal goblets, and
said:—“This is water from the fountain of which the ancients
fabled that it was broken open by the hoof of the horse
Pegasus, and which afterwards was consecrated to the nine
virgins,—and the winged horse Pegasus meant the under-
standing of truth, whence comes wisdom; the hoofs of his
feet meant the experiences through which comes natural
intelligence; and the nine virgins meant cognitions and
knowledges of every kind. At this day these are called fables,
but they were correspondences, from which primitive peoples
spoke.”
The companions of the three strangers said to them:—“Do
not be surprised. The attendants have been instructed to
tell us this. We understand that to drink water from
a fountain means to be instructed concerning truths, and
by truths concerning goods, and thus to acquire wisdom.”
After this they entered the Palladium, and with them the
three new comers from the world, the priest, politician, and
philosopher. Then the laureates who sat at the table asked
them:—“What news from the earth?” They answered:—
“This is new, that a certain man asserts that he talks with
angels, and has his sight opened into the spiritual world,
just as it is open into the natural world; and he brings
many new things from there, among which are these,
That man lives as a man after death, just as he lived before
in the world; that he sees, hears, and speaks as before in the
world; that he is clothed and adorned as before in the world;
that he hungers and thirsts, eats and drinks, as before in
the world; that he enjoys the delight of marriage as before
º


No. 182] conjunction of SouLS AND MINDS. 22 I
in the world; that he sleeps and wakes, as before in the world;
that there are lands and waters there, mountains and hills,
plains and valleys, fountains and rivers, gardens and groves;
and that there are houses and palaces there, and cities, and
villages, just as in the natural world; and also that there are
writings and books; and that there are employments, and
business; and precious stones, and gold and silver; in a
word that each and every thing is there that exists on earth,
—but that in the heavens they are infinitely more perfect,
with the only difference that all things in the spiritual world
are of spiritual origin and are therefore spiritual, because
they are from the sun there which is pure love; and all things
in the natural world are of natural origin and hence are
natural and material, because from the sun there which is
pure fire. In brief, that man is perfectly a man after death,
yea, more perfectly a man than he was before in the world;
for before, in the world, he was in a material body, but in
this he is in a spiritual body.”
Being told this the ancient sages asked:—“What do they
think about these things on earth?”
The three replied:—“We know that they are true, because
we are here, and have gone about and observed them all.
We will therefore tell what they have said and how reasoned
about them on earth.”
The priest then said:—“Those who are of our order when
first they heard of these things called them visions, then
fictions; afterwards they declared that the man saw ghosts;
and finally they were perplexed, and said, - Believe them
if you will; hitherto we have taught that man is not to be in
a body after death until the day of the last judgment.”
But, the sages asked:—“Are there not some intelligent
men among them who are able to show and convince them
of the truth that man lives as a man after death?”
The priest replied:—“There are men who can show this,
but they fail to convince. Those who show it say, ‘It is
against sound reason to believe that man does not live as a


222 MARRLAGE LOVE. [No. 182
\
0.
man until after the last judgment day, and that meanwhile
he is a soul without a body. What is a soul? And where
is it meanwhile? Is it a breath? Or a something vaporous
floating in the air? Or an indefinable entity hidden away in
the centre of the earth? Where is its—somewhere? (Pu).
Are the souls of Adam and Eve, and of all after them for
now six thousand years, or sixty centuries, still floating about
in the universe? Or are they kept confined in the centre
of the earth, and awaiting the last judgment? What could
be more distressing and miserable than such a state of anxious
waiting? May not their lot be likened to the lot of those
that are bound with chains and fetters in prisons? If such
is to be the lot of man after death would it not be better to
be born an ass than a man? And is it not also contrary to
reason, to believe that a soul can be clothed again with its
body—a body eaten up by worms, rats, or fishes?—and
the bony skeleton, burnt with the sun or dissolved to dust,
be introduced into that new body? How are these cadaver-
ous and putrid elements to be brought together and united
to souls?'—But they answer to such considerations when
they hear them with nothing whatever of reason, but stick
to their faith, saying, ‘We hold reason under obedience to
faith.” As to the gathering of all out of the sepulchres at
the judgment day, they say, “This is a work of Omnipo-
tence.’ And when they name omnipotence, and faith,
reason is banished; and I can aver that sound reason is
then as nothing, and to some is a spectre, nay, they can say
to sound reason, “You are insane.’”
Hearing these things the Grecian sages said:—“Are not
these so contradictory paradoxes demolished by themselves?
And yet in the world at this day they cannot be dissipated
by sound reason! What could be believed that is more
paradoxical than this that they tell about the last judgment?
—That then the universe will perish, and the stars fall
from heaven upon the earth—which is less than the stars?
and that the bodies of men—then corpses, or mummies, or


No. 182] CONJUNCTION OF SOULS AND MINDS. 223
consumed by men, or fragments—will be united again with
their souls? When we were in the world we believed in the
immortality of the souls of men, from inductions which
reason furnished us; and we also assigned places of abode
for the blessed, which we called Elysian Fields; and we
believed them to be human forms or appearances, yet
shadowy because spiritual.”
After saying this they turned to another of the new-
comers, who in the world had been a politician. He con-
fessed that he had not believed in a life after death; and
that he had thought, respecting the new things which he
had heard about it, that they were imaginations and in-
ventions:—“Meditating upon these things” said he, “I
said, “How can souls be bodies? Does not the whole of a
man lie dead in the sepulchre? Is not the eye there? How
can the soul see? Is not the ear there? How can it hear?
Whence has it a mouth with which to speak? If anything
of man lives after death would it be other than as a spectre?
How can a spectre eat and drink? And how can it enjoy
the delight of marriage? Whence has it raiment, house,
food? and so on. And spectres, which are aerial phantoms,
appear to be and yet are not.’ These and similar thoughts
I had, in the world, respecting the life of man after death.
But now, when I see all things, and touch everything with
my hands, I am convinced by my very senses that I am a
man just as in the world,—so that I perceive no otherwise
than that I am living just as I have lived, with the difference
that now I have sounder reason. I have sometimes been
ashamed of my former thoughts.”
The philosopher told a similar story about himself-
with the difference, however, that he had set down the new
things he heard about the life after death among the opinions,
and hypotheses that he had gathered, from the ancients, and
from men of the present time.
The sages were astonished at hearing these things; and
those that were of the Socratic school said they perceived


224 MARRIAGE LOVE. [No. 182
by this news from the earth that the interiors of the minds
or men had been gradually closed, and that now in the world
belief in what is false shines as the truth, and witless in-
ventions as wisdom; and that since their times the light of
wisdom has let itself down from the interiors of the brain
into the mouth under the nose, where that light appears to
the eyes as splendor of life, and the words of the mouth
therefrom as wisdom.
One of the tyros there, on hearing these things said:—
“And how stupid are the minds of men on earth at this day.
Would that disciples of Heraclitus who bemoan and of De-
mocritus who laugh at everything were here. We should
have great laughter and much wailing.”
When the meeting was ended they gave to the three new-
comers from the earth symbols of their authority, which
were plates of copper whereon certain hieroglyphics were
engraved, with which they went away.
183. The second relation:-
There appeared to me in the eastern quarter a grove of
palms and laurels arranged in spiral convolutions. I ap-
proached and entered, and walked the winding ways through
some of the spiral turns; and at the end of the ways saw a
garden, which formed the centre of the grove. There was a
small bridge that separated them, and a gate on the side
towards the grove, a gate also on the side next the garden.
I drew near, and a custodian opened the gates.
I asked him:-“What is the name of this garden? He
said, Adramandoni, that is, The Delight of Marriage Love.
I went in, and lo, olive trees, and from olive tree to olive tree
trailing and pendent vines, and under and among them
shrubs in blossom. In the midst of the garden was a
grassy circle on which husbands and wives were sitting, and
young men and maidens in pairs; and on elevated ground
in the midst of the circle there was a small fountain leaping


No. 183] CONJUNCTION OF SOULS AND MINDs. 225
high by the force of its stream. As I came near the circle
I saw two angels in purple and scarlet, conversing with those
who were sitting on the grass. They were speaking of the
origin of marriage love and its delights. And because
their conversation was about this love there was eager atten-
tion, and full reception—and thence an exaltation in the
speech of the angels as from the fire of love.
From their conversation I gathered briefly this:—
They spoke first of the difficulty of tracing and the difficulty
of perceiving the origin of marriage love, because its origin
is Divine-celestial; for it is Divine love Divine wisdom and
Divine use, which thus proceed from the Lord as one, and
flow thence as one into the souls of men, and through their
souls into their minds,-into the interior affections and
thoughts there, through these into the desires near to the
body, and from these through the bosom into the genital
region—where all things derived from the first origin are
together and, with the successives, constitute marriage love.
After this the angels said:—“Let the conversation be
by question and answer; for the perception of a subject
from hearing alone, though it flows in, does not remain
unless the hearer of himself also thinks and questions
about it.”
Then some of that marriage company said to the angels:–
“We have heard that the origin of marriage love is Divine-
celestial, because it comes of influx from the Lord into the
souls of men; and that because from the Lord it is love
wisdom and use, which are the three essentials that together
make the one Divine essence; and that nothing but what
is of the Divine essence can proceed from Him and flow
into the inmost of man, which is called his soul; and that
in their descent into the body these three are changed into
what is analogous and correspondent.
Now therefore we ask: First, What is meant by the third
essential proceeding Divine, which is called use?”
The angels replied:—“Love and wisdom without use are


226 MARRIAGE LOVE. [No. 183
but ideas of abstract thought, which even after some tarrying
pass away as the wind. But in use the two are brought
together and there make a one which is called real. Love
cannot rest unless it is doing, for love is the active itself of
life; nor can wisdom come forth and subsist except from love,
and with it while it is doing; and doing is use. We therefore
define use to be, doing good from love by wisdom. Use is
the good itself. Since these three, love wisdom and use,
flow into the souls of men, it is evident why it is said that all
good is from God; for everything done from love by wisdom
is called a good; and a use also is a thing done. What is
love without wisdom but a something illusory? And what
is love with wisdom without use but a breath of the mind?
But in fact love and wisdom with use not only make man,
but really are man. Yea, which will perhaps surprise you,
they propagate man; for in the seed of man is his soul, in
perfect human form, covered over with substances from the
purest of nature, out of which a body is formed in the womb
of the mother. This use is the supreme and the ultimate
use of Divine love by Divine wisdom.”
Finally, the angels said, “Let this be the conclusion:-
That all fructification, all propagation, and all prolification
come originally of the influx of love, wisdom, and use, from
the Lord, of immediate influx from the Lord into the souls
of men; of mediate influx into the souls of animals; and of
influx yet more mediate into the inmosts of vegetables. And
all these are effected in the ultimates, from the firsts. It is
plain that fructifications, propagations and prolifications are
continuations of the creation; for there cannot be creation
otherwise than from Divine love, by Divine wisdom, in
Divine use. All things in the universe therefore are pro-
created and formed from use, in use, and for use.”
Afterwards those that were sitting on the grassy banks
asked the angels:–"Whence come the delights of marriage
love, which are innumerable and ineffable?” The angels
answered:—“They come from the uses of love and wisdom.


No. 183] CONJUNCTION OF SOULS AND MINDS. 227
And this may be seen from the fact that in so far as one
loves to have wisdom for the sake of real use he is in the
vein * and potency of marriage love, and in so far as he
is in these two he is in its delights. Use effects this, because
love by wisdom delights each in the other, and they play as
it were like little children, and as they grow they merrily
conjoin. This is as if by betrothals, nuptials, marriages,
and propagations; and these continue with variety to eter-
nity. These [playful activities] between love and wisdom
take place in use, within; and the delights in their begin-
nings are imperceptible, but become perceptible more and
more as they descend thence by degrees and enter the
body. They enter through degrees—from the soul into
the interiors of man's mind, from these into its exteriors,
thence into the inmost bosom, and from this into the genital
region. Yet these heavenly nuptial sports, in the soul, are
not in the least perceived by man; but they insinuate them-
selves thence into the interiors of the mind, under the form
of peace, and innocence; into the exteriors of the mind in
the form of blessedness, pleasantness, and joy; into the
inmost bosom under the form of the delights of inmost
friendship; and into the genital region, by influx continuous
even from the soul, with the very sense of marriage love,
as the delight of delights. These nuptial sports of love and
wisdom in use in the soul, in proceeding towards the inmost
bosom become enduring, and in that bosom present them-
selves to the consciousness underan infinite variety of delights;
and by virtue of the wonderful communication of the inmost
bosom with the genital region these delights become there
delights of marriage love—which are exalted above all de-
lights that are in heaven and in the world, for the reason
that the use of marriage love is supereminent above all uses,
*The Latin word vena might perhaps, here and below in this paragraph, be
properly translated “pulse,” or “pulsation.” This was an ancient use of the word.
The idea appears to be that the activity of love by wisdom, from the soul downwards
into the body, is pulsative, like that of the blood in the arteries by the beating of
heart. Tr.


228 MARRIAGE LOVE. [No. 183
because therefrom comes the procreation of the human
race, and from the human race the angelic heaven.”
To this the angels added that:—“They who are not in
the love of acquiring wisdom from the Lord for the sake of
use, know nothing of the variety of delights, innumerable,
which come of true marriage love. For with those that
do not love to acquire wisdom from genuine truths, but love
to be in insanity from falsities, and through this insanity
do evil uses from some love—with such the way to the soul
is closed; whence it results that the heavenly nuptial sports
of love and wisdom in the soul, intercepted more and more,
cease, and therewith marriage love, with its vein, its potency,
and its delights.”
To this the hearers responded that they perceived that
marriage love is according to the love of acquiring wisdom
for the sake of use, from the Lord. The angels replied:—
“So it is.” And then upon the heads of some of them ap-
peared garlands of flowers. They asked, Why is this?
The angels said:—Because they have more profoundly un-
derstood. All then left the garden, and these in their
midst.


ON THE CHANGE OF STATE OF THE LIFE
BY MARRIAGE,
WITH MEN, AND WITH WOMEN
184. What is meant by the states of life and their changes
is very well known to the learned and wise, but is not known
to the unlearned and simple. Something concerning them
should therefore be premised. The state of life of a man
is his quality; and as in every man there are two faculties
which constitute the life, called the understanding and the
will, the state of a man's life is his quality as to understanding
and will. It is clear from this that by changes of state of
the life are meant changes of quality as to things which are of
the understanding, and as to things which are of the will.
It is intended in this chapter to show that in respect to these
two every man is changing continually,–but with a differ-
ence in the varieties of the changes before marriage and
after marriage. This shall be done in the following order:-
I. That the state of man's life is continually changing,
from infancy to the end of life, and afterwards to eternity.
II. That in like manner the internal form changes, which
is that of the spirit.
III. That these changes are of one kind with men, and of
another kind with women; because men are by creation
forms of knowledge, intelligence, and wisdom, and women
are forms of the love of these in men.
IV. That with men there is elevation of the mind into
superior light; and with women there is elevation of the mind
into superior heat; and that the woman feels the delights of
her heat in the man's light.
V. That the states of life with men and with women are
of one kind before marriage, and of another kind after marriage.


23o MARRIAGE LOVE. [No. 184
VI. That with a married pair the states of life after
marriage are changed and succeed according to the conjunc-
tions of their minds by marriage love.
VII. That marriages also induce other forms upon the
souls and minds of the married.
VIII. That the woman is actually formed into the wife
of the man, according to the description in the Book of
Creation.
IX. That this formation is effected by the wife, in secret
ways; and that this is meant by the woman being created
while the man slept.
X. That this formation by the wife is effected by conjunc-
tion of her will with the internal will of the man.
XI. To the end that the will of both may become one, and
thus that the two be made one man.
XII. That this formation by the wife is effected through
appropriation of the husband's affections.
XIII. That this formation by the wife is effected through
the reception of propagations of the soul of the husband,
with the delight arising from the fact that she wills to be the
love of her husband's wisdom.
XIV. That the maiden is thus formed into a wife, and
the young man into a husband.
XV. That in the marriage of one man with one wife
between whom there is true marriage love, the wife becomes
more and more a wife, and the husband more and more a
husband.
XVI. That thus also, from the interior, their forms are
successively perfected and ennobled.
XVII. That the offspring born of two who are in true
marriage love derive from their parents the marriage desire
of good and truth, from which they have an inclination and
faculty, if a son for perceiving the things that are of wisdom,
if a daughter for loving what wisdom teaches.
XVIII. That this comes to pass by the fact that the soul
of offspring is from the father, and its clothing from the mother.


No. 185] CHANGES OF STATE BY MARRIAGE. 231
Now follows the exposition of these propositions:—
185. I. THAT THE STATE of MAN's LIFE IS contisu-
ALLY CHANGING, FROM INFANCY TO THE END OF LIFE, AND
AFTERwaRDS TO ETERNITY. —The general states of man's
life are called infancy, childhood, youth, manhood, and
old age. It is well known that every man whose life in
the world is prolonged, passes successively from one to
another of these states, and so from the first to the last
of them. The transitions into these ages are not apparent
except by intervals of time. Reason sees however that
they are progressive from moment to moment, thus con-
tinually. For it is with man as with a tree, which from
the casting of the seed into the earth is springing and grow-
ing up in every little moment of time, even the least. These
momentary progressions are also changes of state; for
the subsequent adds something to the antecedent which
perfects the state. The changes that take place in the
internals of a man are more perfectly continuous than those
which occur in his externals, for the reason that man's in-
ternals—by which are meant the things of his mind or spirit
—are in a higher degree, exalted above his externals; and
in the things that are in the higher degree thousands of
changes take place in the same moment that one occurs in
the externals. The changes that take place in the internals
are changes of state of the will as to its affections, and changes
of state of the understanding as to its thoughts. The suc-
cessive changes of state of these and those, especially, are
meant in the proposition. The reason why the changes of
state of these two lives or faculties are perpetual with man,
from infancy to the end of his life, and afterwards to eternity,
is that there is no end to knowledge, or to intelligence, still
less to wisdom; for in their fulness they are infinite and
eternal—from the Infinite and Eternal from whom they are.
Hence comes the philosophical doctrine of the ancients,
that every thing is divisible to infinity,+to which should be
added, that likewise everything is multiplicable. Angels


232 MARRIAGE LOVE. [No. 185
assert that they are perfected in wisdom by the Lord to
eternity—which is also to infinity, for eternity is infinity of
time.
186. II. THAT IN LIKE MANNER THE INTERNAL FORM
CHANGEs, which Is THAT of HIS SPIRIT.-The reason
why this is continually changing as the state of a man's life
is changed is that nothing whatever exists but in a form, and
the state induces the form. It is the same therefore whether
it be said that the state of man's life is changed, or that his
form is changed. All man's affections and thoughts are in
forms, and hence are from forms, for the forms are their
subjects. If there could be affections and thoughts not in
subjects which are formed, they might be in skulls emptied
of brains—which would be like sight without the eye, or
hearing without the ear, or taste without the tongue. It is
known that the organs are the subjects of these senses, and
that they are forms. That the state of life and consequently
the form in man is continually changing is because it is a
truth—which the wise have taught and still teach—that
no two things are the same, or absolutely identical. Much
less are many. For example, no two faces of men are the
same; much less many faces. And so it is in things suc-
cessive, as that no subsequent state of life is the same as
a past state. From this it follows that there is a perpetual
change of the state of life with man, and consequently
a perpetual change of form also, especially of his internals.
But as these reflections do not teach anything respecting
marriages, but only prepare the way to knowledges con-
cerning them, and as they are only philosophical considera-
tions, of the understanding, which to some are difficult
of perception, they may be passed over with these few
words.
187. III. THAT THESE CHANGES ARE of on E KIND
witH MEN, AND OF ANOTHER KIND WITH Wom EN; BECAUSE
MEN ARE BY CREATION FORMS OF KNOWLEDGE, INTELLI-
GENCE. AND WISDOM: AND WOMEN ARE FORMS OF THE


No. 187] CHANGES OF STATE BY MARRLAGE. 233
LovE of THESE IN MEN.—That men were created forms
of understanding, and that women were created forms of
love of the understanding of men, has been explained
above at n. 9o, which see. It follows that with each the
changes of state that succeed, from the infantile period
to mature age, are for renewing and perfecting the
forms—intellectual with men, volitional with women.
From this it is evident that the changes with men are of
one kind and with women of another kind. With both
however the external form, which is of the body, is per-
fected in accordance with the renewing and perfecting of
the internal form, which is that of the mind; for the
mind acts in the body, and not the reverse, which is
the reason why in heaven infants become men of stat-
ure, and comeliness, according to their growth in intelli-
ence. It is not so with infants on earth, because they,
like animals, are invested with material bodies. They
agree however in this, that they first come into an in-
clination to such things as are alluring to their bodily
senses; afterwards step by step to such as affect the
internal sense of thought; and by degrees to such things
as imbue the will with affection,-and when the age is
midway between mature and immature the marriage inclina-
tion accedes, which is that of a maiden to a youth, and of
a youth to a maiden. And as in the heavens, just as
on earth, maidens from innate prudence conceal their
inclinations to marriage, the youths there do not know
but that they affect maidens with love. And this appears
to them also from the masculine incentive; but even this
they have by influx of love from the beautiful sex—which
influx will be expressly spoken of in another place. From
all this the truth of the proposition is manifest,--that the
changes of state are of one kind with men, and of an-
other kind with women, because men are by creation forms
of knowledge, intelligence, and wisdom, and women awſ,
forms of the love of these in men.


234 MARRIAGE LOVE. [No. 188
188. IV. THAT WITH MEN THERE IS ELEVATION OF
THE MIND INTO SUPERIOR LIGHT; AND WITH woMEN THERE
Is ELEVATION of THE MIND INTO SUPERIOR HEAT; AND
THAT THE WOMAN FEELS THE DELIGHTS OF HER HEAT
IN THE MAN's LIGHT-By the light into which men are
elevated, intelligence and wisdom are meant; because
the spiritual light that proceeds from the sun of the spir-
itual world—which sun in its essence is love—acts with
these two as equal, or as one. And by the heat into which
women are elevated is meant marriage love; because
the spiritual heat which proceeds from the sun of that
world in its essence is love, and in women it is love conjoin-
ing itself with intelligence and wisdom in men, which in
its complex is called marriage love, and by determination
becomes that love. It is said to be elevation into superior
light and heat, because the elevation is into the light
and heat in which the angels of the higher heavens are;
and it is an actual elevation, as from a fog into the air,
or from a lower to a higher region of the air, and thence
into the ether. Wherefore, with men the elevation into
superior light is elevation into superior intelligence, and
from this into wisdom, in which also there is elevation,
higher and higher. And with women the elevation into
superior heat is into more chaste and pure marriage love,
and perpetually towards the marriage desire which by crea-
tion is latent in their inmosts. In themselves regarded
these elevations are openings of the mind; for the human
mind is distinguished into regions,—as the world is in regions
in respect to its atmospheres, of which the lowest is aqueous,
a higher is aerial, and a still higher ethereal, above which
is yet the highest. Into like regions the human mind is
elevated, as it is opened—with men by wisdom, with women
by true marriage love.
189. it is said that the woman feels the delights of her
heat in the man's light; but this is to be thus understood:—
That the woman feels the delights of her love in the man's


No. 191] CHANGES OF STATE By MARRLAGE. 235
wisdom; because this is its receptacle, and where the love
finds this correspondent to itself it is in its joys and delights.
But it is not meant that the heat is delighted with its light
outside of forms, but within them; and spiritual heat is
the more delighted with spiritual light in them because
the forms from wisdom and love are living, and thus sus-
ceptible. This may in some measure be illustrated by the
sports, so called, of heat with light in vegetable forms:–
Outside of them there is but the simple conjunction of heat
and light; but within them they as it were play with each
other, because there they are in forms or receptacles; for
by wonderful meanderings they pass through them, and in
the inmosts there breathe towards the uses of fruition; and
breathe forth their amenities also widely into the air, which
they fill with fragrance. And yet more living does the
delight of spiritual heat with spiritual light become in
human forms, wherein the heat is marriage love and the
light is wisdom.
190. V. THAT THE STATES of LIFE witH MEN AND
WITH womeN ARE OF ONE KIND BEFORE MARRIAGE, AND
of ANoTHER KIND AFTER MARRIAGE.-There are with
each two states before marriage; one before the inclina-
tion to marriage, another after it. The changes of each
state, and the consequent formations of the mind, proceed in
succeedant order—in accordance with their continual
growths. But there is no occasion here to describe the
changes. They are in fact various, and different in
different subjects. The inclinations to marriage previous
to it are themselves merely imaginative—in the mind, and
become sensible in the body more and more. But after
marriage their states are states of conjunction, and also
of prolification. That these differ from the former, as
realizations differ from intentions, is plain.
191. VI. THAT witH A MARRIED PAIR THE STATEs of
LIFE AFTER MARRIAGE ARE CHANGED AND SUCCEED ACCORD-
ING TO THE CONJUNCTIONS OF THEIR MINDS BY MARRIAGE


236 MARRIAGE LOVE. [No. 191
LovE.—The reason why the changes and successions of state
after marriage, both with the man and the wife, are accord-
ing to the marriage love in them, and thus are either con-
junctive or disjunctive of minds, is that marriage love is not
only various with married pairs, but also diverse; various
with those who love each other interiorly—for by turns it is
intermitted with them, although within, in its own heat, it
steadily endures; and the love is diverse with those married
pairs who only outwardly love each other. With them it is
intermitted by turns not from like causes, but from alternate
cold and heat. The reason of this difference is that with
these the body acts the chief part, and its ardor pours itself
out and drags the lower things of the mind into participation
with itself; but with those who love each other inwardly the
mind acts the chief part, and draws the body into mutual
participation with itself. It appears as if love ascends from
the body into the soul—because as soon as the body tastes
allurements the allurement passes through the eyes as doors
into the mind, and thus, by sight, as an entry, into the
thoughts and instantly into the love. But the fact is that
it descends out of the mind, and acts in things lower ac-
cording to the disposition of them. Therefore a lascivious
mind acts lasciviously, and a chaste mind chastely; and
this latter disposes the body, while the other is disposed by
the body.
192. VII. THAT MARRIAGES ALSo INDUCE oth ER FORMS
UPON THE SOULS AND MINDS.-It cannot be observed in the
natural world that marriages induce other forms upon
souls and minds, because the souls and minds are invested
with a material body, and the mind rarely shines through
this. The men of this age also, more than the ancients,
learn from infancy to put on expressions of the face by
which they profoundly conceal the affections of the mind;
which is a reason why the forms of the mind, as they are
before marriage and as they are after marriage, are not
discerned. But in the spiritual world it manifestly appears


No. 193] CHANGES OF STATE BY MARRIAGE. 237
from the same that the forms of souls and minds are differ-
ent before marriage from what they are after it. For then
they are spirits, and angels, who are no other than minds
and souls in human form, denuded of the coverings which
were composed of aqueous and earthy elements, and of ex-
halations thereform diffused in the air; which being cast
off the forms of their minds are visible, just as they were
inwardly in their bodies, and then it is clearly seen that
they are of one kind with those who are living in marriage,
and of another kind with those who are not. In general
the married have an interior beauty of face; for the man
takes from the wife the charming glow of her love, and the
wife from the man the shining brightness of his wisdom.
For there a married pair are united as to their souls; and
there is moreover a human fulness apparent in each. This
in heaven; for elsewhere there are no marriages. Below
heaven there are only connubial ties that are formed and
severed.
193. VIII. THAT THE woMAN Is ACTUALLY FoRMED INTo
A wife, ACCORDING TO THE DESCRIPTION IN THE BOOK OF
CREATION.—It is said in this book that the woman was cre-
ated out of a rib of the man; and that when she was brought
to him the man said:—“This is bone of my bones, and flesh
of my flesh; and she shall be called Ishah (Woman), because
she was taken out of Ish (Man)” (Gen. ii. 22, 23). By a rib, of
the breast, in the Word, nothing else is signified in the spir-
itual sense than natural truth. This is signified by the ribs
which the bear carried between his teeth, in Daniel vii. 5.
For by bears are signified those who, reading the Word in its
natural sense, see truths therein without understanding;
by the breast of a man is signified, that essential and peculiar
thing wherein it is distinguished from the breast of a woman.
That this is wisdom may be seen above at n. 187; for
truth supports wisdom as a rib supports the breast. These
things are signified because it is the breast wherein all
things pertaining to man are as in their centre. From


238 MARRIAGE LOVE. [No. 193
these significations it appears that the woman was created
out of the man by transcription of his own wisdom, that is
wisdom from natural truth; and that the love of this by
the man was transferred to the woman that it might
become marriage love; also, that this was done to the end
that in the man there may be, not love of himself, but love
of his wife, who, from a quality innate within her, cannot
but convert love of himself in the man into his love to her.
And I have heard that this is effected by the love itself of
the wife, unconsciously to the man, and unconsciously to the
wife. It results from this that no man can ever love his con-
sort with true marriage love who from love of himself is in
the pride of his own intelligence. When this secret of the
creation of the woman out of the man is understood, it
may be seen that in like manner in marriage the woman
is as it were created or formed from the man; and that this
is effected by the wife, or rather by the Lord through the
wife, who infuses into women inclinations for bringing it
to pass. For the wife receives into herself the image of the
man, by the fact that she appropriates to herself his affec-
tions (See above, n. 183); and that she conjoins the in-
ternal will of the man with her own, of which hereafter;
and also by the fact that she appropriates to herself the
offshoots of his soul,-of which likewise hereafter. From
all this it is plain, that the woman is formed into a wife—
according to the description in the Book of Creation, in-
teriorly understood, by such things as are taken out of
her husband, even out of his bosom, and inscribed upon
herself.
194. IX. THAT THIS ForMATION IS EFFECTED BY THE
WIFE, IN SECRET WAYS, AND THAT THIS IS MEANT BY THE
WOMAN BEING CREATED WHILE THE MAN SLEPT.—We
read in the Book of Creation that—“Jehovah God caused
a deep drowsiness to jail upon Adam, that he should fall
asleep; and then He took one of his ribs and built it into
a woman” (Gen. ii. 21, 22). That by the man's drowsi-


No. 194] CHANGES OF STATE BY MARRIAGE. 239
ness and falling asleep is signified his entire unconscious-
ness that the wife is formed and as it were created from
him, appears from what was shown in the preceding chap-
ter, and in this also, respecting the innate prudence and
circumspection of wives, lest they divulge anything what-
ever about their love or about their assumption of the
affections of the man's life, and so of the transcription of
his wisdom into themselves. That this is effected by the
wife in secret ways, the husband being unaware and as it
were asleep, is clear from the explanations above, at n. 166–
168, and after, where it is also explained that the pru-
dence to accomplish this is implanted in women by creation,
and thence by birth, for reasons which are necessities, that
marriage love, friendship, and confidence, and so the blessed-
ness of living together and the happiness of life may be se-
cured. Therefore, in order that this shall be done relig-
ously it is enjoined upon the man that he shall leave father
and mother and cleave unto his wife (Gen. ii. 24; Matth.
xix. 4, 5). By “father and mother” whom the man is to
leave are meant in the spiritual sense his proprium—of the
will, and of the understanding. It is the proprium of man's
will to love himself; and the proprium of his understanding
is to love his own wisdom. By “cleave” is signified to de-
vote himself—to the love of his wife. That these two pro-
pria are evils deadly to a man if they remain in him; and
that the love of these two is changed into marriage love
in so far as the man cleaves to his wife, that is receives her
love, may be seen just above at n. 193, and elsewhere.
That to “sleep” signifies, to be in ignorance or unwariness;
that by “father and mother” are signified the two propria
of a man, one of the will, the other of the understanding;
and that to “cleave” signifies to devote one's self—to the
love of some one, may be satisfactorily confirmed by pas-
sages from other parts of the Word; but this is not the
place.


24O MARRIAGE LOVE. [No. 195
195. X. THAT THIS ForMATION By THE wife Is EF-
FECTED BY CONJUNCTION OF HER WILL WITH THE INTERNAL
will of THE MAN.—That the man has rational wisdom, and
moral wisdom; and that the wife conjoins herself with the
things in the man that are of moral wisdom, has been shown
above at n. 163–165. Matters that are of rational wisdom
form a man's understanding, and those that are of moral wis-
dom form his will. The wife conjoins herself with those
that form the man's will. It is the same whether it be said
that the wife conjoins herself or that she conjoins her wili, to
the man's will; for a wife is born volitional, and hence does
what she does from the will. It is said “with the internal
will” of the man because a man's will has its seat in his un-
derstanding, and the intellectual of the man is the inmost of
the woman,—according to what has been said above at n. 32,
and several times thereafter, respecting the formation of the
woman from the man. Men have also an external will,
but this often partakes of simulation and disguise. A wife
sees through this, and does not conjoin herself with it unless
in pretence or playfully.
196. XI. To THE END THAT THE will of Both MAY BE-
COME ONE, AND THUS THE TWO BE MADE INTO ONE MAN.—
For, he who conjoins to himself the will of any one conjoins
to himself his understanding also. In fact the understand-
ing is but the minister and servant of the will. This clearly
appears from an affection of love, in that it moves the under-
standing to think at its nod. Every affection of love is a
property of the will; for what a man loves that he wills also.
From this it follows that he who conjoins the will of a man to
himself conjoins to him the whole man. Hence it was im-
planted in the wife's love to unite her husband's will to her
own will; thus does she indeed become the wife of her hus-
band, and he the husband of his wife, so that the two are
One man.
197. XII. THAT THIS ForMATION Is EFFECTED BY AP.
PROPRIATION OF THE HUSBAND'S AFFECTIONS.—This is one


No. 199] CHANGES OF STATE BY MARRIAGE. 24I
with the two articles which precede; because affections are
of the will. For affections—which are no other than deriva-
tions of love—form the will, and even constitute and com-
pose it. But these with men are in the understanding, and
with women in the will.
198. XIII. THAT THIS ForMATION Is EFFECTED
THROUGH THE RECEPTION of PROPAGATIONs of THE soul
OF THE HUSBAND, WITH THE DELIGHT ARISING FROM THE
FACT THAT SHE WILLS TO BE THE LOVE OF HER HUSBAND's
wisdom.—This coincides with the explanations above
at n. 172, 173. Further explanation is therefore omitted.
Marriage delights with wives spring from no other source
than that they will to be one with their husbands—just
as good is one with truth in the spiritual marriage. It
has been shown—in its own chapter, specifically,–that
marriage love descends from that marriage. It may thence
be seen, as in an image, that the wife conjoins the man
to herself just as good conjoins truth to itself; and that,
reciprocally, the man conjoins himself to the wife according
to the reception of her love into himself-just as truth re-
ciprocally conjoins itself to good according to the reception
of good into itself; and that the wife's love thus forms itself
by the wisdom of the man, as good forms itself by truth,
for truth is the form of good. From all this it is plain that
marriage delights with a wife come chiefly from the fact that
she wills to be one with her husband, consequently that she
wills to be love of her husband's wisdom —for then she feels
the delights of her own heat in the man's light, as explained
in article iv., n. 188. -
100. XIV. TriAT THE MAIDEN Is THUs ForMED INTo
A wife, AND THE YoUNG MAN INTo A HUSBAND.—This
follows as a consequence from what has gone before, in
this chapter and in the preceding chapter, respecting the con-
junction of a married pair into one flesh. The maiden be-
comes or is made a wife by the fact that in a wife are things
taken from the husband, and thus supplementary—things


242 MARRIAGE LOVE. [No. 199
that were not in her before, as a virgin. The young man
becomes or is made a husband by the fact that in a husband
are things taken from the wife, which exalt in him his re-
ceptibility of love and wisdom—things which were not in him
before, as a young man. But this comes to pass with those
who are in true marriage love; it is between those who feel
themselves to be a united man, and as one flesh,_as may be
seen in the preceding chapter, n. 178. It is clear from all
this that with women what was maidenly is changed to
wifely, and in men what was youthful is changed to marital.
That this is so I have been assured by this experience in the
spiritual world:—Certain men said that conjunction with
a woman before marriage was similar to conjunction with
a wife after marriage. The wives were very indignant at
hearing this, and said, “There is actually no likeness.
The difference is as between the unreal and the real.” To
which the man retorted,—“Are you not women, just as
before?” The wives responded, with louder voice,—“We
are not women, but wives. You are in fatuous and not real
love, and therefore talk foolishly.” The men answered,—
“If not women, you are yet married women.” They re-
plied,—“In the first states of marriage we were married
women, but now we are wives.”
200. XV. THAT IN THE MARRIAGE OF ONE MAN witH
ONE WIFE, BETWEEN WHOM THERE IS TRUE MARRIAGE
LovE, THE WIFE BECOMES MORE AND MORE A WIFE, AND
THE HUSBAND MORE AND MORE A HUSBAND.—It may be
seen above at n. 178, 179, that true marriage love conjoins
the two into one man more and more. And, as the wife
becomes a wife from conjunction with her husband and
according to it, in like manner does the busband from con-
junction with the wife; and as true marriage love endures
to eternity, it follows that the wife becomes more and
more a wife, and the husband more and more a husband.
The very cause is, that in a marriage which is of true mar-
riage love each becomes a more and more interior man


No. 202] CHANGES OF STATE BY MARRIAGE. 243
(homo); for the love opens the interiors of their minds,
and as these are opened man becomes more and more a
man (homo), and to become more a man on the part of
the wife is to become the more a wife, and on the part
of the husband is to become the more a husband. I
have heard from angels that a wife becomes more and
more a wife according as her husband becomes more and
more a husband, and not vice versa. For it rarely if ever
fails that a chaste wife loves her husband, but the husband
fails to love in return,-and fails because there is no ele-
vation of wisdom, which alone receives the wife's love;
respecting which wisdom see n. 130, 163–165. But these
things are said of wives on earth.
201. XVI. THAT THUs Also, FROM THE INTERIOR,
THEIR FORMS ARE SUCCESSIVELY PERFECTED AND EN-
NoBLED.—The most perfect and the noblest human form
is when two forms become one form by marriage, thus
when the flesh of the two becomes one flesh—according
to the creation. For that then the mind of the man is
elevated into superior light, and the mind of the wife into
superior heat; and that then they put forth, and blossom,
and bear fruit, as trees in the time of spring. See above
n. 188, 189. That from the ennobling of this form noble
fruits are born, spiritual in the heavens, natural on earth,
will be seen in the article that now follows.
202. XVII. THAT THE OFFSPRING Born of Two who
ARE IN TRUE MARRIAGE LOVE DERIVE FROM THEIR PARENTS
THE MARRIAGE DESIRE OF GOOD AND TRUTH, FROM which
THEY HAve AN INCLINATION AND FACULTY, If A Sox For
RECEIVING THE THINGS THAT ARE OF WISDOM, IF A DAUGH-
TER for Loving what wisdom TEACHES.—That offspring
derive from their parents inclinations to such things as were
of the parents' love and life, is very well known, in general
from history, and specifically from experience. They do
not however derive or inherit from them their very affections,
and hence their lives, but only inclinations and faculties


244 MARRIAGE LOVE. [No. 202
for them,--as was shown by the wise men in the spiritual
world, of whom in the two Relations adduced above. Pos-
terities also, from inborn inclinations, if not broken, are
incited to affections, thoughts, speech and lives like those
of their progenitors; as is very manifest in the Jewish race,
in that to this day they are very similar to their fathers—in
Egypt, in the desert, in Canaan, and at the time of the Lord;
and not only are they very similar to them mentally but in
their faces also. Who does not know the looks of a Jew?
So it is with other races. From which facts it may be con-
cluded, and not fallaciously, that inclinations to the likeness
of the parents are born in them. But it is of the Divine
Providence that the very thoughts and actions do not follow,
—in order that perverse inclinations may be rectified; and
that a faculty for this also is implanted,—whence comes the
effectiveness of the correction of morals by parents and
masters, and afterwards by themselves when they come to
act from their own judgment.
203. It is said that offspring derive from parents the
marriage desire of good and truth, because this is implanted
in the soul of everyone by creation; for it is this that flows
from the Lord into man and makes his life human. But
this marriage desire passes on into the sequences from the
soul, even down into the ultimates of the body; but in these
and those it is changed on the way—by the man himself,
in many ways—and sometimes into the opposite, which is
called the marriage or connubial desire of the evil and the
false. When this takes place the mind is closed from be-
neath, and sometimes is contorted, as a spiral turned in the
opposite direction. With some however it is not closed but
remains half-open; and with some open. It is this and that
marriage desire from which offspring derive inclinations
from their parents—a son in one way, a daughter in another.
That this is from marriage desire is because marriage love
is the fundamental of all loves, as has been shown above, at
n. 65.


No. 205] CHANGES OF STATE BY MARRIAGE. 245
204. The reason why offspring born of those who are
in true marriage love derive inclinations and faculties, if a
son for perceiving the things that are of wisdom, and if a
daughter for loving the things which wisdom teaches, is,
that the marriage desire of good and truth is implanted by
creation in the soul of everyone, and is also in the sequences
from the soul; for, as has been shown before, marriage desire
fills the universe from first things to last, and from man
down even to the lowest animal forms.” And it has also
been shown before that the faculty for opening the lower
things of the mind, even to conjunction with its higher things
which are in the light and heat of heaven, is imparted to
every man by creation. Whence it is plain that a readiness
and facility for conjoining good with truth and truth with
good, and thus for attaining wisdom, is inherited from birth,
by those, above others who are born of such a marriage—
and consequently a facility for being imbued with the quali-
ties that are of heaven and the church. That with these
things marriage love is conjoined, has been shown many
times above. From all these considerations the end for
which marriages of true marriage love have been provided
and are still provided by the Lord the Creator, is very evi-
dent to reason.
205. I have heard from the angels that those who lived
in the most ancient times are to this day living in heaven—
houses and houses, families and families, nations and nations,
just as they lived on earth, and that scarcely anyone from a
house is wanting; and that the reason is, because there was
true marriage love among them, and their offspring inherited
from them inclinations to the marriage desire of good and
truth, and were easily initiated into it by their parents, by
education, more and more interiorly,–and afterwards as
* This is expre-cºl in the Latin by the single torm termer (worms). Put in the
Linnean system of classification of the animal kingdom, which prevailed in Sweden-
borg's time, the termes were not onlv worms, but the term was used as the tech-
nical name of a class, which embraced all the lowest forms of animal life—all below
the several orders of vertebrates and inserts. Tr.


246 MARRIAGE LOVE. [No. 205
of themselves by the Lord, when they came to act of their
own judgment.
206. XVIII. THAT THIS COMES TO PASS BY THE FACT
THAT THE SOUL OF OFFSPRING IS FROM THE FATHER, AND
Its CLOTHING FROM THE MOTHER.—That the soul is from
the father is by no wise man called in question. It is
even manifest, conspicuously, in posterities which have
come down in regular succession from the fathers of fam-
ilies, in their minds, and in their faces which are types
of the mind. The father in fact returns as in effigy, if
not in his sons yet in his grandsons and great grandsons;
and this because the soul constitutes a man's inmost; and
though this may be covered over in the nearest offspring,
yet it comes out and reveals itself in later progeny. That
the soul is from the father and its vesture from the mother,
may be illustrated by analogy in the vegetable kingdom.
In this the earth or ground is the common mother. This
receives into itself as into the womb and clothes the seed,
yea, conceives, bears, brings forth, and educates, as a
mother her offspring from the father.
207. To this I will add two Relations.
First:-After a time I was looking towards the city
of Athens—of which something was said in a former Re-
lation—and heard thence an unusual clamor. There was
something of laughter in it, within this a something of
indigation, and in this somewhat of sadness; and yet
the cry was not therefore discordant, but agreeable, be-
cause one quality was not accompanying but within an-
other. In the spiritual world the varieties and comming-
lings of affections in sound are distinctly perceived.
I asked from a distance:—“What is the matter?” And
they said:—
“A messenger has come from a place where strangers
from the Christian world first appear, saying that he had


No. 207] CHANGES OF STATE BY MARRIAGE. 247
heard; from three in that place, that in the world whence
they came they believed with others there that the blessed
and happy after death would have entire rest from labor;
and, as administrations, offices, and employments are
labors, that they would have rest from these.”
“And as the three have been conducted hither by our
messenger, and are now standing and waiting before the gate,
a cry has been raised, and by consultation it has been re-
solved that they shall not be introduced into the palladium
on Parnassus, as the former were, but into the great audi-
torium there—that they may tell their news from the Chris-
tian world; and certain ones were delegated suitably to
introduce them.
As I was in the spirit, and with spirits distances are
according to the states of their affections, and as I had an
affection for seeing and hearing them, I appeared present
there, and saw them introduced, and heard them speak.
The elders, or more wise, were seated at the sides in the
auditorium, the rest in the middle; and in front of them was
a raised platform. To this the three strangers, with the
messenger, were conducted by the younger men, in formal
procession, through the middle of the auditorium. And
when silence had been secured they were saluted by a cer-
tain elder there and asked:—
“What news is there from the earth?’”
They answered:—“There is much news. But tell us,
pray, on what subject?”
The elders replied:—“What news from the earth respect-
ing our world, and respecting heaven?”
They answered:—“When we first came into this world
we heard that here and in heaven there are administrations,
ministries, employments, business, studies in all kinds of
learning, and wonderful works; and yet we have believed
that after removal or transition from the natural to this
spiritual world we should come into eternal rest from labors;
and what are employments but labors?”


248 MARRIAGE LOVE. INo. 207
To this the elders replied:—“By eternal rest from labors
did you understand eternal idleness, in which you would
continually sit and lie down, inhaling delights into your
bosoms, and drinking in joys with the mouth P” The
three strangers, blandly smiling, said that they had thought
something of the kind. And then it was answered them:—
“What have joys and delights and the happiness there-
from in common with idleness? By idleness the mind
collapses, not expands, and a man is depressed, not en-
livened. Suppose one sitting in complete idleness—hands
down, eyes dejected or upturned, and suppose that at the
same time he is surrounded by an atmosphere of gladness—
would he not be overcome head and body with dullness?
Would not the lively expansion of his countenance fall?
And at length with fibres all relaxed would he not nod
and nod until he fell to the earth? What keeps the whole
bodily system expanded and intent but intentness of mind?
And whence comes intentness of mind but from administra-
tions and labors, done with delight? Let me therefore
tell you news from heaven, That there are administrations
and ministries there, and courts of justice, higher and lower,
and also mechanical arts and employments.”
When the three strangers heard that there are higher and
lower courts of justice in heaven, they said:—“For what
reason are they? Are not all in heaven inspired and led of
God? And do they not therefore know what is just and
right? What need of judges then?”
The elder man replied:—“In this world we are instructed
and learn what is good and true and what is just and equita-
ble, as in the natural world; and we learn it not immediately
from God, but mediately through others; and every angel,
just as every man, thinks truth and does good as if of him-
self, and this—according to the state of the angel—is mixed
and not pure. There are also among angels the simple
and the wise; and the wise must judge, when the simple
from simplicity and want of knowledge are in doubt about


No. 207] CHANGES OF STATE BY MARRIAGE. 249
what is just, or swerve from it. But as you have just come
into this world, if it is your pleasure, follow me into our
city and I will show you every thing.”
And they left the auditorium, and some of the elders
also accompanied them. They went first to a great library,
which was divided into smaller libraries, according to the
different branches of knowledge. The three strangers were
amazed at seeing so many books, and said:—
“There are books also in this world! Whence are the
parchments, and the paper? Whence the pens, and ink?”
To which the elders replied:—“We perceive that in the
former world you believed that because this world is spiritual
it is empty. And that you believed this because you have
entertained an idea of the spiritual as abstract from the
material, and what is abstract from the material appeared
to you as nothing and thus as empty, when in truth here
is the fulness of all things. All things here are substantial,
not material; and material things derive their origin from
the substantial. We that are here are spiritual men be-
cause substantial and not material. Hence it is that all
things that are in the natural world are in their perfection
here—even books, and writings and many things more.”
When the three strangers heard the things called sub-
stantial they believed that they were so, both because they
saw the written books, and because they heard the statement
that material things originate from things substantial.
That they might be still further assured of these realities,
they were taken to the dwellings of scribes who were mak-
ing copies of original writings of the wise men of the city.
And they inspected the writings and admired their clearness
and elegance. After this they were conducted to museums,
gymnasiums, and colleges; and to where their literary
sports were held. Some of these were called sports of the
Heliconians; some, sports of the Parnassians; some, of
the Athenians; and some, sports of the Virgins of the
Fountain. They were told that these were so called be-


25o MARRIAGE LOVE. [No. 207
cause virgins signify affections for knowledges, and accord-
ing to one's affection for knowledge he has intelligence.
The so-called sports were spiritual exercises and trials
of skill. Afterwards they were conducted about the city—
to the rulers, the administrators, and their subordinate
officers; and by them to the wonderful productions of ar-
tizans, wrought in a spiritual manner.
When all these things had been seen the elder spoke
with them again of the eternal rest from labor into which
the blessed and happy come after death, and said:—
“Eternal rest is not inactivity; for from inactivity come
languor, torpidity, stupor, and dulness, of mind and thence
of the whole body—and these are death not life, still less
eternal life in which the angels of heaven are. Eternal
rest, then, is rest which dispels these and makes a man to
live; and this is no other rest than such as elevates the mind.
It is therefore some study and occupation by which the
mind is aroused, animated and delighted; and this is
realized according to the use from which, in which, and for
which it is working. Hence it is that the whole heaven
is seen by the Lord as consisting of uses, and every angel
is an angel according to his use. The enjoyment of use
carries him along as a favoring current does a ship, and
causes him to be in eternal peace, and in the rest of peace.
This is meant by eternal rest from labors. That an angel
is alive according to his eagerness of mind for use, is very
plain from the fact that every angel has marriage love, with
its virtue, its potency, and its delights, according to his
eager application to the genuine use in which he is.”
When the three strangers were well assured that eternal
rest is not idleness, but the enjoyment of some work that
is of use, a number of virgins came with pieces of em-
broidery and netting, the work of their own hands, and gave
to them. And as the new spirits departed the virgins sang
an ode, by which, in angelic strain, they expressed affection
for works of use and its pleasures.


No. 208] CHANGES OF STATE BY MARRIAGE. 251
208. The Second Relation:—While I was in medita-
tion upon the secrets of marriage love concealed with wives,
a golden rain appeared again as described above; and I
remembered that it fell upon a mansion in the east where
three marriage loves dwelt, that is, three married pairs who
tenderly loved each other, seeing which, as if invited by
the sweetness of meditation on that love, I hastened thither.
And as I went on the rain from being golden became purple,
then scarlet, and when I came near it was opaline, like dew.
I knocked, and the door was opened; and I said to the
attendant:-"Announce to the husbands that he is here again
who came before with an angel, desiring that he be per-
mitted to enter for a conversation. The attendant returned
and nodded assent of the husbands, and I went in. The
three husbands with their wives were together in an open
court, and on being saluted kindly returned the salutation.
And I asked the wives whether the white dove appeared
afterwards at the window.
They said:—“It did, also to-day, and it spread its wings
too. From which we augured your presence and your
request for the disclosure of yet one more secret respecting
marriage love.”
I asked:—“Why do you say one, when I have come for
the knowledge of many?”
They replied:—“They are secrets; and some so far
surpass your wisdom that the understanding of your thought
cannot apprehend them. You exult over us on account of
your wisdom. We do not exult over you on account of
ours; and yet ours excels yours, in that it enters into your
inclinations and affections, and sees, perceives and feels
them. You know nothing at all about the inclinations and
affections of your love, although it is from these and ac-
cording to them that your understanding thinks, and from
these and according to them therefore that you have wis-
dom. And yet wives know them in their husbands so well
that they see them in their faces, hear them in the tones of


252 MARRIAGE LOVE. [No. 208
voice out of their mouths, yea, feel them upon their breasts
and arms and cheeks. But from zeal of love for your
happiness, and at the same time for our own, we feign not
to know them; and yet we regulate them—so prudently
that whatever is to the liking, pleasure, and will of our hus-
bands we follow, by permitting, bearing, and bending as
far as may be, but never constraining.”
I asked:—“Whence have you this wisdom?”
They answered:—“It is from creation, and thence is im-
planted in us by birth. Our husbands liken it to instinct;
but we say it is of Divine Providence, to the end that men
may be made happy by their wives. We have heard from
our husbands that the Lord wills that the male man shall
act from freedom according to reason; and that to this end
the Lord Himself from within, regulates his freedom—which
pertains to the inclinations and affections—and from without
by means of his wife; and that thus He forms the man with
his wife into an angel of heaven. And besides, the love
if constrained changes its essence and becomes not that
love. But of these things we shall speak more openly. We
are moved to this—that is, to prudence in regulating the
inclinations and affections of our husbands so that they
appear to themselves to act from freedom according to
their own reason, because we have delight from their love,
and love nothing more than that they shall have delight
from our delights; which if they become cheap to them
also grow dull with us.
Having said this one of the wives went into an inner
chamber, and on returning said, “My dove still flaps its
wings, which is a sign that we may divulge more.” And
they added:—“We have observed various changes of the
inclinations and affections of men; as that husbands when
they think vain thoughts against the Lord and the church
are cold to their wives; that they are cold when in the pride
of their own intelligence; that they are cold when they look
upon other women from lust; that they are cold when


No. 208] CHANGES OF STATE BY MARRIAGE. 253
reminded of love by their wives; and many other
changes. Also that they are cold with varied coolness.
We observe this from a shrinking back of the sense from
their eyes, ears, and body at the presence of our senses.
From these few examples you can see that we know better
than men whether it is well or ill with them. If they are
cold to their wives it is ill with them, and if they are warm
towards their wives it is well with them. Wives are there-
fore continually devising means whereby men shall be
warm and not cold towards them; and they devise them with
an acuteness of discernment inscrutable to men.”
After these words a sound was heard as if the dove
moaned; and then the wives said:—“This is an intimation
to us that profounder secrets which we would divulge are
yet not permitted. Perhaps you will disclose to men those
that you have heard.”
I answered:—“I intend to do this. What harm from
it?”
After consulting together about it the wives said:—
“Publish them if you wish. The power of persuasion
that wives possess is not hidden from us. They will say
to their husbands—‘The man is in sport. They are fables.
He is jesting from appearances, and according to the ac-
customed pleasantries of men. Do not believe him, be-
lieve us.” We know that you are loves and we are obedi-
ences. Publish them then if you wish. But husbands
will not depend on your mouth, but on the mouths of their
wives whom they kiss.”


UNIVERSALS CONCERNING MARRIAGES.
209. There are many things about marriages which if
treated of particularly would swell this small work into a
huge volume. For it might treat in detail of likeness and
unlikeness in married pairs; of the elevation of natural
marriage love into spiritual marriage love, and of their
conjunction; of the increments of the one and the decre-
ments of the other; of the varieties, and of the diversities
of each; of the intelligence of wives; of the universal
marriage sphere from heaven, and of its opposite from hell;
of their influx and reception; and many other subjects,
which if set forth in detail would extend the work into a
book so large as would tire the reader. For this reason, and
to avoid unprofitable prolixities, they are condensed into
Universals Concerning Marriages. And these like the pre-
ceding subjects shall be divided under appropriate heads,
as follows:–
I. That the sense proper to marriage love is the sense of
touch.
II. That with those who are in true marriage love the
faculty for acquiring wisdom increases; but with those who
are not in marriage love it decreases.
III. That with those who are in true marriage love the
happiness of dwelling together increases; but with those who
are not in marriage love it decreases.
IV. That with those who are in true marriage love con-
junction of minds and therewith friendship increases; but
with those who are not in marriage love the latter with the
former decreases. -
V. That they who are in true marriage love continually
desire to be one man (homo); but those that are not in marriage
sove desire to be two.


No. 209] UNIVERSALS CONCERNING MARRIAGES. 255
VI. That they who are in true marriage love look to the
eternal in marriage; but with those that are not in marriage
love it is quite the contrary.
VII. That marriage love resides in chaste wives; and
yet their love is dependent on their husbands.
VIII. That the intelligence of women in itself is un-
assuming, refined, peaceful, yielding, gentle, and tender;
and the intelligence of men, in itself, is grave, harsh, hard,
bold, fond of unrestraint.
IX. That wives love the bonds of marriage, if only the
men love them. -
X. That wives are in no excitation as men are; but with
them there is a state of preparation for reception.
XI. That men have ability according to their love of
propagating the truths of their wisdom, and according to
their love of performing uses.
XII. That determinations are at the good pleasure of
the husband.
XIII. That there is a marriage sphere which flows from
the Lord through heaven into all things and every thing of
the universe, even to its ultimates.
XIV. That this sphere is received by the female sex, and
through this is transmitted into the male sex; and not the
contrary.
XV. That where there is true marriage love this sphere
is received by the wife, and by the husband through the
wife.
XVI. That where there is not marriage love this sphere
is yet received by the wife, but not by the husband through
her.
XVII. That there may be true marriage love with one
of a married pair, and not at the same time with the other.
XVIII. That there are various similitudes and various dis-
similitudes in married partners, both internal and external.
XIX. That various similitudes may be conjoined, but
not with dissimilitudes.


256 MARRIAGE LOVE. [No. 209
XX. That for those who desire true marriage love the
Lord provides a similitude; and if not given on earth He
provides it in the heavens.
XXI. That in proportion to deficiency and loss of marriage
love man approximates to the nature of a beast.
Now follows the explanation of these subjects.
210. I. THAT THE SENSE PROPER TO MARRIAGE LovE
IS THE SENSE OF TOUCH. Every love has its sense. The
love of seeing, from the love of understanding, has the sense
of sight, and its pleasures are symmetry and beauty; the
love of hearing, from the love of hearkening and obedience,
has the sense of hearing, and its pleasures are harmonies;
the love of knowing the things that float about in the air,
from the love of perceiving, has the sense of smell, and its
pleasures are fragrances; the love of nourishing one's
self, from the love of imbuing one's self with goods and
truths, is the sense of taste, and its delights are delicious
flavors; the love of knowing objects, from the love of look-
ing about and of self-defence, has the sense of touch, and
its pleasures are titillations.
The reason why the love of conjoining one's self with a
companion, from the love of uniting good and truth, has
the sense of touch, is that this sense is common to all the
senses, and thence takes tribute from them all. That this
love draws all the above mentioned senses into communion
with itself, and appropriates to itself their pleasures is well
known. That the sense of touch is appropriated to mar-
riage love and is its own sense, is plain from its every
sport, and from the exaltation of its subtleties to the
supremest exquisiteness. But to pursue this farther is left
to lovers.
211. II. THAT witH THOSE who ARE IN TRUE MAR-
RIAGE LOVE THE FACULTY FOR ACQUIRING WISDOM IN-
CREASES; BUT witH THOSE who ARE NOT IN MARRIAGE
LovE IT DECREASEs.-The faculty for acquiring wisdom
increases with those who are in true marriage love because


No. 212] UNIVERSALS CONCERNING MARRLAGES. 257
the love between married pairs is from wisdom and accord-
ing to it, as has been shown with abundant reasons in the
preceding chapters. And because the sense of this love
is touch, and this is common to all the senses, and is
also full of delights, therefore it opens the interiors of
minds as it opens the interiors of the senses, and with them
the organic forms of the whole body. Hence it follows
that, they who are in this love like nothing more than
to acquire wisdom. For a man has wisdom in proportion
as the interiors of his mind are opened; because by this
opening the thoughts of the understanding are elevated
into superior light and the affections of the will into superior
heat, and superior light is wisdom and superior heat is the
love of it. The spiritual delights, conjoined with the
natural delights that they have who are in true marriage
love, cause lovingness, and thence the faculty for acquiring
wisdom. Hence it is that with angels marriage love is
according to their wisdom; and the increments of the love
and at the same time of its delights are according to the
increments of wisdom; and that the spiritual offspring that
are born of their marriages are such things as are of wisdom
from the father, and such as are of love from the mother,
which they love from spiritual parental affection—a love
which adds itself to their marriage love, and continually
elevates it and conjoins them.
212. The opposite takes place with those who having
no love of wisdom are not in any marriage love. They do
not enter into marriages except for a lascivious end, and in
that end there inheres even the love of being insane. For
every end in itself regarded is a love, and lasciviousness in
its spiritual origin is insanity. By insanity is meant de-
rangement of mind from falsities; and the chief derangement
is derangement of mind from truths falsified until they are
believed to be wisdom. That such are opposed to marriage
love, there is manifest confirmation or demonstration in
the spiritual world. There, at the first scent of marriage


258 MARRIAGE LOVE. [No. 212
love they flee into caverns and shut the doors; and if they
are opened they rage as maniacs do in the world.
213. III. THAT WITH THOSE who ARE IN TRUE MAR-
RIAGE LOVE THE HAPPINESS OF DWELLING TOGETHER IN-
CREASES; BUT WITH THOSE WHO ARE NOT IN MARRIAGE
LovE IT DECREASES.–The reason why the happiness of
dwelling together increases with those that are in true
marriage love is that they love each other mutually with
every sense. The wife sees nothing more lovely than the
man, and the man, nothing more lovely than the wife; yea,
nothing more lovely do they hear, smell, or touch. Hence
the happiness to them of dwelling together in house, in
chamber, and in bed. That it is so you that are husbands
can assure yourselves from the first delights of marriage,
which are in their fulness because then the wife alone of all
the sex is loved. That they have the opposite experience
who are not in any marriage love is known.
214. IV. THAT witH THose who ARE IN TRUE MAR-
RIAGE LovE CONJUNCTION OF MINDS, AND THEREWITH
FRIENDSHIP, INCREASES; BUT WITH THOSE WHO ARE NOT
IN MARRIAGE LOVE THE LATTER WITH THE FORMER DE-
CREASEs.-The reason why conjunction of minds in-
creases with those who are in true marriage love has been
shown in the chapter which treats of the conjunction of
souls and minds by marriage,_which is meant by the Lord's
words—“They are no more twain but one flesh” (see n. 156–
181). And the reason why this conjunction increases as
friendship conjoins itself to love is that friendship is as the
face of the love, and as its garment also; for not only does
it adjoin itself to the love as clothing but conjoins itself
also as a face. The love preceding friendship is similar
to the love of sex—a love which after the marriage vow
passes away; but the love conjoined with friendship re-
mains after the vow, and is stable. And it enters interiorly
into the breast; friendship introduces it, and makes it true
love of marriage; and the love at the same time makes


No. 216a). UNIVERSALS CONCERNING MARRIAGES. 259
this its friendship also marriage friendship—which differs
greatly from the friendship of every other love, for it is full.
That the opposite takes place with those that are not in
marriage love is known. With them the first friendship,
which is implanted at the time of betrothal and during the
first days after marriage, withdraws more and more from the
interiors of the mind, and gradually departs, from them—-
at length to the cuticles. And with those who think of
separation it goes entirely away; and even with those that
do not think of separation the love abides in externals, and
in internals is cold.
215. V. THAT THEY who ARE IN TRUE MARRIAGE
LovE CONTINUALLY DESIRE TO BE ONE MAN (homo); BUT
THOSE THAT ARE NOT IN MARRIAGE LOVE DESIRE TO BE
Two.—In its essence marriage love is nothing else than
that two will to be one—that is, will that the two lives
shall become one life. This will is the perpetual effort
of their love, from which flow all things that it effectuates.
That effort is the very essence of motion, and that will
in man is living effort, is confirmed by the researches of
philosophers, and is evident also to observers, of cultivated
reason. It follows from this that they who are in true
marriage love continually endeavor, that is, will to be one
man. That the opposite is the case with those who are
not in marriage love they themselves well know—who
because they continually regard themselves as two, from
disunion of souls and minds, do not therefore apprehend
what is meant by the Lord's words,-" They are no more
twain but one flesh.” (Matth. xix. 6.)
216a. VI. THAT THEY who ARE IN TRUE MARRIAGE
LOVE LOOK TO THE ETERNAL IN MARRIAGE; BUT WITH
THOSE THAT ARE NOT IN MARRIAGE LOVE IT IS QUITE THE
CoNTRARY. The reason why those that are in true marriage
love look to the eternal is that there is eternity in that love;
and its eternity is from the fact that the love in the wife
and wisdom in the husband increase to eternity, and in


26o MARRIAGE LOVE. [No. 216a
their increase or progression consorts enter more and
more deeply into the beatitudes of heaven, which their
wisdom and its love at the same time treasure up within
them. If then the idea of the eternal were eradicated,
or if in any case it were to fall out of mind, it would be as
if they were cast down from heaven.
, What the state of consorts is in heaven when the idea of
the eternal is banished from their minds and an idea of the
temporal comes in its place, was brought to open view with
me by this experience:—
Once by permission there was with me a married pair
from heaven; and then a certain worthless fellow, by cunning
speech, dispelled from them the idea of the eternal relating
to marriage, which being excluded they began to wail, say-
ing they could live no longer, and that they felt a wretched-
ness which they had never felt before. This being perceived
by angel companions in heaven, the fellow was removed
and cast down. When this was done the idea of the eter-
nal instantly came back to them; whereat they rejoiced with
gladness of heart, and embraced each other most tenderly.
Besides this, I heard two consorts who sometimes inclined
to the idea of the eternal, and sometimes to the idea of the
temporal in respect to their marriage. The reason was
that there was internal dissimilitude within them. When
they were in the idea of the eternal they were in mutual
gladness, but when in the idea that it was temporal they said,
“It is no more a marriage,” and the wife, “I am no longer a
wife but a concubine,” and the man, “I am no longer a
husband but a fornicator.” When by this means their
internal dissimilitude was disclosed the man left the woman
and the woman the man; but afterwards, as they were both
in the idea of the eternal in respect to marriage, they were
consociated with partners in similitude.
From these experiences it could be clearly seen that they
who are in true marriage love look to the eternal; and that
if this idea lapses from the thought from the inmosts they


No. 217] UNIVERSALS CONCERNING MARRIAGES. 261
are disunited as to marriage love—though not at the same
time as to friendship, for this dwells in externals and that
in internals. It is the same in marriages on earth. There,
when consorts tenderly love each other they have the eternal
in their thoughts respecting the covenant, and nothing at
all of its end by death; and if they think of this they grieve,
and yet in thought cherish the hope of its continuance after
death.
216b. VII. THAT MARRIAGE LovE RESIDES IN CHASTE
WIVES; AND YET THEIR LOVE IS DEPENDENT ON THEIR
HUSBANDS.—The reason is that wives are born loves, and
thence it is innate with them to will to be one with the
husband; and from this thought of their will they con-
tinually nurture their love. To recede therefore from the
endeavour to unite themselves with their husbands would
be to go back from their very selves. With husbands
it is different because they are not born loves but recipi-
ents of love from their wives; therefore in so far as they
receive that, the wives with their love enter in; but in
so far as they do not receive, the wives with their love stand
without and wait. But this is with chaste wives. It is
otherwise with the unchaste. From these facts it is evi-
dent that marriage love resides with wives, but that their
love is dependent on their husbands.
217. VIII. THAT wives LovE THE BONDs of MARRIAGE
IF ONLY THE MEN LovE THEM.—This follows from what has
been said in the preceding section. Add to this that by nat-
ure wives desire to be wives, and to be called wives. It is
to them a name of beauty and of honor, and for that reason
they love the bonds of marriage. And because chaste
wives desire, not as to name but actually to be wives, and
this is effected by being bound more and more closely with
their husbands, they therefore love the bonds of marriage
for the establishing of its covenant; and this the more in
proportion as they are loved by their husbands in return
or what is the same as the men love those bonds.


262 MARRIAGE LOVE. [No. 218
218. IX. THAT THE INTELLIGENCE OF womeN IS IN
ITSELF UNASSUMING, REFINED, PEACEFUL, YIELDING, GENTLE
AND TENDER; AND THE INTELLIGENCE OF MEN IN ITSELF
GRAVE, HARSH, HARD, BOLD, FOND OF UNRESTRAINT.-
That women are such, and such are men, is very mani-
fest from their body, their face, their voice, speech, action,
and manners. From their body:—In that with men
the skin and flesh are hard, with women soft. From their
face:—In that men are sterner, more resolute, rougher,
more tawny, and bearded, thus less beautiful; and women
are more gentle, complaisant, tender, fair, and hence are
beauties. From their voice:—In that with men it is grave,
with women tender. From their speech:—In that with
men it is fond of unrestraint and bold, and with women
modest and pacific. From their action:—In that with men
it is stronger and firmer, and with women weaker and
more feeble. From their manners:–In that with men they
are more unconstrained, with women more elegant.
How much, from very birth, the genius of man differs
from that of woman has been made very manifest to me by
the sight of boys and girls in their assemblages. Many times
from my window have I observed them, in an open place in
a great city, where more than twenty came together every
day. The boys, according to their connate disposition,
played together by making a great noise, shouting, fighting,
beating and throwing stones at each other; while the girls
sat quietly at the doors of the houses, some playing with
infants, some dressing their dolls, some piecing together
bits of linen, some kissing each other. And, what astonished
me, they yet looked with delighted eyes upon the boys who
were so boisterous. From these manifestations I could
clearly see that man is born understanding and woman love;
and could see what understanding is, and what love is,
in their principles; and thus what the understanding of
man in its going forth would be without conjunction with
feminine and afterwards with marriage love.


No. 220] UNIVERSALS CONCERNING MARRIAGES. 263
219. X. THAT wives ARE IN No ExcITATION As MEN
ARE; BUT THAT WITH THEM THERE IS A STATE OF PREPA-
WATION FOR RECEPTION.—That semination is with men
and the consequent excitation; and that this is not with
women, because that is not, is evident. But that with
women there is a state of preparation for reception, and
so for conception, I affirm from things heard. But what
that state with women is I may not describe. It is in
fact known only to them. And whether their love while
they are in that state is in its delight, or in undelight as
some say, they have not divulged. This only is known
in general:—That the husband may not say to the wife that
he can, and will not, for thus her state of reception is griev-
ously injured,—which is prepared in accordance with the
state of the husband that he is able.
220. XI. THAT MEN HAve ABILITY According To THEIR
LovE of PROPAGATING THE TRUTHS of THEIR wisdom, AND
According To THEIR LovE OF PERFORMING USES.–That
this is so is one among the secret things known to the
ancients, which at this day are lost. The ancients knew
that each and every thing that is done in the body is done
from a spiritual origin; as that from the will which is spir-
itual actions flow; that from thought which also in itself
is spiritual speech flows; and that natural sight is from
the spiritual sight which is understanding; natural hearing
from spiritual hearing, which is attention of the under-
standing and at the same time compliance of the will;
and natural smell, from spiritual smell which is perception;
and so on. The ancients saw that in like manner virile
semination is from a spiritual origin. From many illustra-
tions, of reason and of experience, they concluded that it
is from truths of which the understanding consists. And
they said that from the spiritual marriage—which is of
good and truth—which flows into all things and into every
thing of the universe, nothing is received by males but
truth and what relates to truth; and that this in its prog-


264 - MARRIAGE LOVE. [No. 220
ress in the body is formed into seed,—and that thence
it is that seeds understood spiritually are truths. As regards
formation:—That as the masculine soul is intellectual so it
is truth, for the intellectual is nothing else; therefore while
the soul is descending truth also descends. That this comes
to pass through the fact that the soul—which is the inmost
of man and of every animal, and in its essence is spiritual—
from an inherent impulse to propagate itself, follows in the
descent and wills to procreate itself, and that while this is
being done the whole soul forms itself and clothes itself and
becomes a seed; and that this can be done thousands and
thousands of times, because the soul is spiritual substance
which has not extension but impletion, and from which there
is no taking of a part but production of the whole without
any diminution of it. Hence it is that it is just as fully
in its least receptacles, which are seeds, as in its greatest
receptacle which is the body. As truth of the soul is there-
fore the origin of seed, it follows that men have ability accor-
ding to their love of propagating the truths of their wisdom.
That it is also according to their love of performing uses, is
because uses are the goods which truths bring forth. It is
in fact known to some in the world, that the industrious have
ability and not the idle.
I have asked how the feminine is propagated from a
virile soul. I received the answer that it is from intellectual
good, because in its essence this is truth. For the under-
standing can think that this is good, thus that it is a truth
that it is good. It is otherwise with the will. This does not
think of good and truth, but loves and does them. It may
be seen above at n. 120 that for this reason truths are sig-
nified by “sons” and goods by “daughters” in the Word;
and that truth is signified in the Word by “seed” may be
seen in APOCALYPSE REVEALED n. 565.
22 I. XII. THAT DETERMINATIONS ARE AT THE GOOD
PLEASURE OF THE HUSBAND.—The reason is that men have
the aforementioned ability, and this varies with them both


No. 222] UNIVERSALS CONCERNING MARRIAGES. 265
according to their state of mind and according to the state of
the body. For the understanding is not so constant in its
thoughts as the will is in its affections; for it is carried now
up, now down, is now in a state serene and clear, now dis-
turbed and obscure, now is among pleasant subjects, now
among unpleasant. And as the mind when it is active is
in the body also, it follows that this has similar states. Hence
it is that the husband now draws away from marriage love,
now approaches it; and that in the one state his ability is
withdrawn, in the other it is restored. These are reasons
why determinations must be left to the good pleasure of
the husband. Hence it is that wives, from wisdom innate
in them, never put their husbands in mind of any such
things.
222. XIII. THAT THERE IS A MARRIAGE SPHERE which
FLOWS FROM THE LORD THROUGH HEAVEN INTO ALL THINGS
AND EVERY THING OF THE UNIVERSE, EVEN TO ITS ULTI-
MATES.—That love and wisdom, or what is the same good
and truth, proceed from the Lord has been shown above
in its own chapter. These two proceed in marriage from
the Lord, continually, because they are Himself and all
things are from Him, and the things that proceed from
Him fill the universe; for without this nothing that has
come forth could subsist. There are many spheres which
proceed from Him; as a sphere of conservation of the
created universe; a sphere of protection of good and truth
against evil and falsity; a sphere of reformation and re-
generation; a sphere of innocence and peace; a sphere
of mercy and grace; and many besides. But the uni-
versal of all is the marriage sphere; for this is also the
sphere of propagation, and is thus the supereminent sphere
of conservation of the created universe by successive genera-
tions. That this marriage sphere fills the universe, and
pervades it from first things to last, is plain from what has
been shown above:—that there are marriages in the heavens,
the most perfect in the third or highest heaven; and that,


266 MARRIAGE LOVE. [No. 222
besides being among men, it is in all the subjects of the ani-
mal kingdom on earth, even down to the lowest and simplest
of animal forms; and is moreover in all the subjects of the
vegetable kingdom, from olives and palms, to the diminutive
grasses. That this sphere is more universal than the sphere
of heat and light which proceeds from the sun of our world,
may reasonably be concluded from the fact that it operates
even in the absence of its heat, as in winter, and in the ab-
sence of its light, as in the night, especially with men. That
it thus operates is because it is from the sun of the angelic
heaven, and from this there is a constant equal distribution of
heat and light, that is, conjunction of good and truth,
for it is in perpetual spring. The changes of good and truth
or of its heat and light are not variations of itself, as are
the variations on earth from the changes of the heat and
light from the sun there, but arise from the subjects that
receive them.
223. XIV. THAT THIS SPHERE IS RECEIVED BY THE
FEMALE SEX, AND THROUGH THIS IS TRANSMITTED INTO
THE MALE SEx.—That there is no marriage love with
the male sex, but that it is solely with the female sex and
from this sex is transmitted to the male, I have seen attested
by experience; of which above at n. 161,–wherewith the
following reason also accords:—That the masculine is
an understanding form and the feminine a will form, and
an understanding form cannot of itself grow warm
with marriage heat, but from the conjunctive heat of one
in whom it is implanted by creation. Just so it cannot
receive that love except through the will form of a female
adjoined to itself, because this also is a form of love. This
same might be more fully confirmed from the marriage
of good and truth; and to the natural man from the marriage
of the heart and lungs, because the heart corresponds to
love, and the lungs to wisdom. But as very many are de-
ficient in knowledge of these things, confirmation by them
might rather darken than give light. It is from the passing


No. 225] UNIVERSALs concERNING MARRIAGES. 267
over of this sphere from the female to the male sex that the
mind is enkindled even by bare thought of the sex. That
thence also is propagative formation, and thus excitation,
follows. For on the earth unless heat is added to light
nothing flourishes, or is incited to any fructification
there.
224. XV. THAT WHERE THERE IS TRUE MARRIAGE
LovE THIS SPHERE IS RECEIVED BY THE WIFE, AND BY
THE HUSBAND only THROUGH THE WIFE-That with
those who are in true marriage love this sphere is received
by the husband solely through the wife is at this day a
secret; and yet in itself it is not secret, for the bridegroom
and newly married husband may know it. Does not
everything that proceeds from the bride and newly mar-
ried wife affect for marriage, and not at that time what
proceeds from others of the sex? It is the same with those
who live together in true marriage love. And as a sphere
of the life surrounds every one, both man and woman—
densely in front, slightly at the back—it is evident whence
it is that husbands who thoroughly love their wives turn
towards them, and regard them during the day with favor-
ing countenance; and why on the contrary those that do
not love their wives turn away from them, and regard them
by day with averted glance. By reception of the marriage
sphere by the husband only through the wife true marriage
love is known, and is distinguished from spurious, false
and frigid marriage love.
225. XVI. THAT where THERE Is Not MARRIAGE LovE
THIS SPHERE Is YET RECEIVED BY THE WIFE, BUT NOT BY
THE HUSBAND THROUGH HER.—The marriage sphere flow-
ing into the universe, in its origin, is Divine; in its prog-
ress in heaven with the angels it is celestial, and spiritual;
with men it is natural; with beasts and birds animal;
with vermes” merely corporeal; with plants it is devoid of
life; and besides it varies in the individual subjects, ac-
* Sce note p. 245.


268 MARRIAGE LOVE. [No. 225
cording to their forms. Now, as this sphere is received
immediately by the female sex and by the male sex medi-
ately, and as it is received according to forms, it follows
of course that the sphere, which is holy in its origin, may
be changed into one not holy in the subjects, yea, even
be turned into the opposite. The sphere opposite to it
with such women is called meretricious, with such men
scortatory; and as these are both in hell the sphere is from
thence. But this sphere also is of great variety, and hence
there are many kinds of it; and such kind is attracted and
derived to a man as is congruous to him, and in conformity
with and correspondent to his genius. From these con-
siderations it is evident that a man who does not love his
wife receives the sphere from elsewhere than from his
wife. Yet the fact is that it is nevertheless inspired by the
wife, but unknown to the man, and while he is growing
Warm.
226. XVII. THAT THERE MAY BE MARRIAGE LovE
WITH ONE OF A MARRIED PAIR AND NOT AT THE SAME TIME
witH THE other.—For one may from the heart devote
him or herself to marriage chastity, and the other not.
know what chastity is; one may love the things of the
church, and the other only those that are of the world;
one as to the mind may be in heaven, the other in hell;
hence marriage love may be with one and not with the
other. Their minds being turned in contrary directions
are inwardly in collision with each other; and if not out-
wardly, yet he who is not in marriage love looks upon
his consort-by-covenant as a tedious old woman. And
so in turn.
227. XVIII. THAT THERE ARE various SIMILITUDEs
AND VARIOUS DISSIMILITUDES IN MARRIED PARTNERS,
Both INTERNAL AND EXTERNAL.-It is known that there
are similitudes between married partners and that there
are dissimilitudes, and that the external appear—but not
the internal except to the partners themselves after living


No. 229] UNIVERSALS CONCERNING MARRIAGES. 269
together for a time, and by indications to others. But
to enumerate each for the recognition of them would be
vain, for the mention and description of their varieties
would fill many pages. Similitudes may in part be deduced
and inferred from the dissimilitudes on account of which
marriage love passes off into cold,—of which in the follow-
ing chapter. Similitudes and dissimilitudes in general
take their rise from connate inclinations, varied by matters
of education, companionships and imbibed persuasions.
228. XIX. THAT VARIOUS SIMILITUDES MAY BE
conjoined, BUT NOT WITH DISSIMILITUDES.—The varie-
ties of similitudes are very numerous, and are more, and
less, distant. And yet those that are distant can in time
be conjoined by various means; especially by accommo-
dations to strong desires, by mutual kindnesses, by civilities,
by abstinence from things unchaste, by the common love
of infants and the care of children, and above all by har-
mony in the things of the church. For through the things
of the church conjunction is effected of similitudes inwardly
distant; through other things only those that are outwardly
distant. But conjunction cannot be effected with dis-
similitudes because they are in antipathy. -
229. XX. THAT For THOSE who DESIRE TRUE MAR-
RIAGE LOVE THE LORD PROVIDES SIMILITUDEs; AND If
THEY ARE NOT GIVEN ON EARTH HE PROVIDES THEM IN
THE HEAVENS.—The reason is that all marriages of true
marriage love are provided by the Lord. That they are
from Him may be seen above in n. 130, 131. And how
they are provided in the heavens I have heard described
by the angels, thus:—That the Divine Providence of the
Lord concerning marriages and in marriages is most
particular and most universal; because all the delights
of heaven stream forth from the delights of marriage love,
as sweet waters from the flow of a fountain. And there-
fore it is provided that marriage pairs be born, and
that they be educated for their marriages immediately


26o MARRIAGE LOVE. [No. 216a
*
their increase or progression consorts enter more and
more deeply into the beatitudes of heaven, which their
wisdom and its love at the same time treasure up within
them. If then the idea of the eternal were eradicated,
or if in any case it were to fall out of mind, it would be as
if they were cast down from heaven.
What the state of consorts is in heaven when the idea of
the eternal is banished from their minds and an idea of the
temporal comes in its place, was brought to open view with
me by this experience:—
Once by permission there was with me a married pair
from heaven; and then a certain worthless fellow, by cunning
speech, dispelled from them the idea of the eternal relating
to marriage, which being excluded they began to wail, say-
ing they could live no longer, and that they felt a wretched-
ness which they had never felt before. This being perceived
by angel companions in heaven, the fellow was removed
and cast down. When this was done the idea of the eter-
nal instantly came back to them; whereat they rejoiced with
gladness of heart, and embraced each other most tenderly.
Besides this, I heard two consorts who sometimes inclined
to the idea of the eternal, and sometimes to the idea of the
temporal in respect to their marriage. The reason was
that there was internal dissimilitude within them. When
they were in the idea of the eternal they were in mutual
gladness, but when in the idea that it was temporal they said,
“It is no more a marriage,” and the wife, “I am no longer a
wife but a concubine,” and the man, “I am no longer a
husband but a fornicator.” When by this means their
internal dissimilitude was disclosed the man left the woman
and the woman the man; but afterwards, as they were both
in the idea of the eternal in respect to marriage, they were
consociated with partners in similitude.
From these experiences it could be clearly seen that they
who are in true marriage love look to the eternal; and that
if this idea lapses from the thought from the inmosts they


No. 217] UNIVERSALS CONCERNING MARRIAGES. 261
are disunited as to marriage love—though not at the same
time as to friendship, for this dwells in externals and that
in internals. It is the same in marriages on earth. There,
when consorts tenderly love each other they have the eternal
in their thoughts respecting the covenant, and nothing at
all of its end by death; and if they think of this they grieve,
and yet in thought cherish the hope of its continuance after
death.
216b. VII. THAT MARRIAGE LOVE RESIDES IN CHASTE
WIVES; AND YET THEIR LOVE IS DEPENDENT ON THEIR
HUSBANDS.–The reason is that wives are born loves, and
thence it is innate with them to will to be one with the
husband; and from this thought of their will they con-
tinually nurture their love. To recede therefore from the
endeavour to unite themselves with their husbands would
be to go back from their very selves. With husbands
it is different because they are not born loves but recipi-
ents of love from their wives; therefore in so far as they
receive that, the wives with their love enter in; but in
So far as they do not receive, the wives with their love stand
without and wait. But this is with chaste wives. It is
otherwise with the unchaste. From these facts it is evi-
dent that marriage love resides with wives, but that their
love is dependent on their husbands.
217. VIII. THAT wives LovE THE BONDs of MARRIAGE
IF ONLY THE MEN LovE THEM.—This follows from what has
been said in the preceding section. Add to this that by nat-
ure wives desire to be wives, and to be called wives. It is
to them a name of beauty and of honor, and for that reason
they love the bonds of marriage. And because chaste
wives desire, not as to name but actually to be wives, and
this is effected by being bound more and more closely with
their husbands, they therefore love the bonds of marriage
for the establishing of its covenant; and this the more in
proportion as they are loved by their husbands in return
or what is the same as the men love those bonds.


270 MARRIAGE LOVE. [No. 229
under the Lord's auspices—the boy and the girl not know-
ing it. And after the requisite time, she, the marriageable
virgin, and he, the youth then ripe for marriage, somewhere
meet as if by chance, see each other, and then instantly,
as from a certain instinct, they know that they are mates,
and as if from a kind of inward dictate they think within
them, the youth, “She is mine,” and the virgin, “He is
mine.” And after this thought has been seated for some
time in the mind of each they deliberately speak, and be-
troth themselves. It is said, as if by chance, instinct,
and dictate, though the meaning is, of the Divine Providence
—because so long as it is unknown it thus appears; for the
Lord opens their internal similitudes so that they may see
each other.
23o. XXI. THAT IN PROPORTION to DEFICIENCY AND
LOSS OF MARRIAGE LOVE MAN APPROXIMATES TO THE NAT-
URE OF A BEAST.-The reason is that in so far as he is
in marriage love he is spiritual, and in so far as he is spir-
itual he is a man (homo). For man is born for life
after death, and he attains that life because there is within
him a spiritual soul; and through a faculty of his
understanding man can be elevated to this. If then at
the same time his will be elevated, by a faculty given also
to it, after death he lives the life of heaven. The
opposite takes place if he is in love that is contrary to mar-
riage love; for in so far as he is in this he is natural, and a
merely natural man,—as to lusts and appetites and their
delights is like a beast, with the difference only that he
has the faculty of elevating the understanding into the
light of wisdom, and also a faculty of elevating the will into
the heat of heavenly love. These faculties are taken away
from no man; and therefore a merely natural man, although
as to lusts and appetites and their delights similar to a beast,
yet lives after death—but in a state correspondent to his
past life. From these considerations it is evident that in
proportion as a man destroys marriage love he approaches


No. 231] UNIVERSALS CONCERNING MARRIAGES. 271
the nature of a beast. This may seem capable of contra-
diction, for that there is defect and loss of marriage love
with those who nevertheless are men; but the thought is
of those who from scortatory love make light of marriage
love, and who for that cause are in defect and loss of it.
231. Heretoshall beadded three Relations.—The First:-
I once heard noisy outcries which as if gurgled up through
waters, from beneath, one on the left, “O how just!”
another on the right, “O how learned!” and a third from
behind, “O how wise!” And as it came into my thought
whether there are just, and learned, and wise, even in
hell, it was said to me out of heaven:—“We shall see and
hear.”
And in spirit I went out of the house, and saw an opening
before me. I drew near and looked down, and lo! a ladder.
By this I descended, and when I reached the bottom I saw
level plains overgrown with shrubs mingled with thorns and
nettles. And I asked if this was hell.
They said:—“It is the lower earth which is next above
hell.”
And then I went on following the outcries in order. I
came to the first, “O how just,” and saw an assemblage
of those who in the world were judges for the sake of friend-
ship, and for gifts; then to the second, “O how learned,”
and saw an assembly of those who in the world had been
reasoners; and to the third cry, “O how wise” and saw an
assembly of those who in the world had been confirmers.
But I turned from these to the first where were the judges
for friendship and for gifts, who were proclaimed just.
And I saw at one side as it were an amphitheatre built
of brick and roofed with black tiles, and was told that they
called it the Tribunal. Into this there opened on the north
side three entrances; on the west side also three; but on the
south and the east sides there were none—an indication that


272 MARRIAGE LOVE. [No. 231
their judgments were not the judgments of justice, but
were arbitrary. In the middle of the amphitheatre a fire-
place appeared, into which servants having the charge of
it were throwing pitch-pine wood impregnated with sulphur
and bitumen, the flickering light from which upon the
plastered walls presented picture images of birds of even-
ing and of night. The fire-place and the flickerings of
light from it in the forms of those images were representa-
tions of their judgments, in that they could light up the
subject matters of any question with specious coloring and
present them in forms accordant with their inclination.
In the course of half an hour I saw old men and young
enter wearing long robes and pallia, who putting off their
caps took their places in chairs at tables, to sit in judgment;
and I heard and perceived how skilfully and ingeniously
from the aspect of friendship they warped and inverted
judgments, with the appearance of justice; and this so
completely that they themselves did not see the unjust to be
otherwise than as just, and the just as unjust. Such per-
suasions respecting them were apparent in their faces,
and audible in their speech. At that time illustration was
given me from heaven, whereby I perceived in each case
whether the judgment was of right or not of right; and I
saw how assiduously they covered over the unjust and in-
duced the appearance of justice; and how, out of the laws,
they selected what was favorable and drew the rest to their
side by skilful reasoning. After the judgment the de-
cisions were conveyed to the clients and their friends and
favorers; and to requite the judges for their favor these
shouted for a long distance, “O how just, O how just.”
After this I conversed with angels of heaven about these
things, and narrated to them what I had seen and heard.
And the angels told me that such judges appear to others
as gifted with most penetrating acuteness of understanding,
when yet they see not the least of what is just and equitable.
If you take away their friendship for any one they sit in


No. 231] UNIVERSALS CONCERNING MARRLAGES. 273
judgment mute as statues, and only say, “I assent,” “I
acquiesce” in this or that. The reason is that all their
judgments are prejudices, and prejudice with favor follows
the cause from the beginning to its end. Hence they see
nothing but what is in favor of their friend; everything
that is against him they set aside, and if they take it
up again they involve it in reasonings, as a spider in-
volves its prey in the filaments of its web and consumes it.
So that if matters do not follow the line of their prejudice
they see nothing of the right. They were explored as to
whether they could see, and it was found that they could
Inot.
“The inhabitants of your world,” said the angels, “will
be surprised that this is so; but tell them that it is the
truth, explored by angels of heaven. Because these see
nothing of what is just we in heaven regard them not as
men but as monsters, of whom matters of friendship make
the head, those of injustice make the breast, matters of
confirmation the feet, and those of justice soles, which,
if they do not favor a friend are put off and trodden under-
foot. But how they appear to us from heaven, you shall
see; for their end is nigh.” And lo! at that moment
the ground opened, and tables fell upon tables, and with the
whole amphitheatre were swallowed up, and the men were
thrown into caverns and imprisoned.
And the angels then said to me, “Do you wish to see them
there?” And behold, they appeared as with faces of
polished steel, with a body as of sculptured stone clothed in
garments of panther's skins, and with feet like serpents.
And I saw the law books which they had laid upon the
tables turned to playing cards; and now, instead of sitting
in judgment, employment was given them in making ver-
milion into rouge, wherewith to deck the faces of harlots
and transform them into beauties.
After seeing these I desired to go to the two other assem-
blies, to the one where they were mere reasoners; and to


274 MARRIAGE LOVE. [No. 231
the other where they were mere confirmers. But it was
said to me, “Rest a little. Angel companions will be
given you from the society next above them. Through
them light will be given you by the Lord and you will see
strange things.”
232. The second Relation.—After some time I again
heard from the lower earth, as before, the cries “O how
learned!” and “O how wise!” And I looked around to
see what angels were present, and lo, those were there who
were from the heaven immediately over them that were
crying “O how learned.” And I spoke to them about
the cry. They said:—“These “learned’ are they that
merely reason whether a thing is or is not, and rarely think
that it is so, and therefore are like winds that blow and
pass away, or like barks upon trees with no inner bark, or
as shells of almonds with no kernel, or rinds upon fruits with
no pulp. For their minds are without interior judgment,
and are united with the bodily senses only. If therefore the
very senses do not judge, they can form no conclusion. In
a word they are merely sensual, and by us are called ‘rea-
soners’ because they never come to any conclusion but
take up whatever they hear and discuss whether it is—by
perpetually objecting. And they like nothing more than
to attack very truths, and so by bringing them into dis-
pute to tear them in pieces. These are they who believe
themselves learned above all in the world.”
Hearing these things I asked the angels to conduct me
to them. And they brought me to a cavern from which
steps led down to the lower earth. We descended and
followed the cry “O how learned!” And behold, some
hundreds were standing in one place beating the ground
with their feet.
Surprised at this at first, I asked:—“Why do they thus
stand and beat the ground with the soles of their feet?”


No. 232] UNIVERSALS CONCERNING MARRIAGES. 275
and said “They may thus hollow out the ground with their
feet.” At this the angels smiled and said, “They appear thus
to stand because they do not think concerning anything that
it is so, but only think and discuss whether it is, and as
the thought makes no further progress they appear only to
tread and grind a single clod, and not get on.” I then
went towards this congregation, and they appeared to
me men of not unhandsome face and in comely raiment.
But the angels said, “In their own light they thus appear,
but if light from heaven flows in, their faces, and their
garments also, change.” And it was so. They then
appeared with swarthy countenances, and clothed in dusky
sack-cloth. But this light withdrawn they appeared as
before.
Presently I spoke to some of them and said:—“I heard
the multitude about you shouting ‘O how learned,” may I
then be permitted some conversation with you, for free
discussion of subjects of profoundest erudition?”
They answered:—“Say whatever you please and we will
satisfy you.” -
And I asked:—“What must the religion be whereby a
man is saved?”
They replied:—“We must divide this question into many
and cannot give answer until we have formed a conclusion
upon them. The first consideration must be, Whether
religion is anything? The second, Whether there is salva-
tion or not? The third, Whether one religion is more
effective than another? The fourth, Whether there is a
heaven, and a hell? And fifth, Whether there is eternal
life after death? Besides others.
I asked about the first question: —‘Whether religion is
anything?' And they began to discuss it, with abundance
of arguments as to whether there is religion, and whether
what is called so is anything. And I begged that they would
refer it to the congregation, and they referred it. And
the common response was that the proposition required


276 MARRIAGE LOVE. [No. 232
so much investigation that it could not be finished within
the evening.
I asked:—“Can you finish it within a year?” And one
said it could not be done within a hundred years.
I replied:—“Meanwhile you are without religion.”
And he responded:—“Should it not first be shown whether
there is religion, whether what is so called is anything?
If it is, it must be for the wise also. If not, then it must
be only for common people. It is known that religion is
called a bond; but it is asked ‘For whom?' If only for
the common people, in itself it is nothing. If also for the
wise it is real.”
Hearing these things I said to them, “You are anything
but “learned’ for you are only able to think whether a thing
is, and to turn it this way and that. Who can become
learned unless he knows something for certain, and goes
forward in that as a man advances from step to step, and
so on successively to wisdom. Otherwise you do not so much
as touch truths with the finger's end, but put them more
and more out of sight. To reason only whether a thing
is, Is it not like arguing about a cap which is never tried
on 2 or a shoe that is never worn ? What comes of it except
that you do not know whether the thing is? That is to say,
Whether there is salvation? Whether there is eternal
life after death? Whether one religion is more effective
than another? Whether there is a heaven, and a hell?
You cannot think anything about these things so long as you
stick fast in the first step and beat the sand there, and do
not set foot beyond foot and go forward. Beware lest your
minds while they stand thus without, outside of judgment,
grow hard within and become statues of salt, and you,
friends of Lot's wife.”
Having said this I went away, and in indignation they threw
stones after me. And then they appeared to me like graven
images of stone, wherein is nothing of human reason.
I asked the angels respecting their lot; and they said,


No. 233] UNIVERSALS CONCERNING MARRIAGES. 277
“Their lot is that they are let down into the deep, and into
a desert there, and are set to carrying packs; and at the
same time, being unable to bring forth anything from reason,
they chatter and talk nonsense. And from a distance they
appear then like asses bearing burdens.
233. The Third Relation:-After this one of the angels
said, “Follow me to the place where they are shouting
“O how wise,’ and,” he added, “you will see prodigies of
men. You will see faces and bodies that are of a man,
and yet they are not men.”
And I said:—“Are they beasts then?”
He answered:—“They are not beasts but beast-men,
for they are such that they are entirely unable to see whether
a truth is truth or not, and yet can make whatever they
will to be truth. Such with us are called confirmers.”
We followed the shouting and came to the place, and be-
hold, a company of men and round about the company a
crowd; and in the crowd some of noble descent, who, when
they heard that they confirmed everything that they said
and favored themselves with such manifest agreement,
turned about and said “O how wise.”
But the angels said to me:– “Let us not go to them, but
call out one from the company.” And we called one, and
went aside with him and conversed on various subjects.
And he confirmed them every one, even so that they appeared
precisely as if true. We asked him whether he could also
confirm their opposites? He said:—“Just as well as the
former.”
Then he said frankly, and from the heart, “What is truth?
Is there anything true in the nature of things, other than
what a man makes true? Say anything you please to me
and I will make it true.”
I said:—“Make this true, That faith is the all of the
church.” And he did it so dexterously and clearly that the


278 MARRLAGE LOVE. [No. 233
learned standing around admired and applauded. After-
wards I asked him to make it true that charity is the all of
the church, and he did it; and after that, that charity is
nothing of the church; and then he clothed and decked them
both in such appearances that the by-standers looked at
each other and said:—“Is he not wise!”
“But,” I said, “do you not know that to live well is
charity? And that to believe well is faith? Does not he
who lives well also believe well? And thus faith is of
charity and charity is of faith? Do you not see that this
is true?”
He replied:—“Let me make it true and I shall see.”
And he did it, and said, “Now I see.” But presently he
made its opposite true, and said, “I see also that this is
true.”
We smiled at this, and said:—“Are they not contraries?
How can two opposites be seen as truths?”
Indignant at this, he replied, “You are in error. Each
is true, for nothing is true but what a man makes true.”
Standing near was one who in the world had been an
ambassador of the first rank. He was astonished at this,
and said, “I am aware that there is something like this
in the world, but you are insane. Make it true if you can
that light is darkness, and darkness light.”
He replied:—“That I can easily do. What are light and
darkness but states of the eye? Is not the light changed
to shade when the eye passes out of a sunny place? As
also when it looks intently at the sun? Who does not know
that the state of the eye is then changed, and that it is
from this that the light appears as shade? On the other
hand, when that state of the eye returns the 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 even the sun itself as an opaque and dusky globe P If
any man had eyes like an owl, which would he call light, and
which darkness? What then is light but a state of the eye?


No. 233] UNIVERSALS CONCERNING MARRIAGES. 279
And if it is a state of the eye, is not light darkness and dark-
ness light? Therefore the one is true, and the other is
true.”
The ambassador then asked him to make it true that
the raven is white, and not black.
And he responded:—“That also I can easily do,” and
said:—“Take a sharp point or knife and open the feathers
or quills of a raven. Are they not white within P. Then
remove the feathers and quills and look at the skin of the
raven, Is it not white? What is the black that is around
it but shade, from which the color of the raven is not to be
determined? As to black being only shade, consult experts
in the science of optics and they will affirm it. Or grind
black stone or glass to a fine powder and you will see that
the powder is white.”
“But” replied the ambassador “does not the raven
appear black to the sight?”
“And will you” responded the confirmer, “who are a
man, think any thing of the appearance? You can indeed
say from the appearance that the raven is black, but you
cannot think it. For example, you can say, from the ap-
pearance, that the sun rises, advances, and sets, but as you
are a man you cannot think it, because the sun stands still
and the earth progresses. So is it with the raven. Ap-
pearance is appearance. Say what you will the raven is
entirely white. It grows white also as it grows old. I
have seen this.”
We then asked him to tell us, from the heart, whether
he was jesting, or believed that nothing is true but what
a man makes true.
He answered:—“I swear that I believe it.”
After that the Ambassador asked him if he could make
it true that he was insane? He said:—“I can, but I will
not. Who is not insane?”
This universal confirmer was afterwards sent to angels
who explored him, as to what kind of man he was; and


28o MARRIAGE LOVE. [No. 233
they said after the exploration that he possessed not one
grain of understanding, because all that was above the
rational in him was closed, and only that was open which is
below the rational. Above the rational is heavenly light
and below the rational is natural light, and this light is
such that it can confirm whatever one pleases. And if
heavenly light does not flow into natural light a man does
not see whether any truth is true, nor therefore that any
thing false is false. To see these is of heavenly light in
natural light; and heavenly light is from the God of heaven,
who is the Lord. This universal confirmer was therefore
neither man nor beast, but a beast-man.
I asked the angel concerning the lot of such, and whether
they can be associated with the living; because man has
life from heavenly light, and from this light is his under-
standing. He said that such when they are alone are not
able to think about anything, northerefore to talk, but that
they stand dumb as machines, and as if in profound sleep,
but that as soon as they catch anything with the ears they
awake. And he added that they become such who inmostly
are evil. Heavenly light cannot flow into them from
above, but only a somewhat spiritual through the world,
from which they have the faculty of confirming.
This said, I heard a voice from the angels who explored
him, saying to me, “From the things you have heard
form a universal conclusion.” And I formed this con-
clusion:—That to be able to confirm whatever one pleases
is not the mark of an intelligent man, but to be able to see
that the truth is true and that the false is false, and to
confirm it, is the mark of an intelligent man.
After this I looked towards the assemblage where the
confirmers stood and the crowd around them were shout-
ing “O how wise,” and lo, a dark cloud overveiled them;
and in the cloud screech-owls and bats were flying; and it
was told me, “The screech-owls and bats flying in the dark
cloud are the correspondences and therefore appearances


No. 233] UNIVERSALS CONCERNING MARRIAGES. 281
of their thoughts. For confirmations of falsities so that
they appear as truths, in this world, are represented under
the forms of birds of night, whose eyes a fatuous light
within illuminates, by which they see objects in the dark
as if in light. Such fatuous spiritual light is in those who
confirm falsities so that they are seen as truths, and after-
wards say and believe that they are truths. All these are
in the faculty of seeing hindwards, and in no faculty of
looking forwards.”


OF THE CAUSES OF COLDS,
SEPARATIONS, AND DIVORCES
IN MARRIAGES.
234. Here, where the causes of colds in marriages are
treated of, the causes likewise of separations and also at
the same of divorces are considered; for the reason that
they are closely connected. For separations are from no
other cause than from colds gradually generated after mar-
riage; or from causes brought to light after marriage by
which cold is induced. But divorces are from adulteries, be-
cause these are entirely opposite to marriages, and opposites
induce cold, if not in both yet in one. This is the reason
why colds, separations, and divorces are brought together
under one head. But the close connection of the causes
is more clearly seen by viewing these things in series. The
sequence of them is this:—
I. That there is spiritual heat, and that there is spiritua"
cold; and spiritual heat is love, and spiritual cold is depriva
tion of love.
II. That spiritual cold in marriages is disunion of
souls and disjunction of minds, whence come indifference,
discord, contempt, loathing and aversion; which lead at
length with many to separation from bed and chamber and
house.
III. That the causes of colds in their succession are
numerous, some internal, and some external, and some ad-
ventitious.
IV. That the internal causes of cold are from religion.
V. That of these causes the first is rejection of religion
by both.
VI. The second is, that one has religion and the other
has not.


No. 234] COLDS, SEPARATIONS, AND DIVORCES. 283
VII. The third is that one is of one religion and the
other of another.
VIII. The jourth is, imbued falsity of religion.
IX. That these are causes of internal cold, but with
many not at the same time of external cold.
X. That the external causes of cold are also numerous;
and that of these the first is dissimilitude of mind and man-
14ers.
} XI. The second is that marriage love is believed to be
one with scortatory love, except that by law this is illicit and
that is licit.
XII. The third is, striving for pre-eminence between
partners.
XIII. The fourth is, no determination to any occupa-
tion or pursuit, whence comes wandering lust.
XIV. The fifth is, inequality of station and of condition,
in matters external.
XV. That the causes of separation are also several.
XVI. That of these the first is a vitiated condition of
mind.
XVII. That the second is a vitiated condition of the body.
XVIII. The third is impotence before marriage.
XIX. That the cause of divorce is adultery.
XX. That adventitious causes are also many; and that
of these the first is, becoming common from being continually
permitted.
XXI. The second is, that cohabitation with the consort
under covenant and law seems constrained, and not free.
XXII. The third is protestation by the wife and talk by
her about love.
XXIII. The fourth is, thought of the man by day and by
night about the wife that she is willing, and on the other
hand thought of the wife about the man that he is not willing.
XXIV. That as is the cold in the mind, so is it also in
the body; and that according to the increase of cold the ex-
ternals of the body are closed.


284 MARRIAGE LOVE. [No. 234
The development of these subjects now follows:—
235. I. THAT THERE IS SPIRITUAL HEAT, AND THAT
THERE IS SPIRITUAL COLD; AND SPIRITUAL HEAT IS LOVE,
AND SPIRITUAL COLD IS PRIVATION OF LovE.—Spiritual heat
is from no other source than from the sun of the spiritual
world. For there is a sun there, proceeding from the Lord
who is in the midst of it. And as it is from the Lord, in its
going forth that sun is pure love. The sun appears to the
angels fiery, just as the sun of our world appears to men.
The reason why it appears fiery is that love is spiritual fire.
From that sun proceed heat and light; but as the sun is pure
love the heat from it is love, in its essence, and the light from
it in its essence is wisdom. From this it is plain whence
comes spiritual heat, and that it is love. And it shall also
be explained in few words whence spiritual cold is. It is
from the sun of the natural world, and from its heat and light.
The sun of the natural world was created in order that
its heat and light may receive spiritual heat and light in
them, and convey these by means of atmospheres down to
the very ultimates in the earth, to the end that they may
make effects of the ends which are the Lord's in His sun,
and also that they may clothe spiritual things in adequate
garments, that is with materials for working out ultimate
ends in nature. These things are effected when spiritual
heat is joined with natural heat. But the opposite takes
place when natural heat is separated from spiritual heat—
which it is with those who love natural things and reject
spiritual. With them spiritual heat becomes cold. The
reason why these two loves, by creation concordant, thus
become opposite, is that the master-heat then becomes the
servant-heat, and vice versa; and that this may not be, spir-
itual heat, which by its lineage is master, withdraws, and
then in those subjects spiritual heat is cold, because it
becomes opposite. From this, it is plain what spiritual cold
is, that it is privation of spiritual heat.
In what is now said, by heat is meant love, because that


No. 237) COLDS, SEPARATIONS, AND DIvorces. 285
heat in living subjects is felt as love. I have heard in the
spiritual world that spirits who are merely natural are cold,
with intense cold, when they apply themselves to the side
of any angel who is in a state of love; and likewise
infernal spirits when the heat of heaven flows in among
them—and yet that, among themselves, when the heat of
heaven is withdrawn from them they burn with great
heat.
236. II. THAT SPIRITUAL cold IN MARRIAGES IS DIS-
UNION of souls AND DISJUNCTION of MINDs; whence
come INDIFFERENCE, DISCoRD, CoNTEMPT, LOATHING, AND
AverSION; WHICH LEAD AT LENGTH witH MANY TO SEPA-
RATION FROM BED AND CHAMBER AND HOUSE.-That these
things take place with married pairs while their first love
is passing away and growing cold, is too well known to need
comment. The reason is that marriage cold resides above all
other colds in human minds; for the marriage desire itself
is inscribed upon the soul, to the end that soul may be
propagated by soul, and that of the father in the offspring.
Hence it is that this cold begins there, and passes down
successively into the sequences and affects them, and so
turns the joys and delights of the first love into what is sad
and undelightful.
237. III. THAT THE CAUSEs of colds IN THEIR SUC-
CESSION ARE NUMEROUS, SOME INTERNAL, SOME EXTERNAL,
AND soME ADVENTITIOUS.–That there are many causes of
colds in marriages is known in the world; and also that
colds arise from many external causes. But that the origins
of the causes lie concealed in the inmosts, and that from these
they derive themselves into the sequences until they appear
in externals, is not known. In order therefore that it may
be known that the external causes are in themselves not the
causes, but are derivations from the causes in themselves—
which as was said are in the inmosts—for this reason the
causes are first divided, generally, into internal and external,
and afterwards are examined particularly.


286 MARRIAGE LOVE. [No. 238
238. IV. THAT THE INTERNAL CAUSEs of cold ARE
FROM RELIGION.—That the very origin of marriage love with
man resides in the inmosts, that is in his soul, every one may
be convinced by these facts alone:—That the soul of the off-
spring is from the father, and this is known from the like-
ness of inclinations and affections, and also from a common
likeness of features from the father, abiding even in his late
posterity; and from the propagative faculty in animals, im-
planted by creation; and especially, by analogy, in the sub-
jects of the vegetable kingdom—for that in the inmosts of
germinations the propagation of the seed itself lies concealed,
and all that is therefrom, be it tree, or shrub, or plant.
This propagative or plastic force in seeds in this kingdom,
and in Souls in the other, is from no other source than the
marriage sphere, which is the sphere of good and truth that
emanates and flows in perpetually from the Lord the Creator
and Sustainer of the universe,_concerning which above in
n. 222-225—and from the endeavor therein of these two,
good and truth, to conjoin themselves into one. It is this
marriage endeavor sitting within the souls, from which orig-
inally marriage love comes forth. That the same marriage
from which comes this universal sphere makes the church in
man, has been abundantly shown in the chapter on The
Marriage of Good and Truth, and in many other places. It
is therefore in all clearness manifest to reason, that the origin
of the church and the origin of marriage love are in one
seat, and that they are in continual embrace. But of this
subject more may be seen above, at n. 130, where it is
shown that marriage love is according to the state of the
church in man, thus is from religion—because religion
makes that state. And man is so created that he can be-
come interior and more interior, and thus be introduced or
elevated, more and more nearly to that marriage, and so
into true marriage love, and this even so that he perceives
the state of its blessedness. That the only means of this
introduction or elevation is religion, clearly appears from


No. 240) COLDs, SEPARATIONS, AND Divorces. 287
-
what is said above, that the origin of the church and the
origin of marriage love are in the same seat, and there
are in mutual embrace, and that therefore they cannot but
be conjoined.
239. From what has now been said it follows that where
there is no religion there is no marriage love; and that
where this is not there is cold. That marriage cold is
privation of that love may be seen above at n. 235; conse-
quently that marriage cold is also privation of the state of
the church, or of religion. A sufficiently evident confirma-
tion that this is so may be drawn from the common ignorance
at this day about true marriage love. Who at this day
knows, and who at this day is willing to acknowledge, and
who at this day is not surprised, that the origin of marriage
love is thence deduced P But this is from no other cause
than that, though there is religion yet the truths of it
are not, -and what is religion without truths? That
the truths are not, is fully shown in the APOCALYPSE
REveALED. See also the Relations there, at n. 566.
240. V. THAT THE FIRST of THE INTERNAL CAUSEs of
colds Is REJECTION of RELIGION BY BOTH.—With those who
cast the holy things of the church back from the face to the
hinder head, or from the breast to the back, there is no good
love. If any is apparent from the body, yet in the spirit there
is none. With such, goods put themselves outside of evils
and cover them—like a garment resplendent with gold upon
a putrid body. The evils that reside within and are cov-
ered over are, in general, hatreds and thence intestine com-
bats against everything spiritual; for the things of the church
which they reject, in themselves are all spiritual. And as
true marriage love is the fundamental of all spiritual loves,
as has been shown above, it is plain that the intrinsic hatred
is against that, and that with them the intrinsic love, or their
own love, is for the opposite which is adultery. They
therefore more than others will deride the truth that mar-
riage love is according to the state of the church in every


288 MARRIAGE LOVE. [No. 240
one—yea, will perhaps laugh aloud at the very mention of
true marriage love. But so be it. They are however
to be excused, for it is as impossible for them to think
otherwise of embraces in marriage than they do of those
in whoredom as for a camel to go through the eye of a
needle. They who are of such quality as respects marriage
love are cold with extremer cold than others. If they cleave
to their married partners it is only for some external reasons,
such as are recounted above (n. 153) which encompass and
bind them. In them the interiors, which are of the soul
and thence of the mind, are closed more and more, and are
obstructed in the body; and then even the love of sex
is abased, or wantons insanely in the interiors of the
body and thence in their lowest thoughts. And these are
they who are meant in the Relation at n. 79, which let them
read if they please.
241. VI. THAT THE SECOND OF THE INTERNAL CAUSES
OF COLD IS, THAT ONE HAS RELIGION AND THE OTHER HAS
NoT.—The reason is that their souls cannot but be discor-
dant, for the soul of one is open for the reception of marriage
love, and the other is closed to the reception of that love. It
is closed with the one who has not religion, and open with
the one who has religion. Hence in the soul there can be no
cohabitation, and when marriage love is banished thence, cold
ensues—but this is with the consort who has no religion.
This cold is not dissipated except by reception of religion
congruous with that of the other if this be true. Otherwise,
with the consort who has no religion there comes a cold
which descends from the soul into the body, even to the
cuticles—by the effect of which at length the one cannot
bear to look the other directly in the face, nor to speak
breathing the same air, or in any but a suppressed tone of
voice, nor to touch with the hand, and scarcely with the
back—to say nothing of the insanities that from this cold
creep into thoughts which they do not divulge, which is
the reason why such marriages are of themselves dissolved.


No. 243] COLDS, SEPARATIONS, AND DIVORCES. 289
Besides, it is known that an impious one holds the consort
in slight esteem—and all are impious who are without re-
ligion.
242. VII. THAT THE THIRD OF THE INTERNAL CAUSES
OF COLD IS, THAT ONE IS OF ONE RELIGION AND THE OTHER
of ANOTHER.—The reason is that with them good cannot be
conjoined with its correspondent truth. For a wife is the
good of the husband's truth and he is the truth of the wife's
good, as has been shown above. Hence from the two souls
there cannot come to be one soul, consequently the fountain
of the love is closed—which being closed they come into a
marriage desire which has a lower seat, that is, of good with
other truth or truth with other good than its own, between
which there is not concordant love. Hence cold begins
with the consort who is in falsities of religion, which
is increased as he or she goes on in difference from the
other.
I was once perambulating the streets of a great city seek-
ing a place of abode; and I entered a house where dwelt
a married pair who were of different religions. As I was
ignorant of the fact the angels spoke to me and said, -“We
cannot stay with you in this house, because the married
partners are of discordant religion.” They perceived this
from their internal disunion of souls.
243. VIII. THAT THE FOURTH of THE INTERNAL CAUSEs
is FALSITY of RELIGION.—The reason is that falsity in spir-
itual things either takes away religion, or defiles it. It takes
it away from those with whom genuine truths are falsified.
It defiles it in those with whom though there are falsities,
there are not genuine truths, which therefore could not be
falsified. With these there may be goods with which the
falsities may be conjoined, through applications, by the
Lord; for these falsities are like various discordant tones
which by skillful arrangements and combinations are
brought into harmony, from which there is even a delightful-
ness of the harmony. With these there can be some marriage


290 MARRIAGE LOVE. [No. 243
love; but with those who have falsified in themselves the
genuine truths of the church there cannot be. From them
comes the prevailing ignorance of true marriage love, or
negative doubt whether it is possible. And from them also
comes the insanity, seated in the minds of many, that
adulteries are not evils of religion.
244. IX. THAT THE CAUSES ABOVE MENTIONED ARE
CAUSES OF INTERNAL COLD, BUT WITH MANY NOT AT THE
SAME TIME OF EXTERNAL COLD.—If the causes thus far in-
dicated and established—which are causes of cold in in-
ternals—should produce like cold in externals, then they
would effect as many separations as there are internal colds;
and there are as many colds as marriages—of those who are
in falsities of religion, who are in different religion, and who
are in no religion, who have been treated of above. And
yet it is known that many live together as if they were loves,
and as if mutual friendships. But whence it is so, with those
who are in internal cold, shall be told in the following chap-
ter. On the Causes of Apparent Love, Friendship and Favor
between Married Pairs. There are many causes which con-
join the lower minds but do not conjoin souls. Among the
causes are some of those recounted above in n. 183. But still
the interior cold lies hidden within, and here and there makes
itself observed and felt. With them the affections mutually
draw apart, but thoughts, when they go out in speech and
conduct, for the sake of apparent friendship and favor draw
near. They therefore know nothing of the loveliness and
joy, still less of the felicity and blessedness of true marriage
love. These, to them, are scarcely other than fables. They
are among those who derive the origins of marriage love from
the same causes as did the nine companies of the wise brought
together out of the countries [of Europel, about which in the
Relation in n. 103–114.
245. The objection may be raised, against the things
confirmed above, that still the soul from the father is propa-
gated, although it is not conjoined with the soul of the mother,


No. 246] COLDS, SEPARATIONS, AND DIVORCES. 291
yea, although cold residing there separates. But the reason
why nevertheless souls or offspring are propagated, is that
the understanding of the man is not closed, but that it can
be elevated into the light in which the soul is, although the
love of his will is not elevated into the heat correspondent to
the light there, except by a life which from natural makes him
spiritual. Hence it is that nevertheless the soul is procreated;
but in its descent, while it is becoming seed, it is covered over
by such things as are of his natural love. From this springs
hereditary evil. I will add to this a secret which is from
heaven: That between the disunited souls of the two, es-
pecially of a married pair, a conjunction is effected in a
middle love, and that otherwise with men (homines) con-
ceptions would not take place. Besides these things re-
specting marriage cold, and relating to the seat of it—that
it is in the highest region of the mind—see the last Relation
of this chapter, at n. 270.
246. X. THAT THE EXTERNAL CAUSES OF COLD AREALso
NUMERous; AND THAT of THESE THE FIRST IS DISSIMIL1-
TUDE of MIND AND MANNERS.—There are internal and there
are external similitudes and dissimilitudes. The internal
take their origin from no other source than religion. For
this is implanted in souls, and through the souls is derived
as a supreme inclination into offspring. For the soul of
every man derives its life from the marriage of good and
truth, and from this is the church. And as this is various,
and different in the different parts of the globe, consequently
the souls of all men likewise are various, and different.
Thence therefore come internal similitudes and dissimili-
tudes; and according to these are the marriage conjunctions
that are treated of.
But external similitudes and dissimilitudes are not of
souls, but of minds. By minds (animos) are meant the
external affections and thence inclinations which are in-
sinuated, chiefly after birth, by education social intercourse
and consequent habits. For example, it is said, “I have a


292 MARRIAGE LOVE. [No. 246
mind to do this or that,” by which is meant an affection
and inclination to it. Persuasions adopted, respecting this
or that kind of life, are also wont to form those minds.
Hence come inclinations to enter into marriage even with
unequals, and also to decline marriage with equals. But
yet these marriages are varied, after a period of cohabitation,
according to similitudes and dissimilitudes—from heredity,
and contracted likewise by education; and dissimilitudes
induce cold. And so with dissimilitudes of manners:—For
example, a man or woman uncultivated, with one who is
refined; a clean, with one unclean; a contentious, with one
that is peaceable; in a word, an unmannerly man or woman
with one who is mannerly. Marriages of such dissimilitudes
are not unlike conjunctions of different kinds of animals
with one another, as of sheep and goats, stags and mules,
hens and geese, sparrows and noble birds, yea, as of dogs
and cats—which do not consociate because of their dis-
similitudes. But in the human race faces do not indicate
the dissimilitudes, but habits; therefore there are colds from
these.
247. XI. THAT THE SECOND of THE EXTERNAL CAUSEs
OF COLD IS THAT MARRIAGE LOVE IS BELIEVED TO BE ONE
witH SCORTATORY LovE, ExCEPT THAT BY LAw THIS IS
ILLICIT AND THAT IS LICIT.—That from this cause there
is cold reason sees, manifestly, when it considers that scor-
tatory love is dimetrically opposite to marriage love. There-
fore when it is believed that marriage love is one with
scortatory love each love in idea becomes the same—
and then the wife is looked upon as a harlot, and marriage
as uncleanness, and the man himself is an adulterer, if
not in body yet in the spirit. Hence it follows, inevitably,
that between the man and his wife there flows out contempt,
loathing, aversion, and thus intense cold. For nothing
stores up marriage cold within itself more than scortatory
love; and as it also passes into that cold it may not unde-
servedly be called marriage cold itself.


Xo. 249] COLDs, separations, AND DrvoRCES. 293
248. XII. THAT THE THIRD of THE ExtERNAL CAUSES OF
COLD IS, STRIVING FOR PRE-EMIN ENCE BETWEEN PARTNERs.
—The reason is that marriage love, among its first aspira-
tions, looks to a union of wills, and thence to freedom to do
its pleasure. Striving after pre-eminence, or for control, casts
these two out of marriage; for it sunders and separates the
wills, into parties, and transforms freedom of action into ser-
vitude. While this striving lasts, the spirit of the one medi-
tates violence against the other. If their minds were then
opened and seen by spiritual sight, they would appear as if
fighting with poniards, and it would appear that they regard
each other with alternate hatred and favor—with hatred in
the vehemence of their strife, and with favor while in the hope
of dominion, and when they are in lust. After victory of
one over the other, the combat withdraws from externals and
betakes itself to the internals of the mind, and there abides
in restless concealment. Hence to the subjugated man or
slave there is cold, and also to the victress, or dominant wife.
That to her also there is cold is because there is no longer
marriage love, and privation of that love is cold (n. 235.)
Instead of marriage love he or she has heat from pre-emi-
nence; but this heat is utterly discordant with marriage heat
—yet can agree outwardly, through the medium of lust.
After tacit agreement between them it appears as if marriage
love had made friendship; but the difference between mar-
riage friendship and servile friendship in marriages is as
the difference between light and shade, between living fire
and unreal fire, yea, as between a man in full flesh and a
man consisting only of skin and bone.
249. XIII. THE FourTH of THE EXTERNAL CAUSEs of
cold is, No DETERMINATION to ANY occupation or PUR-
surr, whence comes wand ERING LUST.-Man was created
for use, because use is the containant of good and truth—
from the marriage of which is creation, and also marriage
love, as has been shown in its own chapter. By occupation
and pursuit are meant every application to use; for that


294 MARRIAGE LOVE. [No. 249
while a man is in some occupation and pursuit, or is in use,
his mind is limited and circumscribed—as by a circle within
which it is gradually co-ordinated into a form that is truly
human; within which, as from home, he sees the various
concupiscences outside of himself, and by sanity of reason
within exterminates them—and of course the wild insanities
also of scortatory lust. Hence it comes to pass that with
them marriage heat is more satisfying and lasts longer
than with others. With those who give themselves up
to idleness and ease it is quite the contrary; their mind
is unrestrained and indeterminate, and therefore the man
(homo) admits to the whole of it every vain and frivolous
conceit that flows in from the body and the world, and it
bears him along into the love of them. That then also
marriage love is cast into exile is evident; for by idleness and
sloth the mind is rendered stupid and the body torpid, and
the whole man becomes insensible to every vital love—
especially to marriage love, from which as from a fountain
go forth the activities and alacrities of life. But the mar-
riage cold with them is different from that cold in others.
It is indeed privation of marriage love, but from deficiency.
25o. XIV. THAT THE FIFTH of THE ExtERNAL CAUSEs
OF COLD IS INEQUALITY OF STATION AND OF CONDITION IN
MATTERs ExTERNAL.-There are many inequalities of station
and of condition which, during the time of living together,
destroy the marriage love begun before the nuptials; but
they may be referred to inequalities in respect to age, to
social station, and to wealth. That unequal ages induce
cold in marriages, as of a young man with an old woman,
or a youthful virgin with an old man, there is no need to
confirm. And that inequalities of social station in mar-
riages induce cold—as of a man in exalted station with
a servant maid, or of a woman of high social position with
a servant man—is also acknowledged without confirma-
tion. Likewise that disparity as to wealth induces cold
is plain—unless a similarity of minds and manners, and


No. 252] COLDs, SEPARATIONS, AND DIvorces. 295
application of one to the inclinations and natural desires
of the other consociates them. But in either case com-
pliance by one on account of the superior station or con-
dition of the other yields only a servile conjunction, and
this is but a frigid conjunction; for with them the mar-
riage desire is not of the spirit and of the heart, but only
of the mouth, and in name—wherein the inferior may glory
but the superior flushes with shame. But in heaven there
is no inequality of age, nor of rank, nor of wealth. As re-
spects age, all there are in the bloom of youth, and remain
in it to eternity. As to station, all there regard others ac-
cording to the uses that they perform; the more eminent
look upon those in lower station as brethren—and do
not put the dignity above the excellence of the use, but
this above that. And when virgins are given in marriage
they do not even know of what lineage they are, for no one
there knows his father on earth, but the Lord is Father of all.
As regards wealth likewise, this is there the gift of attaining
wisdom; according to this riches are given to them in suf-
ficiency. How marriages are initiated there may be seen
above, at n. 229.
251. XV. THAT THE CAUSEs of separation ARE ALso
sEveRAL.—There are separations from bed, and separations
from the house. The causes of separations from bed are
numerous. Equally so are those of separations from the
house. But legitimate causes are here treated of. As the
causes of separation coincide with the causes of concubinage,
to be treated of in their own chapter in the following part of
this work, the reader is referred to that, to the end that he
may see the causes in their order. The legitimate causes of
separation are those that follow.
252. XVI. THE FIRST CAUSE of LEGITIMATE separation
Is A VITIATED CONDITION of MIND.—The reason of this is
that marriage love is a conjunction of minds; wherefore if
the mind of one goes off in a contrary direction from that of
the other the conjunction is dissolved and with it love de-


296 MARRIAGE LOVE. [No. 252
parts. What vitiated conditions separate, may appear from
a recital of them. They are chiefly these:—mania; frenzy;
insanity; actual foolishness and idiocy; loss of memory; se-
vere hysteria; extreme simplicity, so that there is no percep-
tion of good and truth; supreme obstinacy, in disregard
of what is just and equitable; the utmost pleasure of gab-
bling, and talking of nothing but what is slanderous and
frivolous; an unbridled propensity to divulge the secrets of
home, and to quarrel, to annoy, to revenge, to do mischief,
to pilfer, to lie, to deceive, to blaspheme; neglect of little
children; profligacy; luxury; excessive prodigality; drunk-
enness; filthiness; addiction to jugglery and magic; im-
piety; and many others. By legitimate causes here are not
meant judicial causes, but legitimate in respect to the other
partner. Separations from the house are in fact seldom de-
creed by a judge.
253. XVII. THE SECOND CAUSE of LEGITIMATE SEPARA-
TION Is A VITIATED conDITION of THE BODY.—By vitiated
conditions of the body are not meant accidental diseases
which befall one or the other consort during the time of mar-
riage and which pass away, but inherent morbid conditions
are meant which do not pass away. Pathology tells of
them. They are multifarious, as, diseases by which the
whole body is infected to a degree that may lead to fatal re-
sults by contagion. Such are malignant and pestilential
fevers; leprosy; venereal diseases; gangrenes; cancers; and
other like maladies. And diseases by which the whole body
becomes weighed down to such a degree that there is no
sociability, and from which hurtful effluvia and noxious
vapors are exhaled, either from the surface of the body
or from its interiors, especially from the stomach and the
lungs. On the surface of the body are malignant pocks,
warts, pustules, scorbutic phthisis, virulent scab, es-
pecially if the face is defiled with them. From the stomach
come foul, rank, foctid and noisome eructations; from the
lungs, putrid and offensive breath, exhaled from imposthumes,


No. 255] COLDS, SEPARATIONS, AND DIVORCES. 297
ulcers, abscesses, or from vitiated blood or vitiated lymph
therein. Besides these are other maladies also of various
names, as lipothymy, which is a total languidness of body
and failure of strength; palsy, which is a loosening and
laxation of the membranes and ligaments that serve for
motion; certain chronic diseases arising from loss of tensi-
bility and elasticity of the nerves, or from too much density,
tenacity, and acrimony of the humors; epilepsy; permanent
debility from apoplexy; certain wasting diseases by which
the body is consumed; the iliac passion; the celiac affection;
hernia; and other such diseases.
254. XVIII. THE THIRD CAUSE OF LEGITIMATE SEPARA-
TION IS IMPOTENCE BEFORE MARRIAGE.-The reason why this
is a cause of separation is that the end of marriage is the pro-
creation of offspring, and by such it is impossible; and
as they know this beforehand they purposely deprive their
consort of the hope of it—the hope which yet should nurture
and strengthen their marriage love.
255. XIX. THAT THE CAUSE of Divorce Is ADULTERY.
—For this there are many reasons, which are in rational
light and yet at this day are concealed. It may be seen from
rational light that marriages are holy, and that adulteries
are profane; and thus that marriages and adulteries are
diametrically opposite to each other, and that when op-
posite meets opposite one destroys the other, to the very
last spark of its life. It is so with marriage love when a
consort with determination and thus with purpose commits
adultery. With those who know something of heaven and
hell these considerations come into clearer rational light;
for they know that marriages are in heaven and from
heaven, and that adulteries are in hell and from hell; and
that the two cannot be conjoined,—just as heaven cannot be
conjoined with hell, and that if they are brought together
in a man heaven at that moment departs and hell enters
in. This then is the reason why adultery is the cause of
divorce. Therefore the Lord says:– “Whosoever shall


298 - MARRIAGE LOVE. [No. 255
put away his wife except for fornication, and shall marry
another, committeth adultery” (Matth. xix. 9). He says,
if he shall put away and also marry except for fornication
he committeth adultery, because putting away for this
cause is the complete separation of minds which is called
divorce; but all other puttings away, for their causes, are
the separations just treated of above. If after these another
wife is married adultery is committed; but not after divorce.
256. XX. THAT ADVENTITIOUS CAUSEs of Cold ARE
Also MANY; AND THAT of THESE THE FIRST IS, BECOMING
COMMON, FROM BEING CONTINUALLY PERMITTED.—The rea-
son why becoming common, from being continually per-
mitted, is an adventitious cause of cold is that it befalls those
who think of marriage love and of the wife lasciviously, and
not those who think sacredly of marriage, and confidently of
the wife. Other joys made common by continual indulgence
also become indifferent, and even loathsome; as is manifest
from plays, and scenic entertainments, from musical har-
monies, dances, banquets, and other like enjoyments—
which in themselves are charming because enlivening.
It becomes so with cohabitation and intercourse between
married partners—chiefly between those who have not put
away the unchaste love of sex from their love for each other,
and when in want of ability they vacantly think of it as
common, from being continually permitted. That this
commonness is a cause of cold to them, is self-evident. It is
called adventitious because it adds itself to intrinsic cold
as a cause, and stands with it as a reason. To remove the
cold arising from this added cause, wives, from a prudence
innate with them, by various repugnances make the per-
missible not permissible. But it is very different with those
who judge chastely of their wives. With the angels, that
it is common from being continually permitted is, for that
reason, the very delight of the soul, and is the continent of
their marriage love. For they are in the enjoyment of
the love continually, and in ultimates according to the


No. 258] COLDS, SEPARATIONS, AND DIvorces. 299
presence of their minds undiverted by affairs, thus accord-
ing to the good pleasure of judgment on the part of the hus-
bands.
257. XXI. THAT of THE ADVENTrTIOUs causes of
CoLD THE SECOND IS, THAT COHABITATION witH THE CON-
SoRT UNDER COVENANT AND LAW SEEMS CONSTRAINED, AND
Not FREE.-This cause exists only among those with whom
marriage love is cold in the inmosts, and as this adds itself
to the inward cold it becomes an accessory or adventitious
cause. With them love outside of marriage by its consent
and favor is inwardly in heat, for the cold of the one is the
heat of the other—which if not felt is yet there, yea, in the
midst of the cold; and if it were not also then present there
would be no recuperation. This heat is what causes the con-
straint—which is increased according as the covenant, by
agreement, and the law, by right, are regarded by one party
as bonds that may not be broken. It is different if on the
part of both they are unloosed. The case is totally opposite
with those who have abhorred love outside of marriage, and
who think of marriage love as heavenly, and heaven; and the
more with those who perceive that it is so. With them the
covenant with its plighted words and the law with its obliga-
tions are written in their hearts, and are more and more in-
scribed upon them continually. With them the bond of that
love is not secured by covenant obligation, nor by legal re-
quirement, but these two are in the love itself, implanted
there by creation. From these are the bonds in the world,
and not the converse. Hence it is that everything which is
of that love is free. There is nothing free which is not of
love. I have heard from the angels that the freedom of
true marriage love is the freest—because it is the love of
loves.
258. XXII. THAT of THE ADVENTITIOUS CAUSEs of cold
THE THIRD IS PROTESTATION BY THE WIFE, AND TALK BY HER
About LovE.—With the angels in heaven there is no refusing
and repugnance on the part of wives, as there is with some on


3oo MARRIAGE LOVE, [No. 258
earth. With the angels in heaven there is also talk about
love by the wives, and not such silence as there is with some
on earth. But the reason of these differences I may not tell,
as it would not be becoming of me. They may however
be learned from the wives of angels, who freely disclose
them to their husbands,--as told in four Relations follow-
ing the chapters; by three wives in a mansion on which
I saw golden rain descend,” and by seven who were sitting
in a rosary;f which Relations are presented to the end that
all things may be disclosed which relate to the marriage
love here treated of, both in general and in particular.
259. XXIII. THAT OF THE ADVENTITIOUs causes of
COLD THE FOURTH IS, THOUGHT OF THE MAN BY DAY AND BY
NIGHT ABOUT THE WIFE THAT SHE is willING, AND on THE
OTHER HAND THOUGHT OF THE WIFE ABOUT THE MAN THAT
HE IS NOT WILLING.-That this is a cause of cessation of love
with wives, and that it is a cause of cold with men, is passed
by without observation; for it is among the things known, to
husbands who try to understand the secrets of marriage
love, that if a man at the sight of his wife by day or by her
side at night thinks that she desires or wishes he would be
chilled to the extremities; and on the other hand, that if a
wife thinks of the man that he can and does not wish she
loses her love. Yet the facts are adduced to the end that
this work may be perfected, and the delights of wisdom per-
taining to marriage love be made complete.
26o. XXIV. THAT As Is THE cold IN THE MIND, so IS IT
ALSO IN THE BODY; AND THAT ACCORDING TO THE INCREASE
OF THE COLD THE EXTERNALS OF THE BODY ALSO ARE CLOSED.
—It is believed at this day that the mind of man is in his
head and nothing of it in his body, when the fact is that the
soul and mind are both in the head and in the body. For the
soul and mind are the man, and together constitute the spirit
which lives after death. That it is in perfect human form,
has been abundantly shown in our treatises. Hence it is
* Nos. 1552, 208. f Nos. 293, 294.


No. 261] COLDs, SEPARATIONS, AND DIvorces. 3ol.
that as soon as a man thinks any thought he can instantly say
it by the mouth which is of the body, and at the same moment
can describe it by gesture; and as soon as he wills anything
he can instantly act, and do it, by members of the body, -
which could not be if the soul and mind did not exist in the
body at the same time, and constitute his spiritual man.
This being so it may be seen that while marriage love is in the
mind it is like itself in the body; and, because love is heat,
that, from the interiors, it opens the externals of the body;
and on the other hand that privation of it, which is cold,
from the interiors closes the externals of the body. From
these considerations the cause of the fact that ability
abides with the angels to eternity is very manifest; and the
cause of deficiency from cold, with men.
261. To these sections I will add three Relations.
First:—In an upper northerly region near the east, in the
spiritual world, there are places of instruction for boys, and
for youths, and for men, and also for old men. To these
places all who die in infancy are sent, and they are educated
in heaven; likewise all who have newly come from the world
and who desire knowledge respecting heaven and hell.
This region is near to the east in order that all may be in-
structed by influx from the Lord; for the Lord is the east—
because He is in the sun there, which is pure love from Him.
Hence the heat from that sun in its essence is love, and the
light from it in its essence is wisdom. These are inspired
into them by the Lord from that sun, and are inspired ac-
cording to reception, and reception is according to their love
of acquiring wisdom. After their periods of instruction
those that have become intelligent are sent from there, and
are called the Lord's disciples. They are sent first into the
west; and those that do not remain there go on into the south,
and some through the south into the east; and they are in-
troduced into the societies where their dwellings are to be.


302 MARRLAGE LOVE. [No. 261
Once when I was meditating on heaven and hell I began
to wish for universal knowledge of the state of both, L
knowing that he who has a knowledge of universals can
afterwards take in the particulars, because these are in them
as parts in a whole. With this desire I looked towards the
region in the northerly quarter near the east where the
places of instruction were, and by a way then opened to me
I walked thither, and entered one of the schools where young
men were. And I went to the chief teachers who were
giving instruction there and asked them if they knew the
universals respecting heaven and hell.
They replied that they had some little knowledge of
them:-“But if we look towards the east, to the Lord, we
shall be enlightened and know.”—And they did so and said:
—“The universals of hell are three; but the universals
of hell are diametrically opposite to those of heaven. The
universals of hell are three loves, the love of ruling, from
the love of self; the love of possessing the goods of others,
from love of the world; and scortatory love. The universals
of heaven are the three loves opposite to these,_love of
ruling, from the love of use; love of possessing goods of the
world, from the love of performing uses by means of them;
and true marriage love.
This said, with a valediction of peace I left and returned
home. After I reached home it was told me from heaven:-
“Consider these three universals, above and below, and
afterwards let us see them in your hand.” It was said “In
your hand” because all things that a man surveys with the
understanding appear to the angels as written upon his
hands.
262. After this I considered the first universal love of
hell, which is the love of ruling from the love of self; and
then the universal love of heaven corresponding to it, which
is the love of ruling from the love of use. For I was not
permitted to consider one love without the other—because
the understanding does not perceive one love without the


No. 262] colds, SEPARATIONS, AND DIVORCES. 3O3
other, for they are opposites. Wherefore in order that
each may be perceived they must be placed in contrast, one
against the other. For a comely and beautiful face shines
by contrast with a face that is uncomely and deformed.
While I was meditating upon the love of ruling from the
love of self it was given me to perceive that this love is in
the utmost degree infernal, and hence is with those who are
in the deepest hell; and that the love of ruling from the love
of use is in the most exalted degree heavenly and is with
those who are in the highest heaven. The reason that the
love of ruling from the love of self is to the last degree in-
fernal is that, to rule from the love of self is from man's
own, and man's own” is by nativity evil itself, and evil
itself is diametrically contrary to the Lord; wherefore the
more men go on in that evil the more they deny God and
the holy things of the church and adore themselves and
nature. Let those, I pray, who are in that love explore
... within themselves and they will see. Such in fact is the
nature of that love that in so far as the reins are given to it
—which is when the impossible does not prevent—it rushes
on from step to step, yea, even to the highest; and is not
bounded there, but if there be no step higher it laments
and grieves. Among politicians this love mounts up until
they wish to be kings and emperors, and if possible that
they might dominate over all things in the world, and be
called kings of kings and emperors of emperors. And
among clergymen the same love is so aspiring that they would
even be gods, and as far as possible rule over all things of
heaven, and be called gods of gods. It will be seen in what
follows that neither these nor those acknowledge any God.
On the other hand they that desire to rule from the love of
uses do not wish to rule from themselves, but from the Lord—
since the love of uses is from the Lord and is the Lord
Himself. They regard dignities no otherwise than as
* “Own" (proprium) in the sense of John viii. 44. “When he speaketh a
lie he speaketh of his own," etc. Ta.


3O4 MARRLAGE LOVE. [No. 261
means of performing uses. These they place far above the
dignities; but the former place the dignities far above uses.
263. While I was reflecting upon these things it was said
to me by an angel from the Lord:—“Just now you shall
See and by seeing shall be assured what the infernal
quality of this love is.”
Then suddenly on the left the earth opened and I saw
a devil coming up out of hell, who had on his head a square
cap pressed down over the forehead to the eyes—his face
covered with pustules as of a burning fever, eyes ferocious,
bosom swelling into a rhomb. Out of his mouth belched
forth a fume as of a furnace; his loins were all aflame;
in the place of feet were bony ankles without flesh; and
from his body exhaled a stinking and noisome heat. I was
horrified at the sight of him, and called out to him:-
“Don’t come near. Tell me whence you are.”
He answered hoarsely: —“I am from the lower regions,
and in a society with two hundred there which is super-
eminent above all societies. We there are all emperors
of emperors, kings of kings, dukes of dukes, and princes
of princes. No one there is a mere emperor, or a mere king,
duke, or prince. We sit there upon thrones of thrones,
and send forth mandates thence into all the world—and
beyond.”
I said to him:-“Do you not see that you are insane,
from the fantasy of pre-eminence?” .
He replied:—“How can you speak so? We actually
see ourselves to be such, and are acknowledged to be by
our companions.” -
Hearing this, I did not wish to say again:-‘You are
insane,” for from the fantasy he really was insane. And it
was given me to know that this devil, while he lived in the
world was only the steward of the house of some one, and
that he was then so elated that he despised the whole human
race in comparison with himself, and indulged the fantasy
that he was worthier than a king, or even an emperor-


No. 264] COLDS, SEPARATIONS, AND DIvorces. 305
from which pride he denied God, and counted all holy
things of the church as nothing to him, but of some account
to the stupid multitude.
At length I asked him:-‘‘How long do you two hundred
thus glory among yourselves there?” He said:—“To
eternity. But those of us who torment others for denying
their supereminence sink down, for we may glorify ourselves,
but are not allowed to do harm to others.”
I asked again:—“Do you know what is the lot of those
who sink down?” He said:—“They sink into a kind of
prison where they are called the viler or vilest of the vile,
and they work.”
Then I said to this devil:—“Have a care then that you
also do not sink down.”
264. After this the earth opened again, but on the right,
and I saw another devil coming up, upon whose head was
as it were a tiara twined about as with the coil of a serpent,
whose head stood up from the crown. His face was leprous
from the forehead to the chin, and both hands also. His
loins were naked, and black as soot—through which fire
gleamed darkly as of a hearth; and the ankles of his feet
were like two vipers. Seeing him the former devil fell
upon his knees and adored him.
“Why do you do that?” I asked.
He answered:—“He is the God of heaven and earth,
and is omnipotent.”
And then I asked the other, “What do you say to that?”
He replied:—“What do I say? That I have all power
over heaven and hell. The lot of all souls is in my hand.”
I asked again:-
“How can he who is emperor of emperors thus submit
himself, and you receive his adoration?” He answered:—
“He is nevertheless my servant. What is an emperor
before God? In my right hand is the thunderbolt of ex-
communication.”
I then said:—“How can you be so insane? In the world


306 MARRIAGE LOVE. [No. 264
you were only a canon; and because you labored under
the fantasy that you also had the keys, and thence the power
of binding and losing, you raised your spirit up to such a
height of insanity that now you believe you are God him-
self.”
Angry at this, he swore that he was, and that the Lord
has no power in heaven, “because He has transferred it
all to us. We need only command and heaven and hell
reverently obey. If we send any one to hell the devils
immediately receive him; and so do the angels any one
whom we send to heaven.”—I asked further:—“How
many are you in your society?” He said:—“Three hun-
dred; and we all there are gods; and I am god of gods.”
After this the earth opened under their feet and each
sank down into his hell. And it was given me to see that
there were work houses under their hells into which those
that do harm to others sink down; for though his own
fantasy is permitted to everyone in hell, and also to glory
in it, yet he is not allowed to do harm to another.
Those who are there are such because man is then in his
spirit, and his spirit after it is separated from the body
comes into full liberty of acting according to his affections
and his thoughts thence.
Afterwards it was granted me to look into their hells.
The hell where they were emperors of emperors and kings
of kings was full of all uncleanness, and they appeared as
various wild beasts with ferocious looks. And so in the other
hell, where they are gods and god of gods. In this hell
dreadful birds of night also appeared flying about them
which are called ochim and ijim. Thus did the images
of their fantasies appear to me. From these experiences
it was made evident what the nature is of the political love
of self, and the ecclesiastical love of self—that the one is
to wish to be emperors, and the other to wish to be gods:
and that men do thus wish, and strive to attain it, in so far
as they give the reins to these loves.


No. 266] COLDS, SEPARATIONS, AND DIvorces. 307
265. After this a hell was opened where I saw two—
one sitting on a bench holding his feet in a basket filled with
serpents, which appeared to be creeping up over the breast
to his neck, and the other sitting upon an ass, afire, at whose
sides red serpents were crawling, with necks and heads up-
lifted, pursuing the rider. I was told that these were popes,
who had deprived emperors of their dominions and defamed
and ill treated them at Rome, whither they came supplicat-
ing and adoring them; and that the basket in which
serpents appeared and the ass on fire with serpents at its
sides, were representations of their love of ruling from the
love of self—but that such things do not appear except to
those who look that way from a distance. There were
several canons present of whom I asked whether these
were actually popes. They said they had been acquainted
with them, and knew that they were.
266. After I had seen these sad and dreadful things,
I looked around and saw two angels standing and con-
versing not far from me—one clad in a woolen toga bright
with flamy purple and under it a tunic of shining linen,
the other in similar raiment of scarlet, with a tiara, set, on
the right side of it, with a number of rubies. I approached
them, gave the salutation of peace, and reverently asked,
“Why are you here below?”
They replied:—“We were sent here from heaven by the
Lord's command, to talk with you about the blessed lot of
those who desire to rule from the love of uses. We are
worshippers of the Lord. I am prince of a society. The
other is the high priest there.”
The prince said he was a servant of his society, for that
he served it by performing uses; and the other said he was
a minister of the church there, because in their service he
administered holy things for the uses of their souls; and
that they both are in perpetual joys, from the eternal hap-
piness that is in them from the Lord.
And they said that all things in that society are resplendent


308 MARRIAGE LOVE. [No. 266
and magnificent—resplendent with gold and precious stones,
and magnificent from their palaces and paradises:—“The
reason is that our love of ruling is not from the love of self,
but from the love of uses, and as the love of uses is from
the Lord, all good uses in the heavens are therefore
resplendent and refulgent. And as in our society we all
are in this love, the atmosphere there appears golden—from
the light which is derived there from the flamy quality
of the sun. The flamy quality of the sun corresponds to
that love.”
As these words were said there appeared to me a like
sphere also about them, and an aroma was perceived there-
from—as I also told them; and I begged that they would
add something more to what they had said about the love
of uses. ,
And they went on, saying:—“The dignities in which
we are we indeed sought to attain; but for no other end
than that we may the more fully perform uses, and more
widely extend them. And we are surrounded with honor,
and accept it—yet not on our own account, but for the good
of the society. For our brethren and consociates, who con-
stitute the public there, scarcely know but that the honors
pertaining to our dignities are in us, and hence that the uses
we perform are from ourselves. But we feel otherwise.
We feel that the honors of the dignities are outside
of us, that they are in fact as garments with which we are
clothed; and that the uses we perform are from a love
of them within us from the Lord—and that this love receives
its blessedness from communication, through uses, with
others. And we know by experience that in the degree
that we perform uses from the love of them the love in-
creases, and with the love the wisdom by which the com-
munication is effected; and that in proportion as we retain
the uses within us, and do not communicate them, the
blessedness decreases—and the uses then become as food
hidden away in the stomach, which does not, by being dis-


No. 267] colds, SEPARATIONS, AND DIvorces. 309
tributed, nourish the body and its parts, but remains un-
digested and produces nausea. In a word the whole heaven
is nothing but a continent of uses, from things first to last.
And what are uses but love of the neighbor in act? And
what but this love holds the heavens together?”
Hearing this I asked, “How can anyone know whether
he performs uses from the love of self or from the love of
uses? Every man both good and bad performs uses, and
performs the uses from some love. Suppose that in the
world there were a society of mere devils, and a society
composed only of angels—I think the devils in their society,
from the fire of the love of self and the brightness of their
own glory, would perform as many uses as the angels in
theirs. Who then can know from which love and from
what origin the uses are?”
To this the two angels responded:—“Devils perform
uses for the sake of themselves, and for a good name, that
they may be advanced to honors, and acquire wealth.
But not for these do the angels perform uses, but for the
sake of the uses, from the love of them. Man cannot dis-
tinguish these uses; but the Lord distinguishes them.
Every one who believes in the Lord and shuns evils as
sins performs uses from the Lord; and everyone who
does not believe in the Lord, and does not shun evils as
sins, performs uses from himself and for the sake of him-
self. This is the distinction between uses performed by
devils and uses performed by angels.”
Having said this the two angels went away, and I saw
them, a long way off, carried like Elijah in a chariot of fire
and taken up into heaven.
267. The second Relation:—
After some interval of time I entered a certain grove, and
was walking about there, in meditation upon those who are
in the lust and thence in the fantasy of possessing the things


3Io MARRIAGE LOVE. [No. 267
which are of the world, when at some distance from me I
saw two angels conversing together, and by turns looking
at me. I therefore went nearer, and as I approached they
spoke to me and said:—“We have a perception within us
that you are meditating on what we are saying, or that we
are talking on the subject of your meditation—which comes
from a reciprocal communication of affections.”
And so I asked them what was the subject of their con-
versation. They said they were speaking of fantasy, of lust,
and of intelligence,—and just now about those who delight
themselves with the vision and imagination of possessing
all things in the world. I then asked them to express
their minds on those three—lust, fantasy, and intelligence.
To begin their discourse they said that everyone is in
lust, inwardly, from birth; but is in intelligence, outwardly,
by education. And no one is in intelligence inwardly, that
is in spirit, except from the Lord: “For everyone is with-
held from the lust of evil and kept in intelligence according
to his looking to the Lord and at the same time conjunction
with Him. Without this man is nothing but lust; and yet
in externals, or as to the body, he is in intelligence by edu-
cation. For man lusts after honors and riches, or eminence
and wealth; but does not attain these two unless he appears
moral and spiritual, thus intelligent and wise—and from
infancy he learns to appear so; which is the reason why
as soon as he comes among men or into society he inverts
his spirit, draws it away from lust, and speaks and acts
from the idea of what is decorous and honest which he has
learned from infancy, and retains in the memory of his
body; and he takes the greatest care that nothing of the
insanity of lust, in which his spirit is, shall come forth.
Hence every man who is not inwardly led by the Lord
is a dissembler, a deceiver, a hypocrite, and thus an apparent
man and yet not a man—of whom it may be said that his
shell or body is sane and his kernel or spirit insane; and
that his external is human and his internal bestial. Such


No. 268] COLDS, SEPARATIONS, AND DIVORCES. 3II
men look up with the back of the head and downwards
with the front—and so walk as if oppressed with heaviness,
with the head drooping and the face prone to the earth.
When they put off the body and become spirits and are
set free, they become the insanity of their own lust; for those
that are in the love of self have a burning desire to rule over
the universe, yea, to extend its limits further to amplify
their dominion. They never see the end.
They who are in the love of the world ardently desire
to possess all things thereof, and grieve and grudge if any
of its treasures lie hidden with some. To the end there-
fore that such may not become mere lusts, and thus not men,
it is given them in the natural” world to think from fear of
the loss of reputation and thus of honor and gain, and also
from fear of the law and its penalty. And it is also given
them to apply the mind to some study or occupation, by
which they are kept in their externals, and thus in a state
of intelligence, however delirious and insane they are
inwardly.”
I then asked whether all who are in lust are also in the
fantasy of it. They replied that those who think within
themselves, inwardly, and indulge too much in their own
imagination by talking with themselves, are in the fantasy
of their lust; for they almost separate their spirit from
its nexus with the body, and by vision inundate the under-
standing, and fatuously delight themselves as if with uni-
versal possession. Into this delirium the man is let after
death who has abstracted his spirit from the body, and who
will not, from religion, withdraw from the delight of the
delirium by any thought about evils and falsities—and less
about the unbridled love of self, how destructive it is of
love to the Lord—and about the unbridled love of the
world, how destructive it is of love towards the neighbor.
268. After this a desire came upon the two angels, and
also upon me, to see those who from love of the world
• The word here in the original is spirituali, but the context appears to show that
by mistake, perhaps of the printer, spirituali is put for naturali. Ts.


3I2 - MARRIAGE LOVE. [No. 268
are in the visionary lust or fantasy of possession of all
riches. And we perceived that this desire was inspired
to the end that they might be known. We therefore looked
at each other and said “Let us go.”
Their places of abode were under the earth beneath our
feet, yet above hell; and an opening appeared and a ladder
there. By this we descended, and were told that they
must be approached from the east—lest we come into the
dark cloud of their fantasy and our understanding, and at
the same time our vision, be obscured. And lo, there ap-
peared a dwelling constructed of reeds, and thus full of
crevices, standing in the cloud which flowed continually,
like smoke, through the chinks of the three sides. We
entered and saw fifty here and fifty there sitting upon
benches, and, turned away from the east and south they
looked towards the west and north. Before each one was
a table, and on the table purses, distended, and around the
purses abundance of gold coin.
We asked them:-“Are these the riches of all in the
World?”
They answered:—“Not of all in the world but of all
in the kingdom.”
Their voices had a hissing sound; and they appeared
of rotund face, which had a redish glow like a conch-shell;
and the pupil of the eye flashed as it were with light, on a
plane of green—which was from the light of fantasy.
We were standing in the midst of them and asked:—
“Do you believe that you possess all the riches of the king-
dom?”
They responded:—“We do possess them.”
Then we asked:—“Which of you?” They answered:—
“Each one.” And we asked:—“How each one? You
are many.”
They said:—“Each one of us knows that all his are mine.
It is not permitted any one to think, and less to say
‘Mine are not yours,” but he may think and say ‘Yours are
mine.’”


No. 269] COLDS, SEPARATIONS, AND Divorces. 3I3
The money on the tables appeared as of pure gold, even
to us. But when we let in light from the east there were
minute particles of gold which by common united fantasy
were thus magnified. They said that every one who en-
tered there ought to bring some gold with him—which
they divide into small bits, and these into granules, which
by the united power of fantasy they amplify into money
of large form.
Then we said:—“Were you not born men of reason?
Whence came this visionary foolishness upon you?”
They said:—“We know that it is an imaginary vanity,
but as it delights the interiors of our minds we come in here
and rejoice as if from the actual possession of all things.
But we do not remain here, except for a few hours, and
when these are passed we go out—and just as often a sound
mind returns to us. But yet, at alternate periods our
visionary pleasure comes over us and makes us by turns
come in again, and by turns go out, so that we are alternately
sane and insane. We know also that a hard lot awaits
those who craftily defraud others of their goods.”
We asked:—“What lot?”
They said:—“They are swallowed up and cast naked
into some infernal prison where they are made to work for
clothing and for food, and after that, for a few small coins
which they heap together, and on which they set their
heart's delight. But if they do evil to their companions they
are made to give up a part of their hoard, as a fine.”
269. After this we ascended from these lower regions into
the south, where we were before; and there the angels relat-
ed many things worthy to be remembered, respecting lust
not visionary or fantastical, in which every man is by na-
tivity:-"That while they are in it they are just as infatu-
ated, and yet seem to themselves in the highest degree wise;
and that by turns they are remitted from this infatuation
into a rational state—which with them is in the externals—
in which state they see, know, and confess their unwisdom;


3I4 MARRIAGE LOVE. [No. 269
and yet from this rational state they long for their insane
state, and even cast themselves into it, as from what is
forced and undelightful into freedom and enjoyment.
Thus lust and not intelligence is inwardly pleasing to them.”
“There are three universal loves of which, from creation,
every man is constituted—love of the neighbor, which is
also the love of performing uses; love of the world, which
is also the love of possessing wealth; and love of self, which
is also the love of ruling over others. Love of the neighbor
or the love of performing uses is a spiritual love; but love
of the world or the love of possessing wealth is a material
love; and love of self or the love of ruling over others is a
corporeal love. A man is a man when love of the neighbor
or the love of doing uses makes the head, and love of the
world makes the body, and love of self, the feet. But if
love of the world forms the head the man is not a man—
other than as it were a humpback; and when love of self
makes the head he is not a man standing on his feet but on
his palms with the head downwards and haunches upwards.
When love of the neighbor forms the head and the other
two loves in order make the body and the feet, he appears
from heaven a man of angelic countenance, with a beautiful
rainbow about his head; and if love of the world makes
the head he appears from heaven with a pallid countenance,
as of death, and a yellow circle about his head; but if love
of self makes the head he appears from heaven of swarthy
countenance, with a white circle around the head.”
At this I asked—“What do the circles about the head
represent?” They answered, “They represent their in-
telligence. A white circle around the head with a swarthy
countenance represents that his intelligence is in things
external, or around him, but in things internal or within him
is insanity. Such a man is sane while he is in the body,
but insane when in the spirit. Indeed, no man is sane in
the spirit except from the Lord—which comes to pass when
he is born and created again or anew from Him.”


No. 269) COLDS, SEPARATIONS, AND DIVORCES. 315
After these things were said the earth opened on the left,
and I saw a devil coming up through the opening having a
shining white circle around his head, and I demanded:—
“Who are you?”
He said:—“I am Lucifer, Son of the Morning. And be-
cause I made myself like the Most High I am cast down.”
Yet he was not, but believed himself to be Lucifer.
I said:—“As you were cast down how can you rise again
out of hell?”
He replied:—“I am a devil there, but here I am an angel
of light. Do you not see my head encircled with a lucid
sphere? And you shall see also if you wish that I am super-
moral among the moral, super-rational among the rational,
yea, super-spiritual among the spiritual. And I can preach,
and also have preached.”
I asked:—“What have you preached?”
He said:—“Against defrauders, against adulterers, and
against all infernal loves. Yea, I called Lucifer (myself)
devil, and proclaimed with an oath against him (against
myself) and for this was lauded to the skies. Hence it is
that I am called Son of the Morning. And—whereat I
myself have wondered—when I was in the pulpit I thought
no otherwise than that I was speaking rightly and properly.
But I have discovered to myself the reason. It was because
I was in externals, and these were then separated from my
internals; but though I detected this within me I could
not change myself, because for pride I did not look to
God.”
I then asked him:-“How could you speak in this way
when you yourself were a defrauder, yourself an adulterer,
and yourself a devil?”
He replied:—“I am one person when I am in externals
or in the body, and another when in internals or in the spirit.
In the body I am an angel, but in the spirit a devil. For
in the body I am in understanding, but in spirit in the will
—and my understanding carries me upwards, but the will


316 MARRLAGE LOVE. [No. 268
drags me downwards; and when I am in understanding
a white halo encircles my head, but when the understanding
surrenders itself entirely to my will, and becomes its under-
standing—which is our final lot—then the halo grows dim
and vanishes—which comes to pass when we are no longer
able to ascend into this light.”
Afterwards he spoke of his two-fold state, external and
internal, more rationally than any one else; but suddenly
when he saw the angels with me he was inflamed in face and
voice, and became dark, even as to the circle about his head,
and sank down into hell through the opening by which he
IOSe.
Those standing by formed this conclusion from the sight
of these things: That a man is such as is the quality of his
love, and not such as the quality of his understanding—
because the love easily carries the understanding over to
its side, and subordinates it.
I then asked the angels:—“Whence have devils such
rationality?”
They said:—“It is from the glory of the love of self.
For the love of self is encircled with glory, and glory elevates
the understanding even into the light of heaven. For with
every man the understanding can be elevated according to
its knowledges, but not the will, except by life according to
truths of the church and of reason. Hence it is that even
atheists who are in the glory of reputation from the love of
self, and thence in the pride of their own intelligence, rejoice
in a sublimer rationality than many others; but it is when
they are in thought, of the understanding, and not when
they are in affection, of the will, and the affection of the
will has possession of the internal of a man, and thought
of the understanding of his external.”
Further, the angel told the reason why man is constituted
of the three loves above mentioned—the love of uses, love
of the world, and love of self—which is, so that he may think
from God, though as if from himself. He said that the high-


No. 270] COLDS, SEPARATIONS, AND DIVORCES. 317
est things in man are turned upwards to God, intermediate
things outwards to the world, and the lowest things down-
wards to himself—and because these are turned downwards
man thinks just as if from himself, although from God.
270. The Third Relation:—
One morning after sleep I was thinking profoundly
on some of the secret things of marriage love; and finally
upon this:—In what region of the human mind does true
marriage love, and hence in what region does marriage cold,
reside? I knew that there are three regions of the human
mind, one above another, and that natural love dwells in
the lowest region, spiritual love in the higher, and celestial
love in the highest, and that in each region is a marriage
of good and truth; and as good is of love and truth is of
wisdom, that in each region there is a marriage 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 re-
ceptacle of love and the understanding is the receptacle of
wisdom.
While I was in the depth of this 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; and as I followed their flight with
my eyes I saw that the two swans bent their way from the
north towards the east, likewise the two birds of paradise
from the south; and that they joined the two turtle doves
in the east and flew together to a certain lofty palace there,
surrounded by olive trees, palms, and beeches. The palace
had three tiers of windows one above another; and as I was
directing my attention to them I saw the swans fly into the
palace through open windows in the lowest tier, the birds
of paradise through open windows in the middle tier, and
the turtle doves through open windows in the highest tier.
As I observed this an angel stood by, and said:–


318 MARRIAGE LOVE. [No. 270
“Do you understand the things you see?” I replied:—
“In some small degree.”
He said:—“This palace represents the dwelling places of
marriage love as they are in the human mind. The highest
part of it, into which the turtle-doves entered, represents the
highest region of the mind, where marriage love dwells
in love of good with its wisdom; the middle part into which
the birds of paradise entered represents the middle region,
where marriage love dwells in love of truth with its intelli-
gence; and the lowest part into which the swans entered
represents the lowest region of the mind, where marriage
love dwells in love of justice and rectitude with its knowledge.
These are also signified by the three pairs of birds—the
pair of turtle-doves signify marriage love in the highest
region, the pair of birds of paradise marriage love in the
middle region, and the pair of swans marriage love in the
lowest region. Like things are signified by the three kinds
of trees around the palace, the olives the palms and the
beeches. We in heaven call the highest region of the mind
celestial, the middle spiritual, and the lowest natural; and
we perceive them to be like dwellings in a house one
above another, and the ascent from one to another by degrees,
as by stairs; and in each dwelling as it were two apartments
—one for love the other for wisdom—and in front as it were
a bed chamber, where love with its wisdom or good with its
truth, or what is the same where the will with its under-
standing consociate as in bed. In this palace all the secrets
of marriage love stand forth as in effigy.”
Hearing these things, and kindled with a desire to see the
palace, I asked whether it is granted any one to enter in and
view it, as it is a representative palace. He answered:—
“To none but those in the third heaven—because to them
every representation of love and wisdom becomes real.
From them I heard what I have related to you. And this
also, that true marriage love in the highest region dwells
in the midst of mutual love, in the marriage chamber or


No. 270) COLDS, SEPARATIONS, AND DIVORCES. 319
apartment of the will, and also in the midst of the percep-
tions of wisdom, in the marriage chamber or apartment of
the understanding; and that they are consociated in bed
in the chamber which is at the front and in the east.”
I asked:—“Why are there two marriage chambers?”
He said:—“The husband is in the marriage chamber of the
understanding, and the wife in the marriage chamber of the
will.”
Again I asked:—“As marriage love dwells there, where
then is marriage cold?”
He answered:—“That also is in the highest region, but
only in the marriage chamber of the understanding, the
marriage chamber of the will there being closed. For the
understanding with its truths can as often as it pleases as-
cend by the spiral stairway into the highest region, into its
marriage chamber; but if the will with the good of its love
does not at the same time ascend into the consociate marriage
chamber it is shut, and there is cold in the other—and this
is marriage cold. The understanding, when there is such
cold towards the wife, looks down from this highest region
to the lowest,--and descends also if not restrained by fear,
that it may be warmed there by illicit fire.”
Having told me these things he would have told still
more about marriage love, from its effigies in this palace, but
he said:—
“Enough for the present. First inquire whether these
things are above the common understanding. If they
are, why say more? If they are not, more will be disclosed.”


OF THE CAUSES OF APPARENT
LOVE, FRIENDSHIP, AND FAVOR, IN
MARRIAGES.
271. As the causes of colds and separations have been
treated of, it follows in order that the causes of apparent love
friendship and favor in marriages should also be treated of.
For it is known that although colds separate the minds
(animos) of married pairs, nevertheless at this day they
dwell together and procreate—which would not be if there
were not also loves that are apparent, and at times similar
to or emulative of the heat of genuine love. That these
appearances are necessities, and utilities, and that without
them households, and therefore societies, could not hold to-
gether, will be seen in what follows.
Besides this, some conscientious persons may labor under
the idea that disagreements of minds (mentium) between
them and their consort, and the consequent internal aliena-
tions, are of their own fault, and attributable to them, and
grieve at heart on that account. But as internal differences
are not in their hand to help, it is enough for them to quiet
the uneasinesses that arise from conscience by apparent
loves and favors; and thence a friendship may return in
which marriage love lies concealed, on the part of one if not
of the other. -
But this chapter, on account of the great varieties of its
subject-matter, shall be divided like the former into sections.
Its sections are these:—
I. That in the natural world almost all can be conjoined
as to external affections, but not as to internal if these disagree
and appear.
II. That in the spiritual world all are conjoined according


No. 271] CAUSES OF APPARENT LOVE. 32I
to internal affections, and not according to external unless
these act with the internal as one.
III. That the affections according to which matrimony
is commonly contracted in the world are external.
IV. But that if there are not internal affections within,
which conjoin the minds (mentes), matrimony is loosened in
the house.
V. That nevertheless matrimony in the world must be
permanent, to the end of the life of both.
VI. That in cases of matrimony in which internal aj-
jections do not conjoin there are external affections which
simulate internal, and consociate.
VII. That from these come apparent love, or apparent
friendship and favor, between consorts.
VIII. That these appearances are marriage simulations
which are laudable, because useful and necessary.
IX. That these marriage simulations with a spiritual
man (homo) conjoined to a natural savor of justice and judg-
ment.
X. That these marriage simulations with natural men
savor of prudence for various causes.
XI. That they are for the sake of amendment, and for
accommodation.
XII. That they are for the sake of preserving order in
domestic affairs, and for mutual help.
XIII. That they are for the sake of oneness in the care
of infants and in respect to children.
XIV. That they are for the sake of peace in the house.
XV. That they are for the sake of reputation out of the
house.
XVI. That they are for the sake of various favors expected
from the consort, or from his or her kindred, and thus for
fear of the loss of them.
XVII. That they are for the sake of having blemishes
excused, and thus for avoidance of disgrace.
XVIII. That they are for the sake of reconciliation.


322 MARRIAGE LOVE. [No. 271
XIX. That if on the part of the wife favor does not cease
when faculty ceases with the man, there may spring up a
friendship emulating marriage friendship, as they grow old.
XX. That there are different kinds of apparent love and
friendship between married partners one of whom is sub-
jugated, and is therefore subject to the other.
XXI. That there are infernal marriages in the world,
between consorts who inwardly are the bitterest enemies and
outwardly like most intimate friends.
Now follows the explanation of these:-
272. I. THAT IN THE NATURAL world ALMOST ALL CAN
BE CONJOINED AS TO ExTERNAL AFFECTIONS, BUT NOT As
TO INTERNAL AFFECTIONS IF THESE DISAGREE AND APPEAR.
—The reason is that in the world man is invested with a
material body, and this is filled with cupidities, which are
in it as the dregs that precipitate themselves to the bottom
when the must of wine is clarified. Of such things do the
materials consist of which the bodies of men in the world
are composed. Hence it is that internal affections, which
are of the mind (mens), do not appear, and with many
scarcely a trace of them shows through. For either the
body absorbs and involves them in its dregs, or from the
simulation acquired from infancy hides them profoundly
from the sight of others; and thereby one lets himself
into the state of any affection that he observes in another,
and attracts his affection to himself, and thus they con-
join themselves. The reason why they conjoin is that
every affection has its delight, and the delights bind together
the external minds (animos). But it would be otherwise
if internal affections like external appeared to the sight,
in face and gesture, or to the ear in tone of voice, or if
their delights were scented by the nostrils, or emitted an
odor as they do in the spiritual world. Then, if they should
differ so far as to be discordant they would separate the
minds (animos) one from the other, and they would draw
apart—to a distance according to the perception of an-


No. 273] CAUSES OF APPARENT LOVE. 323
tipathy. From these considerations it is clear that in the
natural world nearly all can be conjoined as to external
affections, but not as to internals if these disagree and
appear.
273. II. THAT IN THE SPIRITUAL world All ARE con-
JOINED ACCORDING TO INTERNAL AFFECTIONS, AND NOT
ACCORDING TO EXTERNAL UNLESS THESE ACT WITH THE
INTERNAL AS ONE.-The reason is that the material body—
which as has just been said above was able to receive
and manifest the forms of all affections—has then been
cast off, and denuded of that body man is in his own in-
ternal affections, which, before, his body concealed. Hence
it is that these homogeneities and heterogeneities or sym-
pathies and antipathies are not only felt, but also appear—
in the face, in speech, and in gesture; wherefore simili-
tudes are there conjoined and dissimilitudes are separated.
This is the reason why the universal heaven is arranged
by the Lord according to all the varieties of affections of
love and of truth; and hell on the contrary according to
all the varieties of affections of the love of evil and of
falsity.
Since angels and spirits, equally with men in the world,
have internal and external affections, and as internal affec-
tions cannot there be concealed by external, they show
through and manifest themselves. Hence, with them, both
are brought into similitude and correspondence, after which
their internal affections are expressed in their faces, per-
ceived in their tones of voice, and are also apparent in all
their deportment. That angels and spirits have affections,
internal and external, is from the fact that they have a
mind and a body, and affections and thence thoughts are
of the mind, and sensations and thence pleasures are of
the body.
It often occurs there after death that friends meet, and
their friendship in the former world comes to mind, and
then they believe they are to associate in a life of friendship


326 MARRIAGE LOVE. [No. 276
founded upon the spiritual—for Divine law and rational
law are one law. From this and that together, or through
this from that, may be seen in great measure the enormities,
and the destructions of societies, that would come of dissolu
tions of marriages or the putting away of wives before death
at the pleasure of the husband. These enormities, and
destructions of societies may be realized in some fulness
from the discussion concerning the origin of marriage love
by those congregated from the nine kingdoms, in the Rela-
tion at n. 103 to 115—to which there is no need to super-
add further reasons. But these reasons do not prevent that
separations may be permitted for their own causes—of
which above at n. 252—n. 254; and also concubinage, of
which in the Second Part.
277. VI. THAT IN CASEs of MATRIMONY IN which
INTERNAL AFFECTIONS DO NOT CONJOIN, THERE ARE Ex-
TERNAL AFFECTIONS WHICH SIMULATE INTERNAL, AND
CONSOCIATE-By internal affections are meant, mutual
inclinations in the mind of both which are from heaven;
and by external affections are meant, inclinations in the mind
of both which are from the world. These affections or
inclinations are in fact equally of the mind, but they occupy
the lower region of it, and those the higher region. And
both being allotted their seat in the mind it may be believed
that they are alike, and combine; but though not alike
they can yet appear as if alike—and with some they exist
as conformities, with some as pleasant simulations. There
is implanted in each from the first covenant of marriage
a certain community, which though they are different
in minds (animis) yet remains inseated—as, community
of possessions, and in many things community of uses,
and of the various necessities of the household—and thence
community also of thoughts, and of certain secrets. There
is community also of the bed, and community in the love
of infants, besides others, which likewise are inscribed
upon their minds because upon the marriage covenant.


No. 280] CAUSES OF APPARENT LOVE. 327
From these, especially, come the external affections that
resemble internal. And those that only simulate them
are partly from the same origin, and partly from another.
But both are treated of in what follows.
278. VII. THAT FROM THESE come APPARENT LovE,
APPARENT FRIENDSHIP AND FAVOR BETWEEN CONSORTS.—
Apparent loves, friendships, and favors between consorts fol-
low from a marriage covenant binding to the end of life,
and from the marriage community inscribed upon the
parties to the covenant—whence the external affections are
born that resemble internal, referred to just above. And
from other causes, which are the uses, and the necessities
whence the conjunctive or simulated external affections
partly arise whereby external love appears like internal,
and external friendship like internal friendship.
279. VIII. THAT THESE APPEARANCES ARE MARRIAGE
SIMULATIONs WHICH ARE LAUDABLE, BECAUSE USEFUL AND
NECESSARY. —They are called simulations because they
occur between those who are different in minds, and from
these differences are inwardly in cold. When, neverthe-
less, they in externals live a united life—as is becoming
and necessary—the kindly attentions of their life together
may be called simulations, but marriage simulations,
which being laudable because for the sake of uses, differ
entirely from hypocritical simulations; for by them all
those goods are provided for that are recounted in order
below, in sections xi. to xx. That they are laudable from
the fact that they are necessities, is because without them
those goods would be banished—and yet the cohabitation
is enjoined, by the covenant, and by law, and is therefore
incumbent upon them both as a duty.
28o. IX. THAT THESE MARRIAGE SIMULATIONs, witH A
spIRITUAL MAN (homo) conjoin ED TO ANATURAL, SAvor of
JUSTICE AND JUDGMENT.—The cause of it is that what the
spiritual man does he does from justice and judgment, and
therefore does not see the simulations as estranged from his


328 MARRIAGE LOVE. [No. 280
internal affections, but coupled with them; for he acts con-
siderately, and looks to amendment as an end, and if this:
does not follow he looks to accommodation for the sake of
order in the household, for the sake of mutual help, for the
sake of the care of children, for the sake of peace and quiet-
ness. To this he is led from justice; and from judgment
he carries it into effect. That a spiritual man (homo) co-
habits thus with a natural, is because even with the natural
a spiritual man acts spiritually.
281. X. THAT THESE MARRIAGE SIMULATIONS, WITH
NATURAL MEN, SAVOR OF PRUDENCE FOR VARIOUS CAUSES.—
Between two consorts of whom one is spiritual and the other
natural (by spiritual is meant, who loves spiritual things and
thus has wisdom from the Lord, and by natural is meant,
who only loves natural things and so savors of self) when
the two are consorted by marriage, marriage love with the
one that is spiritual is heat, and with the one that is natural
is cold. It is plain that heat and cold cannot abide together;
and that heat cannot enkindle that which is in cold unless
the cold be first dispelled; nor can cold flow into that which
is in heat, unless the heat be first removed. Hence it is that
there can be no inward love between consorts that are spir-
itual, and natural; but that on the part of the spiritual con-
sort there can be love emulative of inward love, as was said
in an article above. And there certainly can be no inward
love between two natural consorts, because both are cold.
If they are warm it is from the unchaste. They can yet,
even with separate minds, dwell together in the house,
and also wear looks as of love and friendship towards each
other, however mutually discordant their minds. With
them external affections—which for the most part are for
wealth and possessions, or honors and dignities—may be as
it were ardent; and, because this ardency induces fear for
the loss of them, marriage simulations are to them necessi-
ties, which are chiefly those mentioned in sections xv. to xvii.
below. Other causes enumerated with these may have


rwo. 282] CAUSES OF APPARENT LOVE. 329
something in common with causes that concern the spiritual
man—of which above at n. 28o, but only in case prudence
with the natural man savors of intelligence.
282. XI. THAT THEY ARE For THE SAKE of AMENDMENT,
AND FOR AccomMoDATION.—That the marriage simulations
which are appearances of love and friendship, between con-
sorts of different minds, are for the sake of amendment, is
because a spiritual man (homo) joined to a natural by the
matrimonial covenant, has no other intention than amend-
ment of life, which is promoted on his or her part by wise
and refined conversation, and by favors agreeable to the pe-
culiar disposition of the other. And if these fall upon the
ears and manners in vain, then he or she purposes accom-
modations,—for the preservation of order in domestic affairs,
for mutual aid, and for the sake of infants and children,
and such things. For the words and deeds that go forth
from a spiritual man (homo) savor of justice and judgment,
as has been shown above (n. 280).
And with a married pair of whom neither is spiritual but
both are natural the like may take place, but for other ends.
If for the sake of amendment, and accommodation, it is
to the end either that the other may be brought into similarity
of manners with him or herself, and be subordinated to
his or her desires, or with a view to some services that they
may be of advantage to his or her own, or for the sake of
peace in the house, or of a good name out of the house, or
for the sake of favors hoped for from the consort or from his
or her relations, and for other ends. But with some they
come from their rational prudence; with some from native
civility; with some from the delights of desires familiar from
birth, the loss of which is feared; besides many ends the
assumed kindness for which, as if of marriage love, are
more or less feigned. There are also attentions as if of
marriage love out of the house and none within the house.
But these look to the good name of each as an end, and if
not to this are for sport.


33o MARRIAGE LOVE. [No. 283
283. XII. THAT THEY ARE FOR THE SAKE of PRESERV.
ING ORDER IN DOMESTIC AFFAIRS, AND FOR MUTUAL HELP.-
Every household where there are children with their in-
structors, and other domestics, is a society emulative of the
large society. This in fact is coexistent from such, as a whole
from its parts; and just as the welfare of a great society de-
pends upon order, so does the welfare of this small society
depend upon order. Wherefore, just as it concerns the
magistrates in a composite society to see and provide that
order shall exist and be preserved, so does it concern a mar-
ried pair in their particular society. But this order cannot
be if the husband and wife are of divided minds, for then
mutual counsel and mutual aid are, like their minds, dis-
traught and dissevered, and the form of the small society
is thus rent asunder. Therefore, for the preservation pf
order, and thereby to provide at once for themselves and
for their household, or for their household and at the same
time for themselves, that they do not come to the ground and
rush to destruction, necessity requires that the master and
mistress of the house agree and make one; that if this can-
not be, on account of mental difference, still, in order that it
may be well it ought to be done—and it would also be be-
coming that it should be done—by representative marriage
friendship. That thereby harmony is secured in house-
holds, for the sake of necessities and thence of utilities, is
known.
284. XIII. THAT THEY ARE for THE SAKE of ONENESS
IN THE CARE OF INFANTS, AND IN RESPECT TO CHILDREN.—
That there are marriage simulations between married part-
ners—the likeness of true marriage love—for the sake of in-
fants and children is very well known. Their common love
for these disposes each consort to regard the other kindly
and favorably. The love of infants and children with the
mother and the father conjoins themselves—as the heart and
the lungs in the breast; the love of them with the mother is
as the heart, and the love towards them of the father is as


No. 285) CAUSES OF APPARENT LOVE. 33I
the lungs there. The reason for the comparison is that the
heart corresponds to love, and the lungs to understanding,
and love from the will is with the mother, and love from
understanding is with the father. With spiritual men there
is marriage conjunction through this love, from justice,
and judgment—from justice, because the mother carried
them in the womb, with suffering brought them forth, and
afterwards with unwearying care suckles, nurtures, cleanses,
clothes and educates them.
285. XIV. THAT THEY ARE FoR THE SAKE of PEACE IN
THE HOUSE-Marriage simulations or outward friendship
for the sake of peace and tranquility in the house, are chiefly
on the part of men—by reason of their natural character-
istic, that what they do they do from understanding, and
the understanding (because understanding is thinking) is
occupied with various things that disquiet, distract, and
disturb the mind. If for that reason there were intranquility
at home, it would come to pass that their vital spirits would
flag, and their interior life sink as it were into lethargy, and
their health both of body and mind be destroyed. The
minds of men are beset with fears of these perils, and of
many others, in case there were no asylum at home, with
their wives, to calm the tumult of the understanding. More-
over, peace and tranquility make their minds serene, and
dispose them gratefully to receive the kindnesses offered by
their wives, who employ every means to dispel clouds—
which they are quick to see—from off the minds of their
husbands; and these things, especially, make their presence
grateful. It is therefore plain that the simulation of a love
like true marriage love is a necessity, and also of use, for the
peace and tranquility of the house. Add to this that with
wives simulations are not as with men,_and if they appear
alike it is of real love, because they are born loves of the
understanding of men, and therefore gratefully accept the
attentions of their husbands, if not with the mouth yet with
the heart.


MARRIAGE LOVE. [No. 286
-s ºr r=
 THEY ARE FoR THE SAKE of REPUTA-
- F -sz Hovse. The fortunes of men for the most
ºn their reputation—that they are just, sin-
. . . . … and this reputation depends in part upon
--> Jews his private life. If therefore discord-
... . .e.: unds should break forth into open enmity,
..… areatenings of aversion, and these were noised
sewife and her friends, and by servants, they
as a se turned into revilings which would besmirch
- * ~ be of bad repute. To avert such evils no
... … , s are available but either to pay simulated court
- - -, ºr that they be separated as to the house.
ºr \* tº Thºr THEY ARE FOR THE SAKE of various
... Jºrso FROM THE CONSORT OR FROM HIs or HER
six rat's For FEAR OF THE Loss of THEM.–
Jespecially, in marriages of dissimilar station and
. . . . e., of which above at n. 250. As when a wealthy
...e. s sºn, and she puts away her money in bags, or her
… < n hypothecations; and the more she insists boldly
* husband is in duty bound to support the household
is own property and income. That similitudes as
- - - - -
. . ..., use love are thence induced is commonly known.
S. º.º. as wite is taken whose parents, kindred, and friends
... sº a since, in lucrative business, or in mercantile occu-
… who have to arrange for her more prosperous con-
, , ºut to the sake of this also there are simulations
, usinese love is commonly known. That in both
, , , º, use ter fear of the loss of them is obvious.
S 	t. tu vr THEY ARE FoR THE SAKE of HAVING
...sº, º swusso, AND THUS For AvordancE of DIS-
ºne bleuishes on account of which married part-
ºn susce are numerous, some serious, and some not
these are blemishes of mind and blemishes of
Jo vs. sºvº than those enumerated in a former chapter
, , , sº, which are causes of separation. The blemishes
... Jus those that are borne in silence by the other
-- - *-
- - - - -
-
-
---
-
--~ *
~ *---
--~~~~
w
-


No. 291] CAUSES OF APPARENT LOVE. 333
consort, to avoid disgrace. Besides, with some they are
incidental to offences which would be subject to penalties
of the law if divulged—not to speak of defect of the ability
in which men are wont to glory. That excusings of such
blemishes, for the avoidance of disgrace, are causes of simu-
lation of love and friendship by a married partner, is manifest
without further confirmation.
289. XVIII. THAT THEY ARE FOR THE SAKE QF RECON-
CILIATION.—It is known in the world that between consorts
who from various causes are of discordant minds there are
alternate distrusts and confidences, alienations and conjunc-
tions, yea, quarrels and adjustments, and thus reconcilia-
tions; and that then apparent friendships are restored.
There are also reconciliations which are effected after sep-
arations, which are not thus alternate and transitory.
290. XIX. THAT IF on THE PART OF THE wiFE FAvor
DOES NOT CEASE when FACULTY CEASEs witH THE MAN,
THERE MAY SPRING UP A FRIENDSHIP EMULATING MARRIAGE
FRIENDSHIP, AS THEY GRow old.—The chief of the causes
of separation of minds between consorts, is decreasing favor
on the part of the wife as faculty wanes with the man,
and thence decrease of love. For in like manner as heat
is communicated between them, so also is cold. That
from failure of love with both of them friendship fails,
and, if domestic ruin is not feared, favor also, is evident
from reason and from experience. If then the man tacitly
imputes to himself the cause, and the wife abides still
in chaste favor towards him, there may result thence a
friendship which, as it is between consorts, appears like a
love emulating marriage love. That there is a friendship be-
tween aged consorts, as of that love, is attested by experience
of the tranquility, security, benignity, and entire courtesy of
their close companionship, intercourse, and communion.
291. XX. THAT THERE ARE DIFFERENT KINDs of AP-
PARENT LOVE AND FRIENDSHIP BETWEEN MARRIED PART-
NERS ONE OF WHOM Is SUBJUGATED, AND IS THEREFORE


an CAUSES OF APPARENT LOVE. 335
her in species, and these recounted, pages
ºffice. For they are various, and different,
iding to the nature of the ambition in men,
ºrious in wives, and those of men are different
that are with women. For such men are in no
of love but what is silly, and such wives are in the
of spurious love, from lust. But it shall be told
e following section by what art wives acquire power
XXI. THAT THERE ARE INFERNAL MARRIAGES
world, BETWEEN CONSORTS WHO INWARDLY ARE
ITEREST ENEMIES AND OUT WARDLY LIKE MOST
ºf FRIENDS.—I am indeed entreated by wives of
sort who are in the spiritual world not to set these
*ges in public light, for they fear lest at the same time
art of gaining power over men should be divulged,
h yet they are exceedingly anxious should be concealed.
is by men in that world I am urged to disclose the causes
their intestine hatred, and of the fury as it were that
y bear in their hearts against their wives on account
their clandestine arts, I will merely relate the follow-
º:—Men have told me that, unconsciously, they contracted
a terrible fear of their wives, on account of which they
could not but be most slavishly obedient to their will,
more obsequious to their nod than the vilest slaves, so that
they became as if spiritless. And that not only did men of
no dignity become so before their wives, but also men of
exalted station, yea, valiant and renowned generals. And
they said that after this terror was contracted they could not
hazard to speak to their wives except in a friendly way, nor
to do otherwise than according to their good pleasure—
although in their hearts they cherished deadly hatred against
them; and yet that their wives talked and acted courteously
with them, and listened compliantly to some of their re-
quests. Now, as the men themselves greatly wondered
whence there sprang up such antipathy in their internals


326 MARRIAGE LOVE, [No. 276
founded upon the spiritual—for Divine law and rational
law are one law. From this and that together, or through
this from that, may be seen in great measure the enormities,
and the destructions of societies, that would come of dissolu
tions of marriages or the putting away of wives before death
at the pleasure of the husband. These enormities, and
destructions of societies may be realized in some fulness
from the discussion concerning the origin of marriage love
by those congregated from the nine kingdoms, in the Rela-
tion at n. Io9 to 115—to which there is no need to super-
add further reasons. But these reasons do not prevent that
separations may be permitted for their own causes—of
which above at n. 252–n. 254; and also concubinage, of
which in the Second Part.
277. VI. THAT IN CASEs of MATRIMONY IN which
INTERNAL AFFECTIONS DO NOT CONJOIN, THERE ARE EX-
TERNAL AFFECTIONS WHICH SIMULATE INTERNAL, AND
consocIATE.-By internal affections are meant, mutual
inclinations in the mind of both which are from heaven;
and by external affections are meant, inclinations in the mind
of both which are from the world. These affections or
inclinations are in fact equally of the mind, but they occupy
the lower region of it, and those the higher region. And
both being allotted their seat in the mind it may be believed
that they are alike, and combine; but though not alike
they can yet appear as if alike—and with some they exist
as conformities, with some as pleasant simulations. There
is implanted in each from the first covenant of marriage
a certain community, which though they are different
in minds (animis) yet remains inseated—as, community
of possessions, and in many things community of uses,
and of the various necessities of the household—and thence
community also of thoughts, and of certain secrets. There
is community also of the bed, and community in the love
of infants, besides others, which likewise are inscribed
upon their minds because upon the marriage covenant.


is iſ
No. 280] CAUSES OF APPARENT LOVE. 327
toºl
ſº
riſis
sº
id:
º
ºtſ,
rºl
ms ºf
†
A:
ad
alſº
&
From these, especially, come the external affections that
resemble internal. And those that only simulate them
are partly from the same origin, and partly from another.
But both are treated of in what follows.
278. VII. THAT FROM THESE come APPARENT LovE,
APPARENT FRIENDSHIP AND FAVOR BETWEEN CONSORTS.—
Apparent loves, friendships, and favors between consorts fol-
low from a marriage covenant binding to the end of life,
and from the marriage community inscribed upon the
parties to the covenant—whence the external affections are
born that resemble internal, referred to just above. And
from other causes, which are the uses, and the necessities
whence the conjunctive or simulated external affections
partly arise whereby external love appears like internal,
and external friendship like internal friendship.
279. VIII. THAT THESE APPEARANCES ARE MARRIAGE
SIMULATIONS WHICH ARE LAUDABLE, BECAUSE USEFUL AND
NECESSARY-They are called simulations because they
occur between those who are different in minds, and from
these differences are inwardly in cold. When, neverthe-
less, they in externals live a united life—as is becoming
and necessary—the kindly attentions of their life together
may be called simulations, but marriage simulations,
which being laudable because for the sake of uses, differ
entirely from hypocritical simulations; for by them all
those goods are provided for that are recounted in order
below, in sections xi. to xx. That they are laudable from
the fact that they are necessities, is because without them
those goods would be banished—and yet the cohabitation
is enjoined, by the covenant, and by law, and is therefore
incumbent upon them both as a duty.
280. IX. THAT THESE MARRIAGE SIMULATIONS, witH A
SPIRITUAL MAN (homo) conjoined To A NATURAL, SAvoR op
JUSTICE AND JUDGMENT.-The cause of it is that what the
spiritual man does he does from justice and judgment, and
therefore does not see the simulations as estranged from his


328 MARRLAGE LOVE. [No. 280
internal affections, but coupled with them; for he acts con-
siderately, and looks to amendment as an end, and if this:
does not follow he looks to accommodation for the sake of
order in the household, for the sake of mutual help, for the
sake of the care of children, for the sake of peace and quiet-
ness. To this he is led from justice; and from judgment
he carries it into effect. That a spiritual man (homo) co-
habits thus with a natural, is because even with the natural
a spiritual man acts spiritually.
281. X. THAT THESE MARRIAGE SIMULATIONS, WITH
NATURAL MEN, SAVOR OF PRUDENCE FOR VARIOUS CAUSES.-
Between two consorts of whom one is spiritual and the other
natural (by spiritual is meant, who loves spiritual things and
thus has wisdom from the Lord, and by natural is meant,
who only loves natural things and so savors of self) when
the two are consorted by marriage, marriage love with the
one that is spiritual is heat, and with the one that is natural
is cold. It is plain that heat and cold cannot abide together;
and that heat cannot enkindle that which is in cold unless
the cold be first dispelled; nor can cold flow into that which
is in heat, unless the heat be first removed. Hence it is that
there can be no inward love between consorts that are spir-
itual, and natural; but that on the part of the spiritual con-
sort there can be love emulative of inward love, as was said
in an article above. And there certainly can be no inward
love between two natural consorts, because both are cold.
If they are warm it is from the unchaste. They can yet,
even with separate minds, dwell together in the house,
and also wear looks as of love and friendship towards each
other, however mutually discordant their minds. With
them external affections—which for the most part are for
wealth and possessions, or honors and dignities—may be as
it were ardent; and, because this ardency induces fear for
the loss of them, marriage simulations are to them necessi-
ties, which are chiefly those mentioned in sections xv. to xvii.
below. Other causes enumerated with these may have


No. 282] CAUSES OF APPARENT LOVE. 329
something in common with causes that concern the spiritual
man—of which above at n. 28o, but only in case prudence
with the natural man savors of intelligence.
282. XI. THAT THEY ARE FOR THE SAKE OF AMENDMENT,
AND FOR AccomMoDATION.—That the marriage simulations
which are appearances of love and friendship, between con-
sorts of different minds, are for the sake of amendment, is
because a spiritual man (homo) joined to a natural by the
matrimonial covenant, has no other intention than amend-
ment of life, which is promoted on his or her part by wise
and refined conversation, and by favors agreeable to the pe.
culiar disposition of the other. And if these fall upon the
ears and manners in vain, then he or she purposes accom-
modations,—for the preservation of order in domestic affairs,
for mutual aid, and for the sake of infants and children,
and such things. For the words and deeds that go forth
from a spiritual man (homo) savor of justice and judgment,
as has been shown above (n. 280).
And with a married pair of whom neither is spiritual but
both are natural the like may take place, but for other ends.
If for the sake of amendment, and accommodation, it is
to the end either that the other may be brought into similarity
of manners with him or herself, and be subordinated to
his or her desires, or with a view to some services that they
may be of advantage to his or her own, or for the sake of
peace in the house, or of a good name out of the house, or
for the sake of favors hoped for from the consort or from his
or her relations, and for other ends. But with some they
come from their rational prudence; with some from native
civility; with some from the delights of desires familiar from
birth, the loss of which is feared; besides many ends the
assumed kindness for which, as if of marriage love, are
more or less feigned. There are also attentions as if of
marriage love out of the house and none within the house.
But these look to the good name of each as an end, and if
not to this are for sport.


No. 28 CAUSES OF APPARENT LOVE. I
5]
the lungs there. The reason for the comparison is that the
heart corresponds to love, and the lungs to understanding,
and love from the will is with the mother, and love from
understanding is with the father. With spiritual men there
is marriage conjunction through this love, from justice,
and judgment—from justice, because the mother carried
them in the womb, with suffering brought them forth, and
afterwards with unwearying care suckles, nurtures, cleanses,
clothes and educates them.
285. XIV. THAT THEY ARE FoR THE SAKE of PEACE IN
THE HOUSE-Marriage simulations or outward friendship
for the sake of peace and tranquility in the house, are chiefly
on the part of men—by reason of their natural character-
, istic, that what they do they do from understanding, and
the understanding (because understanding is thinking) is
occupied with various things that disquiet, distract, and
disturb the mind. If for that reason there were intranquility
at home, it would come to pass that their vital spirits would
flag, and their interior life sink as it were into lethargy, and
their health both of body and mind be destroyed. The
minds of men are beset with fears of these perils, and of
many others, in case there were no asylum at home, with
their wives, to calm the tumult of the understanding. More-
over, peace and tranquility make their minds serene, and
dispose them gratefully to receive the kindnesses offered by
their wives, who employ every means to dispel clouds—-
which they are quick to see—from off the minds of their
husbands; and these things, especially, make their presence
grateful. It is therefore plain that the simulation of a love
like true marriage love is a necessity, and also of use, for the
peace and tranquility of the house. Add to this that with
wives simulations are not as with men, and if they appear
alike it is of real love, because they are born loves of the
understanding of men, and therefore gratefully accept the
attentions of their husbands, if not with the mouth yet with
the heart.


332 MARRIAGE LOVE. [No. 286
286. XV. THAT THEY ARE FOR THE SAKE OF REPUTA-
TION OUT OF THE HOUSE. The fortunes of men for the most
part depend upon their reputation—that they are just, sin-
cere, and upright; and this reputation depends in part upon
the wife, who knows his private life. If therefore discord-
ance of their minds should break forth into open enmity,
quarrels, and threatenings of aversion, and these were noised
abroad by the wife and her friends, and by servants, they
would easily be turned into revilings which would besmirch
his name and be of bad repute. To avert such evils no
other means are available but either to pay simulated court
to the wife, or that they be separated as to the house.
287. XVI. THAT THEY ARE FOR THE SAKE of various
FAvoRS, EXPECTED FROM THE CONSORT OR FROM HIS OR HER
KINDRED, AND THUS FOR FEAR OF THE LOSs of THEM.—
This occurs, especially, in marriages of dissimilar station and
condition—of which above at n. 25o. As when a wealthy
wife is taken, and she puts away her money in bags, or her
treasure in hypothecations; and the more she insists boldly
that the husband is in duty bound to support the household
out of his own property and income. That similitudes as
if of marriage love are thence induced is commonly known.
So, when a wife is taken whose parents, kindred, and friends
are high in office, in lucrative business, or in mercantile occu-
pations, who have to arrange for her more prosperous con-
dition—that for the sake of this also there are simulations
as if of marriage love is commonly known. That in both
cases they are for fear of the loss of them is obvious.
288. XVII. THAT THEY ARE FOR THE SAKE OF HAVING
BLEMISHES Excused, AND THUS For AvoidANCE of DIS-
GRACE:-The blemishes on account of which married part-
ners fear disgrace are numerous, some serious, and some not
serious. There are blemishes of mind and blemishes of
body less grievous than those enumerated in a former chapter
(n.252,253), which are causes of separation. The blemishes
meant here are those that are borne in silence by the other


No. 291] CAUSES OF APPARENT LOVE. 333
consort, to avoid disgrace. Besides, with some they are
incidental to offences which would be subject to penalties
of the law if divulged—not to speak of defect of the ability
in which men are wont to glory. That excusings of such
blemishes, for the avoidance of disgrace, are causes of simu-
lation of love and friendship by a married partner, is manifest
without further confirmation.
289. XVIII. THAT THEY ARE FoR THE SAKE OF RECON-
CILIATION.—It is known in the world that between consorts
who from various causes are of discordant minds there are
alternate distrusts and confidences, alienations and conjunc-
tions, yea, quarrels and adjustments, and thus reconcilia-
tions; and that then apparent friendships are restored.
There are also reconciliations which are effected after sep-
arations, which are not thus alternate and transitory.
290. XIX. THAT IF on THE PART OF THE wiFE FAvor
DOES Not CEASE when FACULTY CEASEs witH THE MAN,
THERE MAY SPRING UP A FRIENDSHIP EMULATING MARRIAGE
FRIENDSHIP, AS THEY GRow old.—The chief of the causes
of separation of minds between consorts, is decreasing favor
on the part of the wife as faculty wanes with the man,
and thence decrease of love. For in like manner as heat
is communicated between them, so also is cold. That
from failure of love with both of them friendship fails,
and, if domestic ruin is not feared, favor also, is evident
from reason and from experience. If then the man tacitly
imputes to himself the cause, and the wife abides still
in chaste favor towards him, there may result thence a
friendship which, as it is between consorts, appears like a
love emulating marriage love. That there is a friendship be-
tween aged consorts, as of that love, is attested by experience
of the tranquility, security, benignity, and entire courtesy of
their close companionship, intercourse, and communion.
291. XX. THAT THERE ARE DIFFERENT KINDs of AP-
PARENT LOVE AND FRIENDSHIP BETWEEN MARRIED PART-
NERS ONE OF WHOM Is SUBJUGATED, AND IS THEREFORE


334 MARRIAGE LOVE. [No. 291
}
suBJECT To THE other.—It is among the things known
in the world at the present day that, after the first period
of married life has passed an emulation springs up be-
tween consorts in respect to right and authority—as re-
spects right, in that according to the conditions of the
covenant made there is equality, and each has dignity in
the duties of his or her function; and as to authority, in
that superiority is insisted on by men in all affairs of the
household because they are men, and women are held to
be inferior because they are women. Such emulations,
familiar at this day, arise from no other source than that
there is no consciousness of true marriage love, and no
sensible perception of the beatitudes of that love—from the
absence of which instead of that love there is lust which coun-
terfeits the love. From this lust, genuine love being absent,
there issues an ambition for power,<-which in some is from
delight of the love of ruling, with some is implanted, by
artful women, before the nuptials, and to some is unknown.
Men, who are in this ambition and after the vicissitudes of
emulation obtain control, either restore their wives to pos-
session of their right, or reduce them to compliance with
their own will, or into bondage—according to the degree
and qualified state of the ambition innate and latent in
themselves. And if wives are in this ambition, and after
the turns of emulation obtain control, they either bring their
husbands into equality of right with themselves, or into sub-
mission to their will, or into bondage. But as there remains
with wives, after the fasces of authority have been won by
them, the lust which counterfeits marriage love (being
restrained by law, and by fear of legitimate separation in
case they extend their authority beyond what is bearable, to
what is unbearable) they lead therefore a consociate life
with their husbands. But what kind of love and friendship
there is between a mistress wife and a servile husband, or
between a master husband and a subservient wife cannot be
described in few words. Nay, if their differences were


No. 202 CAUSES OF APPARENT LOVE.
9 33
***
brought together in species, and these recounted, pages
would not suffice. For they are various, and different,
various according to the nature of the ambition in men,
similarly various in wives, and those of men are different
from those that are with women. For such men are in no
friendship of love but what is silly, and such wives are in the
friendship of spurious love, from lust. But it shall be told
now in the following section by what art wives acquire power
OVer men.
292. XXI. THAT THERE ARE INFERNAL MARRIAGES
IN THE world, BETWEEN CONSORTS WHO INWARDLY ARE
THE BITTEREST ENEMIES AND OUT WARDLY LIKE MOST
INTIMATE FRIENDS.—I am indeed entreated by wives of
such sort who are in the spiritual world not to set these
marriages in public light, for they fear lest at the same time
their art of gaining power over men should be divulged,
which yet they are exceedingly anxious should be concealed.
But as by men in that world I am urged to disclose the causes
of their intestine hatred, and of the fury as it were that
they bear in their hearts against their wives on account
of their clandestine arts, I will merely relate the follow-
ing:—Men have told me that, unconsciously, they contracted
a terrible fear of their wives, on account of which they
could not but be most slavishly obedient to their will,
more obsequious to their nod than the vilest slaves, so that
they became as if spiritless. And that not only did men of
no dignity become so before their wives, but also men of
exalted station, yea, valiant and renowned generals, And
they said that after this terror was contracted they could not
hazard to speak to their wives except in a friendly way, nor
to do otherwise than according to their good pleasure—
although in their hearts they cherished deadly hatred against
them; and yet that their wives talked and acted courteously
with them, and listened compliantly to some of their re-
quests. Now, as the men themselves greatly wondered
whence there sprang up such antipathy in their internals


336 MARRIAGE LOVE. [No. 292
and such apparent sympathy in externals, they have searched
into the causes, by women to whom the secret art was known,
and they said that they drew it out of their mouths that
women profoundly conceal with themselves the knowledge
by which they understand how to subject men if they will
to the yoke of their authority. And that by unmannered
wives it is done by alternate scolding and favoring, with
others of them by hard and unpleasant looks continually,
and by other means with such wives. But by wives of refined
manners it is done by obstinate pressing of their requests,
never by turns intermitted, and by pertinacious opposition
to their husbands if they suffer hard things from them,-in-
sisting upon their right of equality by law, on which they
are boldly and resolutely stubborn, yea, that if cast out
of the house they will return at their pleasure, and persist
in the same demands. For they know that men by their
nature can by no means withstand the obstinate persistency
of their wives, and that after surrender to their will they are
submissive—and then the wives show themselves civil and
bland to the husbands under their authority.
The real cause of the domination of wives through this
craft is that a man acts from understanding and a woman
from will, and will can be persistent but understanding
cannot. It was told me that the worst of this kind, who are
inwardly saturated with the ambition to rule, can hold
tenaciously to their obstinate determination even to a struggle
for life. I have also heard excuses from those women,
why they entered into the practice of this art. They said
they would not have entered into it if they had not foreseen
supreme contempt and future rejection, and hence their ruin,
if they were subjugated by their husbands; and so they took
up these their arms of necessity. To this they added the
warning to men, that they relinquish to their wives their
rights; and that when alternately they are in cold they do
not count them viler than slaves. They also said that many
of their sex are not in condition to employ this art, from


No. 293] CAUSES OF APPARENT LOVE. 337
native timidity. But I added, “From native modesty.”
From these experiences it is now made known what are meant
by infernal marriages in the world, between consorts who
inwardly are the bitterest enemies and outwardly like most
intimate friends.
293. To this shall be adjoined two Memorabilia:-
I was once looking through a window toward the east
and saw seven wives sitting on a bank of roses by a certain
fountain, drinking of the water. I looked intently to see
what they were doing, and the intentness of my gaze af-
fected them. Whereupon one of them by nod invited me,
and I left the house and speedily went to them. When I
arrived I asked politely from whence they came.
They said:—“We are wives, and are having a con-
versation here about the delights of marriage love; and from
much confirmation we conclude that those delights are
also delights of wisdom.”
This answer so delighted my mind that I seemed to
myself to be in the spirit, and thence to be in more interior
and clearer perception than at any time before. Where-
upon I said to them:—
“Permit an interchange of questions on these pleasant
subjects.”
They nodded assent, and I asked:—“How do you wives
know that the delights of marriage love are the same as
the delights of wisdom?”
They replied:—“We know it from the correspondence
of the wisdom in our husbands to the delights of marriage
love in us. For the delights of this love in us are exalted
or depressed, and are qualified, altogether according to the
wisdom in our husbands.”
On hearing this I asked them, saying:—“I know that
the gentle appreciative words of your husbands and the
joyous activities of their minds affect you, and fill your


338 MARRIAGE LOVE. [No. 293
whole bosom with delight, but I am surprised that you say
their wisdom effects it. But, tell me, what is wisdom?
And what wisdom does this?”
To this the wives, indignant, responded:—“You think
we do not know what wisdom is, and what wisdom it is,
and yet we are reflecting upon it in our husbands continually.
We learn it daily from their lips. For we wives think about
the state of our husbands from morning to evening. Scarce
a little hour in the day intervenes in which our intuitive
thought is entirely withdrawn or absent from them. On
the other hand our husbands think very little during the
day about our state. Hence it is that we know what of
their wisdom produces the delight in us. Our husbands call
this wisdom spiritual-rational and spiritual-moral wisdom.
Spiritual-rational wisdom they say is of the understanding
and of cognitions, and spiritual-moral wisdom they say
is of the will and the life. And these two they conjoin
and make one; and they conclude that the amenities of
this wisdom are transcribed from their minds into delights
in our bosoms, and from ours into their bosoms, and so
return to wisdom their origin.”
I then asked them:—“Do you know anything more
about the wisdom of your husbands causing delight in you?”
They said—“We do. There is spiritual wisdom, and from
this rational, and moral wisdom. Spiritual wisdom is
to acknowledge the Lord the Saviour as God of heaven
and earth, and to acquire from Him the truths of the church
—which is done through the Word, and preachings there-
from, whence results spiritual rationality, and from Him
to live according to them, whence results spiritual morality.
Our husbands call these two the wisdom that in general
brings about true marriage love. We have also heard
from them the reason, That by this wisdom the interiors
of their minds and thence of their bodies are opened,
whereby there is free transit for the vein of love, from things
first down to the last—upon the afflux, the sufficiency and
&


No. 293] CAUSES OF APPARENT LOVE. 339
the strength of which marriage love depends and lives.
The wisdom of our husbands, spiritual-rational and moral,
in particular as to marriage, has for its end and scope love
of the wife only and the casting out of every longing towards
others. And in so far as this end is attained the love is
exalted in degree and perfected in quality; and in so far
also do we the more distinctly and exquisitely feel within us
delights correspondent to the joys of the affections and the
pleasures of the thoughts, of our husbands.”
I asked afterwards whether they know how the com-
munication is effected.
They said:—“In all conjunction by love there must be
action, reception, and re-action. The most delightful
state of our love is acting, or action. The state of wisdom
of husbands is receiving, or reception, and is also reacting
or re-action according to perception; and this reaction is
perceived by us with delights in the bosom, according as
the state is expanded continually, and is prepared for receiv-
ing the things which in some wise are coherent with and
hence go forth with the virtue in husbands, and thus also
with the extreme state of love with us.” They said further
—“Be careful that by the delights we have spoken of you
do not understand the ultimate delights of the love. Of
these we never speak, but of our bosom delights, the per-
petual correspondence of which is with the state of wisdom
of our hsubands.”
After this there appeared as it were a dove a long way
off, with a leaf of a tree in his mouth; but as it came near,
in place of a dove was seen a little boy with a paper in his
hand. And coming up to us he held it out to me, and
said—“Read this to the virgins of the fountain.”
And I read these words:—“Tell the inhabitants of the
earth with whom you dwell that there is a true marriage
love, the delights of which are myriads—scarcely any of
which does the world yet know, but it will know when the
church espouses herself to her Lord and marries.”


34o MARRIAGE LOVE. [No. 293
And then I asked:—“Why did the boy call you Virgins
of the Fountain?” They replied:—“We are called virgins
when we are sitting at this fountain because we are af-
fections for the truths of our husbands’ wisdom, and an
affection for truth is called a virgin. A fountain also sig-
nifies truth of wisdom, and the bank of roses whereon we
are sitting signifies its delights.”
Then one of the seven twined a wreath of roses and
sprinkled it with water of the fountain, and placed it on
the boy's cap around his little head, and said:—“Receive
the delights of intelligence. Know that a cap signifies
intelligence, and a wreath of roses, the delights of it.”—
And decorated with these the boy went away, and at a dis-
tance appeared again as a dove, flying, but with a chaplet
upon its head.
294. The second Relation:-
After some days I again saw the seven wives in a rosary,
but not the same that they were in before. It was a mag-
nificent rosary, no semblance of which had I ever seen.
It was circular, and the roses there formed as it were a rain-
bow arch—its outermost circle, roses or flowers of a crimson
hue, next within, others of a golden yellow, within these
others of a cerulean blue, and the innermost were of a
bright or living green; and within the rainbow arch of
roses was a small lake of limpid water. The seven wives
sitting there—before called the Virgins of the Fountain—
seeing me at the window, again invited me to them. And
when I came they said:—“Did you ever see anything
more beautiful on earth?” I said:—“Never!”
And they said:—“Such a thing is created by the Lord
in a moment—and it represents comething new on the
earth, for everything created by the Lord is representative.
But divine, if you can, what it is. We divine that it is the
‘lelights of marriage love.” Hearing this I said:—


No. 294] CAUSES OF APPARENT LOVE. 341
“What! The delights of the marriage love about which,
from wisdom, you eloquently told so many things before?
After I left you I told of your conversation to wives dwell-
ing in our region, and said that now, being instructed, I
know that you have bosom delights arising from your
marriage love which you can impart to your husbands
according to their wisdom; and that therefore, with the eyes
of your spirit you are regarding your husbands continually,
from morning to evening, and study to incline and lead
their minds to the attainment of wisdom, to the end that
you may secure those delights. I related also what you
mean by wisdom—that it is spiritual-rational and moral
wisdom, and as to marriage, the wisdom of loving the wife
alone and excluding every longing for others.
“But to these things the wives of our region responded
with laughter, saying:—What is that? These words are
stuff! We do not know what marriage love is. If our hus-
bands have any we have none. Whence its delights then
to us? And as to the delights which you call ultimate,
sometimes we violently refuse them, for they are disagreeable
to us—scarcely other than violations. Nay indeed, if you
observe us you will see no sign of such love in our faces.
You trifle then, or jest, if you also say with these seven
wives that from morning to evening we are thinking about
our husbands, and continually attentive to what suits their
pleasure or caprice, in order that we may get from them such
delights.” These of their words I have remembered, that
I might repeat them to you, as they are opposed, indeed
are plainly contrary to what I heard from you at the foun-
tain, and received with so much avidity, and also believed.”
To this the wives sitting in the rosary replied,—“Friend,
you do not know the wisdom and prudence of wives, be-
cause they entirely conceal it from men—and they conceal
it to no other end than that they may be loved. For every
man who is not spiritually but only naturally rational and
moral, has cold towards his wife. It is latent within them,


342 MARRLAGE LOVE. [No. 294
in their inmosts. This the discerning and prudent wife
exquisitely and keenly observes, and so much of her mar-
riage love she conceals and draws in into her bosom, and
hides it there so profoundly that not the least of it appears
in her face, or voice, or motion. The reason is that in the
degree that the love appears the marriage cold of the man
pours itself out, from the inmosts of the mind where it
resides, into its ultimates, and induces a total frigidity of the
body, and consequent tendency towards separation from bed
and chamber.”
Then I asked:—“Whence comes such cold, which you
call marriage cold?”
They answered:—“It is from their insanity in spiritual
things; and every man who is insane in spiritual things
is inmostly cold to his wife, and inmostly warm towards
harlots. And as marriage love and scortatory love are
opposite to each other, it follows that marriage love becomes
cold when scortatory love is warm—and when the cold
rules within him a man cannot bear from his wife any sense
of love, nor any breathing of it. For this reason does
the wife both wisely and prudently conceal it, and in so
far as she conceals it, by denying and refusing, in so far the
man is revived, and recovered from the inflowing mere-
tricious sphere. Hence it is that the wife of such a man
has no bosom delights, such as we have, but only the pleas-
ures which on the part of the man are to be called pleasures
of insanity, because they are pleasures of scortatory love.
Every chaste wife loves her husband, even if unchaste; but
because only wisdom is recipient of that love, therefore
the wife takes every pains to turn his insanity into wisdom—
that is, that he may not lust after others besides herself—
which she does in a thousand ways, taking the greatest care
that none of them shall be discovered by the man; for she
knows well that love cannot be constrained, but is insinuated
in freedom. Therefore it is given to women to know every
state of mind of their husbands, by sight, by hearing, and


No. 294] CAUSES OF APPARENT LOVE. 343
by touch; but it is not given to husbands on the other hand
to know any state of mind of their wives. A chaste wife
can look a man austerely in the face, speak to him in a harsh
voice, and even be angry, and quarrel, and yet in heart cher-
ish gentle and tender love for him. But that these out-
goings of temper and dissimulations have wisdom for an
end, and thence the reception of love by the husband, is very
plain from the fact that in a moment she can be reconciled.
Moreover, wives have such means of concealing the love im-
planted in their heart and marrow, to the end that marriage
cold may not break forth in the man and extinguish the fire
of his scortatory heat also, and thus from green wood make
him as a dry stick.”
After the seven wives had said these and many more
things of the kind, their husbands came with clusters of
grapes in their hands, some of which were of delicious
flavor, and some repulsive; and the wives said, “Why have
you also brought bad or wild grapes?” They replied,—
“Because we perceived in our souls, with which yours
are united, that you were talking with this man about true
marriage love, that its delights are delights of wisdom; and
also about scortatory love, that its delights are pleasures of
insanity. These are grapes of bad taste, or wild grapes,
those are grapes of delicious flavor.” And they confirmed
what their wives had said, adding that—“The pleasures of
insanity appear like delights of wisdom in externals, but
not in internals. They are as entirely unlike as are the
good and the bad grapes that we have brought. For the
chaste and the unchaste have like wisdom in externals,
but totally unlike in internals.”
After this the little boy came again with a paper in his
hand and held it out to me, saying, “Read.” And I read
this, “Know ye that the delights of marriage love ascend
to the highest heaven, and conjoin themselves on the way,
and there, with the delights of all heavenly loves, and thus
they enter into its felicity which endures to eternity. The


344 MARRIAGE LOVE. [No. 294
reason is that the delights of that love are also delights of
wisdom. And know also that the pleasures of scortatory love
descend even to the lowest hell, and conjoin themselves on
the way, and there, with the pleasures of all infernal loves,
and thus enter into its infelicity, which consists in the want
of every joy of heart. The reason is that the pleasures of
that love are also pleasures of insanity.”
After this the husbands with their wives departed, and
accompanied the little boy as far as to the way of his ascent
into heaven. And they knew the society from which he
was sent—that it was a society of the new heaven with which
the New Church on the earth will be conjoined.


|\,:
º:
lººkº
ºts:
lºſt
held
sſed
; sº
rich
jºid
CONCERNING BETROTHALS, AND NUPTIALS.
295. Betrothals and nuptials, and the ceremonies at-
tending them, are treated of here chiefly from the rational
understanding. For the things written in this book have
for their end that the reader may see its truths of his own
reason and thus assent. For in this way his spirit is con-
vinced, and the matters whereof the spirit is convinced
take a place in the mind above those that enter from au-
thority, and on the faith of authority, the reason not being
consulted—for these pass no farther into the head than
the memory, and there are mixed with fallacies and falsities;
thus they are below things rational, which are of the under-
standing. Any man can talk from these things of memory
as if rationally—but preposterously, for then he thinks
as a crab walks, the sight following the tail. Not so if he
speaks from understanding. When he does this the rat-
ional sight selects from the memory things suitable, where-
with to confirm what in itself regarded is the truth. It
is for this reason that in this chapter many things are ad-
duced which are accepted customs; such as, that selection
is by the men; that parents are to be consulted; that pledges
are to be given; that a marriage covenant is to be entered
into before the nuptials; that this is to be consecrated by
a priest; that there are to be nuptial ceremonies; and
many other things—which are adduced to the end that a
man may of his own reason see that such things are assigned
to marriage love as are requisite to advance and fulfill
it. The heads under which the subject is distinguished,
in their order, are the following:—
I. That selection belongs to the man, and not to the
2007??aft.


346 MARRIAGE LOVE. [No. 295
.
II. That the man ought to court and solicit the woman
respecting marriage with him, and not the reverse.
III. That the woman ought to consult her parents and
those who stand in the place of parents, and then deliberate
with herself, before she consents.
IV. That after declaration of consent pledges ought to
be given.
V. That the consent ought to be established and con-
firmed by a solemn betrothal.
VI. That by the betrothal each is prepared for marriage
love.
VII. That by betrothal the mind of the one is conjoined
to the mind of the other, in order that a marriage of the spirit
may be effected before that of the body takes place.
VIII. That it is so with those who think chastely con-
cerning marriages, but not with those who think unchastely
about them.
IX. That during the time of betrothal it is not permissi-
ble to be bodily conjoined.
X. That when the time of betrothal is completed the
wedding ought to take place.
XI. That before the nuptial ceremony a marriage cove-
nant ought to be entered into, in the presence of witnesses.
XII. That the marriage ought to be consecrated by a
priest.
XIII. That the nuptials ought to be celebrated with fes-
tivity.
XIV. That after the nuptials the marriage of the spirit
becomes also of the body, and thus full.
XV. That such is the order of marriage love, with its
methods, from its first heat to its first torch.
XVI. That marriage love precipitated, without order
and its methods, burns out the marrows and comes to an
end.
XVII. That the states of mind of each, proceeding in
successive order, flow into the state of marriage, and yet in


No. 296] BETROTHALS AND NUPTLALS. 347
one manner with the spiritual and in another with the
natural.
XVIII. Because there is a successive order and a simul-
taneous order, and this is from that and according to it.
Now follows the exposition of these:—
296. I. THAT SELECTION BELONGS To THE MAN, AND
NOT TO THE woman.—This is because the man is born that
he may be understanding, and the woman that she may be
love; and because, commonly, love of the sex is with men,
and with women love of one of the sex; also for the reason
that it is not indecent for men to speak of love, and mani-
fest it, while for women it is indecent. And yet the woman
always has freedom of choice of one of her suitors.
As regards the first reason—that selection belongs to the
men because they are born for understanding, It is on the
ground that understanding can see clearly into the suitable-
ness and unsuitableness of qualities, and discriminate be-
tween them, and from judgment elect the suitable. It is
not so with women—because they are born for love, have not
clear discernment of light, and hence would have no deter-
mination towards marriage except from the inclinations of
their love. If they have the knowledge for distinguishing
men from men, yet their love is carried to the appearances.
As to the second reason why selection is with men and not
with women—that, commonly, love of the sex is with men,
and with women love of one of the sex:-With those who
have love of the sex there is free circumspection, and also
determination. It is otherwise with women, who have
innate love for one of the sex. To confirm this, if you like,
ask of the men you meet concerning monogamic and polyg-
amic marriage, and you will rarely come upon one who will
not respond in favor of polygamic, and this is also love of
the sex; but ask women respecting these marriages and
nearly all except prostitutes will scorn polygamic marriages
—from which it is clear that with women there is love of one
of the sex, thus marriage love.


348 MARRIAGE LOVE. [No. 296
As respects the third reason—that with men it is not in-
decent to speak of love and to manifest it, and that with
women it is indecent, This is self-evident, and it follows
from this that declaration too is with men—and if decla-
ration, selection also.
That women have freedom of choice from among their
suitors is known, but this kind of choice is restricted and
limited, while that of men is unrestricted and unlimited.
297. II. THAT THE MAN OUGHT To courT AND SOLICIT
THE woMAN RESPECTING MARRIAGE witH HIM, AND NOT THE
REveRSE.-This is consequent upon the election being with
him. Besides, to court and solicit women with reference to
marriage is in itself honorable and decorous with men; but
not with women. If women were to court and solicit they
would not merely be reproached, but after their solicitations
would even be reputed vile, or after marriage as wantons
with whom is no fellowship except cold and disdainful.
Wherefore marriages would thus be turned into tragic scenes.
Wives even turn it to their praise that they gave themselves
up as conquered, at the earnest solicitations of the men.
Who does not foresee that if women courted men they would
rarely be accepted? Either they would be indignantly re-
fused, or enticed to wantonness, and prostitute their modesty.
Besides, with men there is no innate love of the sex,
as has been shown above,” and without that love there
it no interior charm of life; for which reason, to exalt their
life by that love it devolves upon men to be complaisant
to women, courteously, kindly, and deferentially wooing
and soliciting them for this sweet addition by them to their
life. The beauty of face, of body, and of manners, of the
sex, beyond that of the male, also adds incentive, like the
obligation of a vow.
298. III. THAT THE woMAN OUGHT To consult HER
PARENTS, AND THOSE who STAND IN THE PLACE OF PARENTS,
AND THEN DELIBERATE WITH HERSELF, BEFORE SHE CON-
sENTs.-The parents should be consulted because they de-
* n. 161.


No. 299] BETROTHALS AND NUPTLALS. 349
liberate and counsel from judgment, knowledge, and love:-
From judgment, because they are advanced in age, and age
improves the judgment, and it sees clearly things suitable
and unsuitable:–From knowledge—of the suitor as well
as of their daughter; respecting the suitor they procure
information, and respecting their daughter they know; they
therefore conclude, at once with joint discernment, respect-
ing both:—From love, because to consult the good of their
daughter, and to be careful for her home, is also to do the
same for their own good and for themselves.
299. It would be quite another case if the daughter were
of herself to consent to her client suitor, without consulta-
tion with her parents, or with those who are in the place of
parents; for she could not from judgment, knowledge, and
love, weigh in the balance this matter on which her future
welfare depends:–Not from judgment, because this in her
is yet uninformed in respect to married life, and is not in a
state to compare reasons with each other, nor to see clearly
into the characters of men from their tastes and social
manifestations:—Not from knowledge or intelligence, because
she is acquainted with but few things beyond the domestic
concerns of her parents, and of some companions, and is un-
fitted to search into such matters as are private and personal
to herwooer:-And not from love, because the love of daugh-
ters in this first marriageable age, and also in the next, waits
upon desires from the senses, and not as yet upon longings
from a chastened mind. The reason why a daughter ought
nevertheless to deliberate with herself upon the matter before
she consents is, lest she be influenced to unite with a man
whom she does not love, for in that case she does not on
her part add consent, and yet this constitutes the marriage
and initiates her spirit into that love, while unwilling or
extorted consent does not initiate the spirit—but may the
body, and thus convert chastity, which resides in the spirit,
into lust, whereby the marriage love is corrupted in its first
heat.


S
~~ MARRIAGE LOVE. [No. 300
s tº Tsur AFTER DECLARATION of conseNT
* ~s sess: rose GIVEN.—By pledges are meant gifts-
*** are sefirmations, testimonials, first favors, and de-
hºs alsº the consent. These gifts are confirmations
See alsº they are the tokens of consent; wherefore, when
see sevesºnt to anything it is said, give me a token, and of
two wise are espoused in marriage and have confirmed their
pºss by gifts, it is said that they are plighted, that is
searmed. They are testimonials, because these pledges
are like abiding visible witnesses of mutual love, and thence
are also records of it; especially, if they are rings, scent-
bettles, and ribbons, which are suspended in sight, there
is in them a certain representative image of the minds
of the bridegroom and bride. These pledges are first
favors, because marriage love promises to itself everlast-
ing favor, of which the first fruits are these gifts. That
they are delights of love is known, for the mind is joyed
at the sight of them—and, because the love is in them, these
favors are dearer and more precious than any other gifts
whatever. It is as if their hearts were in them. Because
these pledges are supports of marriage love, gifts after
consent were also an established custom among the an-
cients, and after acceptance of them the two were de-
clared to be bridegroom and bride. But it should be un-
derstood that it is of their frce choice whether to present the
gifts before the act of betrothment, or after it. If before,
they are confirmations and testimonials of consent to the
betrothment; if after it, to the nuptials also.
3ol. V. THAT THE consENT ought to BE ESTABLISHED
AND confirm ED BY A soleMN BETRoth.AL.-The reason for
betrothal are these:–1. So that after them the two souls
may mutually incline to each other. 2. So that the uni-
versal love for the sex may be determined in each to one of
the sex. 3. So that the interior affections may be mutually
cognized, and by exercise of them, in the inward gaiety of
love, may be conjoined. 4. That the spirits of the two may


No. 302) BETROTHALS AND NUPTIALS. 351
enter into marriage, and be consociated more and more. 5.
That marriage love may thus rightly progress, from its
first heat to its nuptial flame. 6. That marriage love may
consequently spring and grow up in just order, from its spir-
itual origin. The state of betrothal is like the state of spring
before the summer, and its inward pleasantness, like the
blossoming of trees before the formation of fruit. Since
the initiations and progressions of marriage love proceed in
order, for the sake of their inflowing into effective love—
which begins from the nuptials—therefore there are be-
trothals also in the heavens.
302. VI. THAT BY THE BETROTHAL EACH is PREPARED
FOR MARRIAGE LovE.—It is evident from the considerations
presented in the preceding section that the mind or spirit
of the one is prepared by betrothal for union with the mind
or spirit of the other—or, what is the same, the love of the one
with the love of the other. Besides this, it ought to be re-
membered that upon that marriage love this order is in-
scribed:—That it ascends and descends—ascends progress-
ively upwards from its first heat towards the souls, with a
nisus to conjunction there, and this by openings of the minds,
continually more interior; and there is no love that more in-
tensely labors for these openings, or which more powerfully
and easily opens the interiors of minds, than marriage love—
for the soul of each intends it. But at the same moments
when that love is ascending towards the souls it is descending
also towards the body, and is thereby clothing itself. And
it should be known that marriage love is of such quality in
its descent as it is in the altitude to which it ascends; if it
ascends high it descends chaste, and if not high it descends
unchaste. The reason is that the lower parts of the mind
are unchaste, and its higher parts chaste; for the lower parts
of the mind cleave to the body, but its higher separate them-
selves from these. But more may be seen on these subjects
below at n. 305. From these few considerations it may be
seen how that, by the betrothal, the mind of each is prepared


352 MARRIAGE LOVE. [No. 302
for marriage love, though each in a different way, accord-
ing to the affections.
303. VII. THAT BY BETROTHAL THE MIND of THE ONE
Is conjoin ED TO THE MIND OF THE OTHER, IN ORDER THAT
A MARRLAGE OF THE SPIRIT MAY BE EFFECTED BEFORE
THAT of THE BODY TAKES PLACE.-As this is a conclu-
sion from what has been said above at n. 301, 302, it
is passed by without adducing further considerations from
reason.
3o4. VIII. THAT IT IS so witH THOSE who THINK
CHASTELY CONCERNING MARRIAGES, BUT NOT witH THOSE
who THINK UNCHASTELY ABouT THEM.—With the chaste,
who are those that think from religion about marriages, the
marriage of the spirit precedes, and that of the body follows;
and these are they with whom the love ascends towards the
soul, and descends from its height there—of which see above
at n. 302. The souls of these separate themselves from the
unlimited love of sex, and devote themselves to the one, with
whom they look to an everlasting and eternal union and its
increasing beatitudes, as nourishers of the hope that is
continually invigorating their minds.
But it is otherwise with the unchaste, who are those that
do not think of marriages from religion, and of their holiness.
With them there is marriage of the body, and none of the
spirit. If anything of a marriage of the spirit appears
during the state of betrothal, even this—if it ascends by
elevation of thought respecting it, yet falls back to the lusts
which are of the flesh in the will, and so, from out the unchaste
things there, plunges itself down headlong into the body, and
pollutes the ultimates of its love with alluring ardor—with
the result that as it burned in the beginning, so, suddenly
it goes out and passes away into winter cold, whereby de-
fection is hastened. The state of betrothal with them
scarcely does other than help to satiate their lusts with things
lascivious, and to contaminate the marriage desire of love
with them.


No. 306) BETROTHALS AND NUPTLALS. 353
305. IX. THAT DURING THE TIME of BETROTHAL rſ Is
NOT PERMISSIBLE TO BE BODILY CONJOINED.—For thus the
order which is inscribed upon marriage love perishes. For
in human minds there are three regions, the highest of which
is called celestial, the middle region spiritual, and the lowest
natural. Into this lowest man is born; into its higher, which
is called spiritual, he ascends by life according to the truths of
religion; and into its highest, by the marriage of love and
wisdom. In the lowest region, called natural, reside all the
lusts of evil, and lasciviousness; but in the higher regions,
called spiritual, there are no lusts of evil and lasciviousness,
for into this man is led by the Lord when he is born again;
and in the highest region, called celestial, is marriage chastity
in its love; into this man is raised by the love of uses, and—
as the most excellent uses are from marriages—by true mar-
riage love. From these truths it may be seen in brief that
marriage love, from the first beginnings of its heat, ought
to be raised out of the lowest region into the higher region,--
that it may become chaste, and that thus from out the chaste
it may be sent down, through the middle region, and the
lowest, into the body. When this is done the lowest region
is purified of its inchastities by the descending chaste, and
so the ultimate of the love also becomes chaste. Now if
the successive order of this love is thrown down, by conjunc-
tions of the body before their time, it follows that the man
(homo) acts from out the lowest region, which by nativity is
unchaste. That thence begins and rises coldness towards
marriage, and neglect, with aversion, towards the consort is
known. But yet there are various differences of results
from too early conjunctions,—as also from excessive pro-
traction, and likewise from excessive hastening, of the time
of betrothal. But these, on account of their number and
varieties, can hardly be considered.
306. X. THAT when THE TIME OF BETROTHAL Is COM-
PLETED THE wedding ouchT TO TAKE PLACE:-There are
ceremonies which are only formal, and there are ceremonies


344 MARRIAGE LOVE. [No. 194
reason is that the delights of that love are also delights of
wisdom. And know also that the pleasures of scortatory love
descend even to the lowest hell, and conjoin themselves on
the way, and there, with the pleasures of all infernal loves,
and thus enter into its infelicity, which consists in the want
of every joy of heart. The reason is that the pleasures of
that love are also pleasures of insanity.”
After this the husbands with their wives departed, and
accompanied the little boy as far as to the way of his ascent
into heaven. And they knew the society from which he
was sent—that it was a society of the new heaven with which
the New Church on the earth will be conjoined.


CONCERNING BETROTHALS, AND NUPTIALS.
295. Betrothals and nuptials, and the ceremonies at-
tending them, are treated of here chiefly from the rational
understanding. For the things written in this book have
for their end that the reader may see its truths of his own
reason and thus assent. For in this way his spirit is con-
vinced, and the matters whereof the spirit is convinced
take a place in the mind above those that enter from au-
thority, and on the faith of authority, the reason not being
consulted—for these pass no farther into the head than
the memory, and there are mixed with fallacies and falsities;
thus they are below things rational, which are of the under-
standing. Any man can talk from these things of memory
as if rationally—but preposterously, for then he thinks
as a crab walks, the sight following the tail. Not so if he
speaks from understanding. When he does this the rat-
ional sight selects from the memory things suitable, where-
with to confirm what in itself regarded is the truth. It
is for this reason that in this chapter many things are ad-
duced which are accepted customs; such as, that selection
is by the men; that parents are to be consulted; that pledges
are to be given; that a marriage covenant is to be entered
into before the nuptials; that this is to be consecrated by
a priest; that there are to be nuptial ceremonies; and
many other things—which are adduced to the end that a
man may of his own reason see that such things are assigned
to marriage love as are requisite to advance and fulfill
it. The heads under which the subject is distinguished,
in their order, are the following:—
I. That selection belongs to the man, and not to the
woman.


346 MARRIAGE LOVE. [No. 295
II. That the man ought to court and solicit the woman
respecting marriage with him, and not the reverse.
III. That the woman ought to consult her parents and
those who stand in the place of parents, and then deliberate
with herself, before she consents.
IV. That after declaration of consent pledges ought to
be given.
V. That the consent ought to be established and con-
firmed by a solemn betrothal.
VI. That by the betrothal each is prepared for marriage
love.
VII. That by betrothal the mind of the one is conjoined
to the mind of the other, in order that a marriage of the spirit
may be effected before that of the body takes place.
VIII. That it is so with those who think chastely con-
cerning marriages, but not with those who think unchastely
about them.
IX. That during the time of betrothal it is not permissi-
ble to be bodily conjoined.
X. That when the time of betrothal is completed the
wedding ought to take place.
XI. That before the nuptial ceremony a marriage cove-
nant ought to be entered into, in the presence of witnesses.
XII. That the marriage ought to be consecrated by a
priest.
XIII. That the nuptials ought to be celebrated with fes-
tivity.
XIV. That after the nuptials the marriage of the spirit
becomes also of the body, and thus full.
XV. That such is the order of marriage love, with its
methods, from its first heat to its first torch.
XVI. That marriage love precipitated, without order
and its methods, burns out the marrows and comes to an
end.
XVII. That the states of mind of each, proceeding in
successive order, flow into the state of marriage, and yet in


No. 296] BETROTHALS AND NUPTLALS. 347
one manner with the spiritual and in another with the
natural.
XVIII. Because there is a successive order and a simul-
taneous order, and this is from that and according to it.
Now follows the exposition of these:–
296. I. THAT SELECTION BELONGs to THE MAN, AND
NOT TO THE WOMAN.—This is because the man is born that
he may be understanding, and the woman that she may be
love; and because, commonly, love of the sex is with men,
and with women love of one of the sex; also for the reason
that it is not indecent for men to speak of love, and mani-
fest it, while for women it is indecent. And yet the woman
always has freedom of choice of one of her suitors.
As regards the first reason—that selection belongs to the
men because they are born for understanding, It is on the
ground that understanding can see clearly into the suitable-
ness and unsuitableness of qualities, and discriminate be-
tween them, and from judgment elect the suitable. It is
not so with women—because they are born for love, have not
clear discernment of light, and hence would have no deter-
mination towards marriage except from the inclinations of
their love. If they have the knowledge for distinguishing
men from men, yet their love is carried to the appearances.
As to the second reason why selection is with men and not
with women—that, commonly, love of the sex is with men,
and with women love of one of the sex:-With those who
have love of the sex there is free circumspection, and also
determination. It is otherwise with women, who have
innate love for one of the sex. To confirm this, if you like,
ask of the men you meet concerning monogamic and polyg-
amic marriage, and you will rarely come upon one who will
not respond in favor of polygamic, and this is also love of
the sex; but ask women respecting these marriages and
nearly all except prostitutes will scorn polygamic marriages
—from which it is clear that with women there is love of one
of the sex, thus marriage love.


348 MARRIAGE LOVE. [No. 296
As respects the third reason—that with men it is not in-
decent to speak of love and to manifest it, and that with
women it is indecent, This is self-evident, and it follows
from this that declaration too is with men—and if decla-
ration, selection also.
That women have freedom of choice from among their
suitors is known, but this kind of choice is restricted and
limited, while that of men is unrestricted and unlimited.
297. II. THAT THE MAN oughT TO COURT AND SOLICIT
THE WOMAN RESPECTING MARRIAGE WITH HIM, AND NOT THE
REVERSE-This is consequent upon the election being with
him. Besides, to court and solicit women with reference to
marriage is in itself honorable and decorous with men; but
not with women. If women were to court and solicit they
would not merely be reproached, but after their solicitations
would even be reputed vile, or after marriage as wantons
with whom is no fellowship except cold and disdainful.
Wherefore marriages would thus be turned into tragic scenes.
Wives even turn it to their praise that they gave themselves
up as conquered, at the earnest solicitations of the men.
Who does not foresee that if women courted men they would
rarely be accepted? Either they would be indignantly re-
fused, or enticed to wantonness, and prostitute their modesty.
Besides, with men there is no innate love of the sex,
as has been shown above,” and without that love there
it no interior charm of life; for which reason, to exalt their
life by that love it devolves upon men to be complaisant
to women, courteously, kindly, and deferentially wooing
and soliciting them for this sweet addition by them to their
life. The beauty of face, of body, and of manners, of the
sex, beyond that of the male, also adds incentive, like the
obligation of a vow.
298. III. THAT THE womAN ought to consult HER
PARENTs, AND THOSE WHO STAND IN THE PLACE of PARENTs,
AND THEN DELIBERATE WITH HERSELF, BEFORE SHE CON-
SENTS.—The parents should be consulted because they de-
* n. 161.


No. 299) BETROTHALS AND NUPTLALS. 349
liberate and counsel from judgment, knowledge, and love:–
From judgment, because they are advanced in age, and age
improves the judgment, and it sees clearly things suitable
and unsuitable:—From knowledge—of the suitor as well
as of their daughter; respecting the suitor they procure
information, and respecting their daughter they know; they
therefore conclude, at once with joint discernment, respect-
ing both:—From love, because to consult the good of their
daughter, and to be careful for her home, is also to do the
same for their own good and for themselves.
299. It would be quite another case if the daughter were
of herself to consent to her client suitor, without consulta-
tion with her parents, or with those who are in the place of
parents; for she could not from judgment, knowledge, and
love, weigh in the balance this matter on which her future
welfare depends:—Not from judgment, because this in her
is yet uninformed in respect to married life, and is not in a
state to compare reasons with each other, nor to see clearly
into the characters of men from their tastes and social
manifestations:—Not from knowledge or intelligence, because
she is acquainted with but few things beyond the domestic
concerns of her parents, and of some companions, and is un-
fitted to search into such matters as are private and personal
to her wooer:-And not from love, because the love of daugh-
ters in this first marriageable age, and also in the next, waits
upon desires from the senses, and not as yet upon longings
from a chastened mind. The reason why a daughter ought
nevertheless to deliberate with herself upon the matter before
she consents is, lest she be influenced to unite with a man
whom she does not love, for in that case she does not on
her part add consent, and yet this constitutes the marriage
and initiates her spirit into that love, while unwilling or
extorted consent does not initiate the spirit—but may the
body, and thus convert chastity, which resides in the spirit,
into lust, whereby the marriage love is corrupted in its first
heat.


35o MARRIAGE LOVE. [No. 300
3oo. IV. THAT AFTER DECLARATION of conseNT
PLEDGES ought To BE GIVEN.—By pledges are meant gifts—
which are confirmations, testimonials, first favors, and de-
lights after the consent. These gifts are confirmations
because they are the tokens of consent; wherefore, when
two covenant to anything it is said, give me a token, and of
two who are espoused in marriage and have confirmed their
promises by gifts, it is said that they are plighted, that is
confirmed. They are testimonials, because these pledges
are like abiding visible witnesses of mutual love, and thence
are also records of it; especially, if they are rings, scent-
bottles, and ribbons, which are suspended in sight, there
is in them a certain representative image of the minds
of the bridegroom and bride. These pledges are first
favors, because marriage love promises to itself everlast-
ing favor, of which the first fruits are these gifts. That
they are delights of love is known, for the mind is joyed
at the sight of them—and, because the love is in them, these
favors are dearer and more precious than any other gifts
whatever. It is as if their hearts were in them. Because
these pledges are supports of marriage love, gifts after
consent were also an established custom among the an-
cients, and after acceptance of them the two were de-
clared to be bridegroom and bride. But it should be un-
derstood that it is of their free choice whether to present the
gifts before the act of betrothment, or after it. If before,
they are confirmations and testimonials of consent to the
betrothment; if after it, to the nuptials also.
3ol. V. THAT THE CONSENT ought to BE ESTABLISHED
AND CONFIRMED BY A SOLEMN BETROTHAL.-The reason for
betrothal are these:–1. So that after them the two souls
may mutually incline to each other. 2. So that the uni-
versal love for the sex may be determined in each to one of
the sex. 3. So that the interior affections may be mutually
cognized, and by exercise of them, in the inward gaiety of
love, may be conjoined. 4. That the spirits of the two may


No. 302) BETROTHALS AND NUPTIALS. 35I
enter into marriage, and be consociated more and more. 5.
That marriage love may thus rightly progress, from its
first heat to its nuptial flame. 6. That marriage love may
consequently spring and grow up in just order, from its spir-
itual origin. The state of betrothal is like the state of spring
before the summer, and its inward pleasantness, like the
blossoming of trees before the formation of fruit. Since
the initiations and progressions of marriage love proceed in
order, for the sake of their inflowing into effective love—
which begins from the nuptials—therefore there are be-
trothals also in the heavens.
302. VI. THAT BY THE BETROTHAL EACH is PREPARED
FoR MARRIAGE LovE.—It is evident from the considerations
presented in the preceding section that the mind or spirit
of the one is prepared by betrothal for union with the mind
or spirit of the other—or, what is the same, the love of the one
with the love of the other. Besides this, it ought to be re-
membered that upon that marriage love this order is in-
scribed:—That it ascends and descends—ascends progress-
ively upwards from its first heat towards the souls, with a
nisus to conjunction there, and this by openings of the minds,
continually more interior; and there is no love that more in-
tensely labors for these openings, or which more powerfully
and easily opens the interiors of minds, than marriage love—
for the soul of each intends it. But at the same moments
when that love is ascending towards the souls it is descending
also towards the body, and is thereby clothing itself. And
it should be known that marriage love is of such quality in
its descent as it is in the altitude to which it ascends; if it
ascends high it descends chaste, and if not high it descends
unchaste. The reason is that the lower parts of the mind
are unchaste, and its higher parts chaste; for the lower parts
of the mind cleave to the body, but its higher separate them-
selves from these. But more may be seen on these subjects
below at n. 305. From these few considerations it may be
seen how that, by the betrothal, the mind of each is prepared


352 MARRIAGE LOVE. [No. 302
for marriage love, though each in a different way, accord-
ing to the affections.
303. VII. THAT BY BETROTHAL THE MIND of THE ONE
Is conjoineD TO THE MIND OF THE OTHER, IN ORDER THAT
A MARRIAGE OF THE SPIRIT MAY BE EFFECTED BEFORE
THAT of THE BODY TAKES PLACE.-As this is a conclu-
sion from what has been said above at n. 301, 302, it
is passed by without adducing further considerations from
reason.
3o4. VIII. THAT IT IS so witH THose who THINK
CHASTELY CONCERNING MARRIAGES, BUT NOT witH THOSE
who THINK UNCHASTELY ABOUT THEM.—With the chaste,
who are those that think from religion about marriages, the
marriage of the spirit precedes, and that of the body follows;
and these are they with whom the love ascends towards the
soul, and descends from its height there—of which see above
at n. 302. The souls of these separate themselves from the
unlimited love of sex, and devote themselves to the one, with
whom they look to an everlasting and eternal union and its
increasing beatitudes, as nourishers of the hope that is
continually invigorating their minds,
But it is otherwise with the unchaste, who are those that
do not think of marriages from religion, and of their holiness.
With them there is marriage of the body, and none of the
spirit. If anything of a marriage of the spirit appears
during the state of betrothal, even this—if it ascends by
elevation of thought respecting it, yet falls back to the lusts
which are of the flesh in the will, and so, from out the unchaste
things there, plunges itself down headlong into the body, and
pollutes the ultimates of its love with alluring ardor—with
the result that as it burned in the beginning, so, suddenly
it goes out and passes away into winter cold, whereby de-
fection is hastened. The state of betrothal with them
scarcely does other than help to satiate their lusts with things
lascivious, and to contaminate the marriage desire of love
with them.


No. 306] BETROTHALS AND NUPTLALS. 353
305. IX. THAT DURING THE TIME of BETROTHAL r" is
NOT PERMISSIBLE TO BE BODILY CONJOINED.—For thus the
order which is inscribed upon marriage love perishes. For
in human minds there are three regions, the highest of which
is called celestial, the middle region spiritual, and the lowest
natural. Into this lowest man is born; into its higher, which
is called spiritual, he ascends by life according to the truths of
religion; and into its highest, by the marriage of love and
wisdom. In the lowest region, called natural, reside all the
lusts of evil, and lasciviousness; but in the higher regions,
called spiritual, there are no lusts of evil and lasciviousness,
for into this man is led by the Lord when he is born again;
and in the highest region, called celestial, is marriage chastity
in its love; into this man is raised by the love of uses, and—
as the most excellent uses are from marriages—by true mar-
riage love. From these truths it may be seen in brief that
marriage love, from the first beginnings of its heat, ought
to be raised out of the lowest region into the higher region,-
that it may become chaste, and that thus from out the chaste
it may be sent down, through the middle region, and the
lowest, into the body. When this is done the lowest region
is purified of its inchastities by the descending chaste, and
so the ultimate of the love also becomes chaste. Now if
the successive order of this love is thrown down, by conjunc-
tions of the body before their time, it follows that the man
(homo) acts from out the lowest region, which by nativity is
unchaste. That thence begins and rises coldness towards
marriage, and neglect, with aversion, towards the consort is
known. But yet there are various differences of results
from too early conjunctions,—as also from excessive pro-
traction, and likewise from excessive hastening, of the time
of betrothal. But these, on account of their number and
varieties, can hardly be considered.
306. X. THAT when THE TIME of BETROTHAL is com-
PLETED THE wedding ought To TAKE PLACE.-There are
ceremonies which are only formal, and there are ceremonies


354 MARRIAGE LOVE. 1No. 306
which are at the same time also essential. Among these are
nuptial ceremonies. That they are among the essential,
which ought to be published after the customary manner
and formally celebrated, the following reasons confirm:—
1. That the nuptials make an end of the state before in-
augurated by the betrothal—which was chiefly a state of the
spirit—and the beginning of the following state inaugurated
by marriage, which is at the same time of the spirit and of the
body; for then the spirit enters into the body and acts there;
wherefore on that day they put off the state, and also the
name, of bridegroom and bride, and put on the state and
name of husband and wife. 2. That the nuptials are an
introduction and entrance into a new state, which is, that
the maiden becomes a wife and the youth a husband, and
the two one flesh; which is brought into effect when love
unites them by its ultimates. That marriage does actually
change the maiden into a wife, and the youth into a hus
band, has been shown in former pages; as also that mar-
riage unites the two into one human form, so that they are
no more twain but one flesh. 3. That the nuptials are
the entering into complete separation of the love of sex
from marriage love—which comes into effect when through
full opportunity for conjunction there takes place an in-
tense surrender of the love of the one to the love of the
other. 5. It appears as if nuptials only mark the interval
between those two states, and thus that they are mere
formalities, which might be omitted; but there is never-
theless this essential also in them—that the new state, before
mentioned, must then be entered into according to the
covenant, and that the consent must be declared in the
presence of witnesses, and must be consecrated also by a
priest, besides other formalities, which establish it. Be-
cause nuptials are essential, and because not until after
them does lawful marriage take place, therefore nuptials
are celebrated in the heavens also. See above at n. 21,
and after at n. 27-41.


No. 308] BETROTHALS AND NUPTIALS. 355
307. XI. THAT BEFORE THE NUPTIAL CEREMONY A
MARRIAGE COVENANT OUGHT To BE ENTERED INTo, IN THE
PRESENCE OF WITNESSES.–It is important that a marriage
Covenant be entered into before the nuptials are celebrated,
in order that the statutes and laws of true marriage love
may be known, and that the consorts may be mindful of
them after the nuptials; also that it may be a restraint, hold-
ing their minds together to rightful marriage. For after
some beginnings of married life, at times the state before
betrothal returns, in which recollection vanishes, and there
steals in a forgetfulness of the obligations of the covenant—
nay, from enticements by things unchaste, to the unchaste
there comes about an effacement of it, and if then it is re-
called to mind there is censure of it. But, to avert these
transgressions, society has taken upon itself the guardian-
ship of the covenant, and has enacted penalties against
those who break it. In a word the antenuptial covenant
makes public the sacred obligations of true marriage love,
establishes them, and binds libertines to obedience to them.
Add to this, that by the covenant the right to propagate
children, and the right of children to inherit the goods of
their parents, is made legal.
308. XII. THAT THE MARRIAGE ouGHT To Be con-
secrated BY A PRIEST.-The reason of this is that, in them-
selves regarded marriages are spiritual, and therefore holy.
For they descend from the heavenly marriage of good and
truth; and matters relating to marriage correspond to the
Divine marriage of the Lord and the Church, and hence are
from the Lord Himself-and are according to the state of the
church with those who enter into the contract. Now, be-
cause the ecclesiastical order administer on earth the things
which are of the priesthood with the Lord, that is which are
of His love, and thus those that pertain to blessing, it is
fitting that marriages should be consecrated by His ministers;
and because at the same time they are also the chief of the
witnesses, it is proper that the consent to the covenant too


356 MARRIAGE LOVE. [No. 308
should be heard, accepted, confirmed, and thus established
by them.
309. XIII. THAT THE NUPTIALs ought To BE CELE-
BRATED WITH FESTIVITY.-The reasons are that the ante-
nuptial love, which was that of bridegroom and bride, then
descends into their hearts, and by its diffusion thence uni-
versally in the body the delights of marriage are felt, whence
their minds have festive thoughts and, so far as they may and
as it is becoming, let themselves out in festivities; to favor
which it is important that the festivities of their minds should
go forth in communion with others, and they themselves be
thus introduced into the joys of marriage love.
31o. XIV. THAT AFTER THE NUPTIALS THE MARRIAGE
OF THE SPIRIT BECOMES ALSO OF THE BODY, AND THUS FULL.
—All things that are done by man in the body flow in from
his spirit. For it is known that the mouth does not speak of
itself, but the thought of the mind by the mouth; and that the
hands do not act, nor the feet walk of themselves, but the will
of the mind by them; consequently, that the mind speaks by
its own organ and the mind acts by its organs in the body. It
is therefore evident that, as the mind is, such are the words
of the mouth, and such the doings of the body. From this
it follows, as a conclusion, that the mind by continual in-
flowing instigates the body to activities in conformity and
synchronous with itself. The bodies of men therefore,
inwardly regarded, are nothing else than forms of their
minds, organized outwardly to do the behests of the soul.
These things are premised that it may be perceived why
it is that the minds or spirits should first be united with each
other, as in marriage, before they are united also as far down
as the body, namely, in order that when marriages become
of the body they may be of the spirit, so that, consequently,
the married pair shall mutually love each other from the
spirit, and thence in the body.
Let us now look at marriage from this point of view:—
When marriage love conjoins the minds of two and forms


No. 311] BETROTHALS AND NUPTIALS. 357
them into a marriage, it then also conjoins and forms their
bodies for it; for, as was said, the form of the mind is also
the form of the body, inwardly,–with the only difference that
this is outwardly organized for doing that to which the in-
terior form of the body is determined by the mind. And
the mind, formed from marriage love, not only is inwardly
in all the body, round about, everywhere, but especially is
inwardly within the organs devoted to generation,--which
are situated in their own region below the other parts of the
body. In these the forms of the mind are terminated with
those who are united in marriage love, consequently the
affections and thoughts of their minds are determined
thither. In this the activities of their minds from other loves
differ; they do not go through-thither. The conclusion
formed from all this is, that, as the marriage love is, in the
minds or spirits of two, such is it inwardly in these their
organs. And that after the nuptials the marriage of the
spirit becomes also of the body, and thus full, is self evident;
and that if the marriage in the spirit is chaste, and partakes
of its holiness, it is so when in its fulness in the body; and
the contrary if the marriage in the spirit is unchaste.
311. XV. THAT THIS IS THE ORDER OF MARRIAGE LovE,
witH Its METHODS, FROM ITs FIRST HEAT TO ITS FIRST TORCH.
—It is said, from its first heat to its first torch, because vital
heat is love, and marriage heat or love gradually increases
and at length is as it were in flame, or a torch; it is said, its
first torch, because the first state after the nuptials is meant,
when the love is ardent. But what it becomes after this
torch, in the marriage itself, has been described in preceding
chapters; and in this part of the treatise its order is explained,
from the starting point to this its first goal.
That all order proceeds from firsts to lasts, and that the
lasts becomes the firsts of any succeeding order; and that
all things of intermediate order are the last of a prior and the
first of a posterior; and that in this wise ends go forth con-
tinually through causes into effects—might be sufficiently


358 MARRLAGE LOVE. [No. 311
confirmed and illustrated to reason from things known and
seen in the world; but, as here only the order is treated of
in which love goes forth from its first starting point to its
goal, these things are passed by, and on this subject only
this is said:—That, as is the order of this love from its first
heat to its first torch, such is it and such it is continued,
for the most part, in its progress afterwards. For in this
progress it unfolds itself of such quality as it was in itself
in its first heat—which, if chaste its chasteness is strength-
ened in its progressions, and if unchaste its unchasteness
increases in progressing—even until it is deprived of all the
chasteness in which it was outwardly and not inwardly at
the time of betrothal.
312. XVI. THAT MARRIAGE LovE PRECIPITATED, witH-
OUT ORDER AND ITS METHODS, BURNS OUT THE MARROWS
AND comes to AN END.—So it is said by some in heaven;
and by the marrows they mean the interiors of mind and body.
The reason why these are burned out, by marriage love has-
tened unduly, is that the love in such case begins with a flame,
which preys upon and consumes those inmost sanctuaries
wherein as in its principles marriage love should dwell, and
from which it should begin. This comes to pass if the man
and the woman unduly hasten marriage, without order, not
looking to the Lord, nor consulting reason, throwing aside
betrothal, and regarding only the flesh,_if with the burning
heat of which the love begins, it becomes external and not
internal, and thus not marriage love; and it may be said
to be of the shell and not the kernel, or of the flesh lean and
dry because exhausted of its real essence. More on this
subject may be seen in n. 305.
313. XVII. THAT THE STATES of MIND of EACH,
PROCEEDING IN SUCCESSIVE ORDER, FLOW INTO THE STATE
OF MARRIAGE; AND YET IN ONE MANNER WITH THE SPIR-
ITUAL AND IN ANOTHER WITH THE NATURAL.-That the
ultimate state is such as is the successive order from which
it is formed and springs, is a canon which in the learned


No. 313] BETROTHALS AND NUPTIALS. 359
world should be acknowledged, because of its truth; for
thus it is discovered what the influx is, and what its effects.
By influx is meant all that precedes and composes the
sequence, and through the sequences in order the ulti-
mate,_as, all that precedes with a man and constitutes
his wisdom; or all that precedes with a politician and con-
stitutes his prudence; or all that precedes with a theologian
and constitutes his learning; in like manner all that proceeds
from infancy and makes the man; and that proceeds from
the seed to the plant and makes the tree, and afterwards
from the blossom and makes the fruit. Just so all that
precedes and proceeds with a bridegroom and bride and
makes their marriage. This is meant by influx. That all
things which precede in minds form series, and that the
series bind themselves together, one next to another and
one after another, and that these together compose the ulti-
mate,<-this has hitherto been unknown in the world; but
it is here adduced because it is a truth from heaven. For by
this it is discovered what the influx effects, and what is the
quality of the ultimate, wherein the series just spoken of
successively formed coexist.
From all this it may be seen that the states of mind of
each, proceeding in successive order, flow into the state
of marriage. But consorts after marriage are entirely ig-
norant about the successive things in their minds which are
insinuated from things antecedent; and yet these are what
give form to the marriage love, and make the state of their
minds from which they act in relation to each other. A
different state, from a different order, is formed with the
spiritual from those with the natural,—because the spiritual
proceed in true order, and the natural not in true order;
for the spiritual look to the Lord, and the Lord provides
and leads the order; but the natural look to themselves
and thence proceed in inverted order. The state of their
marriage is for that reason intrinsically full of inchastities;
and as many as are the unchastities, so many are the colds;


360 MARRIAGE LOVE. [No. 313
and as many as are these, so many are the obstructions to
inmost life by which its vein is clogged and its fountain
dried up.
314. XVIII. BECAUSE THERE IS A successive order
AND A SIMULTANEOUS ORDER, AND THIS IS FROM THAT AND
AccordLNG To IT.-This is adduced as a cause confirmative
of the preceding. That there is a successive, and that
there is a simultaneous, is known; but that simultaneous
order is from the successive and according to it is not known.
And yet how things successive bring themselves into the
simultaneous, and the kind of order they form there, is
extremely difficult to present to the perception, since there
is not yet with the learned any idea that will serve for the
elucidation of it; and as a first notion of this arcanum cannot
be given in few words, and to present it here at length
would draw minds away from a clearer view of marriage
love, it may serve sufficiently for illustration to quote what
is briefly said respecting these two orders, the successive
and the simultaneous, and of the influx of that into this,
in THE DoctriNE of THE NEw JERUSALEM conceRNING
THE SACRED SCRIPTURES, where are these words:–
“There is, in heaven and in the world, a successive order
and a simultaneous order. In successive order one thing
follows after another, from the highest to the lowest; in
simultaneous order one thing is next to another, from
the inmost to the outermost. Successive order is as a
column with degrees from highest to lowest; simultaneous
order is as a work cohering from the centre to the circum-
ference. Successive order becomes simultaneous in the
ultimate, in this manner:-the highest things of successive
order become the inmost of simultaneous order; and the
lowest things of successive order become the outermost
of simultaneous order. It is comparatively as if a column
of degrees by subsiding becomes a cohering body in a plane.
Thus simultaneous order is formed from successive—and
this is so in all things and in everything of the spiritual world,


No. 315] BETROTHALS AND NUPTIALS. 361
and in all and every thing of the natural world.” See n.
38, 65, in that work; and very much more on the subject
in ANGELIC WISDOM CONCERNING THE DIVINE LOVE AND
THE DIVINE WISDOM, n. 205–229. Thus it is with the suc-
cessive order to marriage, and the simultaneous order in mar-
riage—that is to say, this is from that and according to it.
He who knows the influx of successive into simultaneous
order can comprehend how the angels can see in a man's
hand all the thoughts and intentions of his mind; and also
how wives from their husbands' hands upon their breasts
sensate their affections,—which fact has been several times
mentioned in the Relations. The reason is that the hands
are the ultimates of a man, into which the deliberations
and conclusions of his mind are determined, and they form
the simultaneous there. And therefore “written upon the
hands” is an expression in the Word.
315. To this are added two Relations. First:-I once
saw not far from me a remarkable aerial phenomenon—I
beheld a cloud divided into little clouds, some of which were
of heavenly blue and some dark; and they appeared to me
as if in hostile combat with one another. Streaky rays shot
quivering through them, which appeared now sharp like
the points of swords, now blunt like broken swords; and the
streaks now darted forwards, now drew back—like pugilists.
Thus these small different colored clouds appeared as if
fighting with one another, but were at play. And as
the appearance seemed not far away from me, I lifted up
my eyes and looked intently—and saw boys, young men,
and old men entering a house, which was built of marble
with a substructure of porphyry. The phenomenon was
above this house. Then, addressing one of the young men
who were entering, I asked:—
“What is here?” He answered:—“A gymnasium, where
• Is. xlix. 16; Rev. xiii. 16; xx. 4.


362 MARRIAGE LOVE. [No. 315
young men are initiated into various matters that pertain
to wisdom.”
Hearing this I went in with them. I was in the spirit,
that is, in a similar state to that in which men are in the
spiritual world, who are called spirits and angels. And lo,
in the gymnasium there appeared—in front, a chair; in
the middle, benches; at the sides, seats round about; and
over the entrance, an orchestra. The chair was for the
young men who in turn made answer to the problem to
be proposed; the benches were for the auditors; the seats
at the sides were for those who had answered wisely before;
and the orchestra was for the elders, who were arbiters
and judges. In the middle of the orchestra was a tribunal
where sat a wise man whom they called Chief Teacher, who
announced the problems to which the young men were to
make answer from the chair.
After they were assembled the man arose from the tri-
bunal and said:—“I invite you now to respond to this
problem, and to solve it, if you can:-WHAT IS THE SOULP
AND WHAT IS THE NATURE OF IT?”
At hearing this problem they were all surprised, and
murmured, and some of the assemblage upon the benches
exclaimed:—“Who among men, from the Saturnian age
to this our own, has been able to apprehend and see, with
any rational thought, what the soul is? And still less what
the nature of it is? Is it not above the understanding of
everyone?”
But to this they replied from the orchestra:-"It is
not above the understanding, but within it, and before it.
But answer.”
Then the young men chosen, for that day, to go up to the
chair and answer to the problem arose. They were five,
who had been examined by the elders and found to be men
of great sagacity. They were then sitting on cushioned
seats on either side of the chair; and afterwards they went
up in the order in which they sat. Each one when he as-


No. 315] BETROTHALS AND NUPTIALS. 363
cended put on a tunic of silk of the color of opal, over this
a toga of soft wool embroidered with flowers, and on his
head a cap upon the crown of which was a rose encircled
with small sapphires.
And I saw the first thus clothed ascend, who said:—
“What the soul is, and what is the nature of the soul, has not
been revealed to any one since the day of creation. It is
a secret among the treasures of God alone. But this has
been discovered, that the soul dwells within man as queen.
But where her court is, the learned authorities have but con-
jectured—some, that it is in a small tubercle between the
cerebrum and the cerebellum, called the pineal gland.
They make the seat of the soul in this, because the whole
man is governed from the two brains and this tubercle
disposes them; and, therefore, what disposes the brains at
will regulates also the whole man, from head to heel.”
And he added, “Hence this has appeared to many in the
world as the truth, or as a probability; but after a time it
was rejected as a figment.”
When he had said this he put off the voga, the tunic, and
cap; which the second of the chosen put on, and took the
chair. The statement of this one respecting the soul was,
that:—
“In all heaven and in all the world it is unknown what
the soul is, and what the nature of it is. It is known that
it exists, and that it is within man, but where, is only con-
jectured. This is certain, that it is in the head—since there
the understanding thinks, and there the will intends, and in
the front of the head, in the face, are man's five organs of
sense. Nothing gives life to all these but the soul, which
resides in the head. But where its court therein is, I do
not venture to say, but have agreed with those who place
its seat in the three ventricles of the brain; now with those
who assign it to the striated bodies there, now with those
who assign it to the medullary substance of each brain,
now with those who locate it in the cortical substance, now


364 MARRIAGE LOVE. [No. 315
with these who place it in the dura mater. For there have
not been wanting white stones”, as it were, for the confirm-
atºnot each seat, stones for the three ventricles in the brain,
because they are receptacles of the animal spirits, and of all
the lymphs of the brain; stones for the striated bodies,
because these form the medulla through which go forth the
nerves, and through which each brain is continued into the
spine—and from this and from that go forth the fibres out of
which the whole body is woven; stones for the medullary sub-
stance of each brain, because this is a collection and assem-
blage of all the fibres which are the rudiments of the whole
man; stones for the cortical substance, because there are
the first and the ultimate ends, and thence the beginnings
of all the fibres, and thus of senses and motions; stones
for the dura mater, because this is the common covering
of each brain, and extends thence by a kind of continua-
tion over the heart, and over the viscera of the body. As
for me, I am not more in favor of one of these conjunctures
than of another. I beg you to judge, and to choose which
you prefer.” -
Having said this he descended, and passed the tunic, the
toga, and the cap to the third, who ascending to the chair
said:—
“What have I, a young man, to do with so lofty a theme?
I appeal to the learned men sitting here on either side,
I appeal to you wise men in the orchestra, yea, I appeal
to the angels of the highest heaven, whether any one, of his
own rational light, can attain any idea of the soul. But
respecting its seat in man, I can like others conjecture; and
I opine that it is in the heart, and thence in the blood; and
the reason of my opinion is, that the heart by its blood governs
both the body and the head. For it sends forth the great
vessel called the aorta into all the body, and sends the
vessels called carotids into all the head—whence there
*A figurative reference to the ancient custom of voting by small white or black
-awws vast Aulu an urn.


No. 315] BETROTHALS AND NUPTIALS. 365
is universal agreement, that the soul from the heart by
means of the blood sustains, nourishes, vivifies the whole
organic system of the body, and of the head. In support
of this opinion I adduce the expression “heart and soul”
used so many times in the Sacred Scriptures,- as, “Thou
shalt love God with all the heart and with all the soul,” and
“God doth create in man a new heart and a new soul” (Deut.
vi. 5; x. 12; xi. 13; xxvi. 16; Jer. xxxii. 41; Matth. xxii.
37; Mark xii. 30, 33; Luke x. 27; and other places); and
plainly, that—“The blood is the soul of the flesh” (Lev. xvii.
II, 14).
On hearing this some raised their voices and exclaimed,
“Learned, Learned.” They were of the canons.
Then the fourth, having put on the vestments of this
one, ascended to the chair, and said:—
“I also surmise that no one is of a genius so subtle and
refined that he can discover what the soul is, and the nature
of it. I am therefore of the opinion that by him who
would pry into this subject, subtlety is wasted upon vain
efforts. And yet from boyhood I have remained confidently
of the opinion in which the ancients were, that the soul
of man is in the whole of him, and in every part, and thus,
that it is in the head, even in the least parts of it, and in the
body, and in the least parts of it; and that it was a ground-
less notion invented by the moderns, to designate its seat
—somewhere, and not everywhere. The soul, moreover,
is of spiritual substance, whereof extension is not predicted,
nor place—but habitation, and impletion. And who when
he speaks of the soul does not mean the life? Is not the
life in the whole, and in every part?”
Many in the audience were favorable to this opinion.
After him the fifth arose, and attired in the same apparel,
said this from the chair:-
“I do not stop to say where the soul is, whether in some
part, or in the whole, everywhere. But from my stock and
store I open my mind on the question, What is the soul?


-> MARRIAGE LOVE. [No. 315
-- - - -at rature is it? The soul is not thought of by
… -- as a pure—something, which may be likened
- “... s. --r, or wind, wherein the vital from rationality is,
--- is more than beasts. I have based this opinion
* -cs that when a man expires he is said to breathe
... . . .e :p the ghost, or spirit. And hence the soul
• A set death is believed to be such a breath, wherein
s — essee life called the soul. What else can the
J - Sut as I heard you say from the orchestra that
J ºvelen Soncerning the soul, what it is, and the nature
, s, sº above the understanding but in and before it,
s -ºj pray that you yourselves will unveil this eternal
--->~~~~ **
ºver the elders in the orchestra looked to the chief
Jº who had proposed the question,--who understood
ºw ºr beckoning that they wished him to descend and
, sº them. And he immediately descended from the
...sº, passed through the auditorium, and took the chair;
a.º. ºoca extending his hand he said:—
“t s your attention:-Who does not believe the soul
* N the inmost and the subtlest essence of the man? And
w was is an essence without a form but a creature of the
ºv-su ’ The soul then is a form. But it shall be told what
is a tº is the form of all things of love and all things of
was sus, All things of love are called affections, and all
assis of wisdom are called perceptions. These are from
º, and thus make with them one form—wherein things
sºmewable are in such order, series, and coherency, that
tº can be called one; and they can be called one because
ºnals can be taken away from it, and nothing added
tº it sº that it shall be such form. What is the
wa soul but such? Are not all things of love
J all things of wisdom essentials of that form? And
tº v with unan are in the soul, and from the soul in the head,
As ºn the body. You are called spirits, and angels; and
JNuevº in the world that spirits and angels are as wind,
* - *
-*-* -
* * *


No. 316] BETROTHALS AND NUPTIALs. 367
or ether, and thus minds, and breaths. But you now see
clearly that in fact you are really and actually men, who in
the world lived and thought in a material body; and you
know that the material body does not live and think, but
the spiritual substance in that body—and this you called
the Soul, whose form you did not know. But now you have
seen and see it. You all are souls, about the immortality
of which you have heard, thought, said, and written so much;
and you cannot die, to eternity—because you are forms of
love and wisdom from God. The soul then is the human
form, from which nothing can be taken away, and to which
nothing can be added; and it is the inmost form of all
forms of the entire body, -and as the forms that are without
take both essence and form from the inmost, therefore you,
just as you appear, to yourselves and to us, are souls. In a
word, the soul is the man himself, because it is the inmost
man,—for which reason its form is the human form, fully
and perfectly—and yet it is not life, but the nearest receptacle
of life from God; and thus it is a dwelling place of God.”
Many applauded these words; but some said, “We will
reflect upon them.”
I then went home, and lo, over that gymnasium, in place
of the former phenomenon, a shining white cloud appeared,
without streaks or rays contending with one another—which
cloud, penetrating the roof, entered and illuminated the walls.
And I heard that they saw writings, and among others this,
Jehovah God . . . breathed into man's nostrils the soul of
lives, and man was made a living soul (Gen. ii. 7).
316. The Second Relation:—Walking once, in tran-
quility of spirit and delightful peace of mind, I saw in the
distance a grove, in the middle of which was an avenue
extending to a small palace, and I saw maidens and young
men, and husbands and wives entering. In the spirit I
also went thither. And I asked a kind of custodian standing


* * S S ACE LOVE. [No. 316
------ wººler I too might go in. He looked at
. . . . ~ issed him:—“Why do you scan me?”
sº sº. — I sºck to see whether the delight of
. . . . . s a year face takes anything from the delight
. . . . ºve. Sexend this avenue is a small garden
* * -s ºf it a house where are two newly wedded
. . . . . .x in ºrds, of both sexes, are coming today
is ºs ºscess. Those whom I permit to enter
… -ºw, sº save been told that I shall know them
J. --> It l see in them the delight of marriage
-u o acrºss them—and not others.”
-
- *-
---
c sº sisº serceive the delights of heart of others from
J. J.-a-d the delight of that love which he saw in
... … was because I was meditating on the delights of
- sº ove. This meditation shone forth from my eyes,
... ºce entered the interiors of my face. He therefore
J tº ºut I might go in.
Jºse by which I entered was of fruit-trees mutually
* ... sº ex their branches, which formed a continued wall
... Joe either side. I passed through the avenue into
• sº servien, which breathed a pleasant fragrance from
J and flowers. The shrubs and the flowers were
, is us wºrs, and I was told that such small gardens
... Juous houses where there are or have been weddings,
sº, they are therefore called nuptial gardens.
\ \st went into the house and saw there the two
J hºws each other by the hand and conversing
Jºse true marriage love. And it was given me
Jºse, their faces the very likeness of marriage love,
tº a sea conversation the vital of it.
wº, ºss the many, I had offered my congratulations
, , sº sea every happiness, I went out into the little
ºn, and there saw on the right side of it a
Jess seems men, towards whom all who came out of
Jºstening. The reason why all were hurry.
. . . º. ºss was that there was a conversation there about
* ---


No. 316] BETROTHALS AND NUPTIALS. 369
marriage love, and conversation on that subject by a certain
secret power attracts the minds of all. Then I listened to a
wise man who was speaking on the subject, and what I heard
in brief was this, that—
“The Divine providence of the Lord respecting marriages
and in marriages, in the heavens, is in the most single things
and thence in things the most universal,—because all the
felicities of heaven spring from the delights of marriage love,
as sweet waters from the sweet current of a fountain. And
for the same reason it is provided by the Lord that marriage
pairs are born; and that they, the boy and the girl, uncon-
sciously are continually educated for marriage; and that
after the completed time the then marriageable virgin and
the then marriageable youth meet and see each other, some-
where, as if by chance—and instantly, as by some instinct,
they know that they are mates, and from a kind of internal
dictate they think within them, the young man, “She is
mine,’ and the maiden, ‘He is mine.’ And after this has
been for some time fixed in the minds of both they deliber-
ately address each other and are betrothed. It is said, as
if by chance, and as if by instinct, because when unknown
it so appears, but the meaning is ‘by the Divine Providence.”
That marriage pairs are born and are educated for mar-
riage, unconsciously to both, he confirmed by the marriage
desire perceptible in the faces of both; also by the inmost
union of dispositions (animorum) and minds (mentium) to
eternity—which could not be as it is in heaven unless pre-
vided and provided by the Lord.”
After the wise man had thus spoken, and the company
applauded, he said further:-
“The marriage desire is in the very least things in man,
both in the male and in the female; but the marriage desire
is one in the male and another in the female; and in the
masculine desire for marriage there is a conjunctive with the
feminine marriage desire, and vice versa, even in the very
least particulars.” This he confirmed by the marriage of


37o MARRIAGE LOVE. [No. 316
the will and the understanding in every one, “which two act
together in the very smallest particulars of the mind and in
the very smaliest particulars of the body—from which it
may be seen that the marriage desire is in every substantial
thing, even the least; and this is made evident by the com-
posite substances that are produced from simple substances.
For example, there are two eyes, two ears, two nostrils,
two cheeks, two lips, two arms with hands, two loins, two
feet,_and within a man, two hemispheres of the brain, two
ventricles of the heart, two lobes of the lungs, two kidneys,
two testicles. And when they are not two they are yet
divided in twain. The reason why there are two is that, one
is of the will and the other of the understanding—which act
into each other marvellously, and present a one; so that
the two eyes make one sight, the two ears one hearing, the
two nostrils one smell, the two lips one speech, the two hands
one labor, the two feet one walking, the two hemispheres
of the brain one 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 breathing, and so on. And the masculine
and the feminine united by true marriage love make one
full human life.”
When he had said this lightning appeared on the right—
which was red, and on the left lightning which was white;
both were mild, and penetrated through the eyes into the
minds and so enlightened them. And after the lightning
it thundered also-which was a gentle murmur flowing
down from the angelic heaven, and growing louder. Seeing
and hearing this the wise man said, -
“These are a signal and monition to me that I should add
this to what I have said—That the right of these pairs
signifies the good of them, and the left signifies the truth
of them; and that this is from the marriage of good and
truth, which is inscribed upon man as a whole and upon his
every least part, and the good relates to the will and the
truth to the understanding, and both together to a one.


No. 316] BETROTHALS AND NUPTIALS. 371
Hence it is that in heaven the right eye is the good of vision,
and the left is the truth of it; the right ear is the good of
hearing, and the left is the truth of it; and that the right
hand is the good of power, and the left is the truth of it;
and so with the other pairs. It was because the right and
left have these significations that the Lord said, ‘If thy
right eye cause thee to stumble, pluck it out. . . . And if thy
right hand cause thee to stumble, cut it off” (Matth. v. 29,
30)—by which is meant that if good becomes evil it is to be
cast out. And it was for the same reason that He told His
disciples to ‘Cast the net on the right side of the ship; and
that when they did this they took a great multitude of fishes’
(John xxi. 6, 7)—by which He meant that they should teach
the good of charity, and thus would gather men.”
After these words two flashes of lightning appeared
again,_milder than before; and at the same time it was
perceived that the lightning on the left derived its brilliant
whiteness from the fiery red of the lightning on the right;
seeing which he said, “This is a sign from heaven con-
firmative of what I have said. For in heaven the fiery is
good and shining white is truth; and that the lightning on
the left was seen to take its shining white from the fiery red
of the lightning on the right is a sign showing that the brilliant
whiteness of light, or light, is nothing else than the effulgence
of fire.”
Animated by what they had heard, and by the good and
truth of inward gladness, from the lightnings and the dis-
course about them, they all went home.


364 MARRIAGE LOVE. [No. 315
with those who place it in the dura mater. For there have
not been wanting white stones”, as it were, for the confirm-
ation of each seat, stones for the three ventricles in the brain,
because they are receptacles of the animal spirits, and of all
the lymphs of the brain; stones for the striated bodies,
because these form the medulla through which go forth the
nerves, and through which each brain is continued into the
spine—and from this and from that go forth the fibres out of
which the whole body is woven; stones for the medullary sub-
stance of each brain, because this is a collection and assem-
blage of all the fibres which are the rudiments of the whole
man; stones for the cortical substance, because there are
the first and the ultimate ends, and thence the beginnings
of all the fibres, and thus of senses and motions; stones
for the dura mater, because this is the common covering
of each brain, and extends thence by a kind of continua-
tion over the heart, and over the viscera of the body. As
for me, I am not more in favor of one of these conjunctures
than of another. I beg you to judge, and to choose which
you prefer.” -
Having said this he descended, and passed the tunic, the
toga, and the cap to the third, who ascending to the chair
said:—
“What have I, a young man, to do with so lofty a theme?
I appeal to the learned men sitting here on either side,
I appeal to you wise men in the orchestra, yea, I appeal
to the angels of the highest heaven, whether any one, of his
own rational light, can attain any idea of the soul. But
respecting its seat in man, I can like others conjecture; and
I opine that it is in the heart, and thence in the blood; and
the reason of my opinion is, that the heart by its blood governs
both the body and the head. For it sends forth the great
vessel called the aorta into all the body, and sends the
vessels called carotids into all the head—whence there
*A figurative reference to the ancient custom of voting by small white or black
stones cast into an urn.


No. 315] BETROTHALS AND NUPTIALS. 365
is universal agreement, that the soul from the heart by
means of the blood sustains, nourishes, vivifies the whole
organic system of the body, and of the head. In support
of this opinion I adduce the expression “heart and soul”
used so many times in the Sacred Scriptures,- as, “Thou
shalt love God with all the heart and with all the soul,” and
“God doth create in man a new heart and a new soul” (Deut.
vi. 5; x. 12; xi. 13; xxvi. 16; Jer. xxxii. 41; Matth. xxii.
37; Mark xii. 30, 33; Luke x. 27; and other places); and
plainly, that—“The blood is the soul of the flesh” (Lev. xvii.
II, 14).
On hearing this some raised their voices and exclaimed,
“Learned, Learned.” They were of the canons.
Then the fourth, having put on the vestments of this
one, ascended to the chair, and said:—
“I also surmise that no one is of a genius so subtle and
refined that he can discover what the soul is, and the nature
of it. I am therefore of the opinion that by him who
would pry into this subject, subtlety is wasted upon vain
efforts. And yet from boyhood I have remained confidently
of the opinion in which the ancients were, that the soul
of man is in the whole of him, and in every part, and thus,
that it is in the head, even in the least parts of it, and in the
body, and in the least parts of it; and that it was a ground-
less notion invented by the moderns, to designate its seat
—somewhere, and not everywhere. The soul, moreover,
is of spiritual substance, whereof extension is not predicted,
nor place—but habitation, and impletion. And who when
he speaks of the soul does not mean the life? Is not the
life in the whole, and in every part?”
Many in the audience were favorable to this opinion.
After him the fifth arose, and attired in the same apparel,
said this from the chair:—
“I do not stop to say where the soul is, whether in some
part, or in the whole, everywhere. But from my stock and
store I open my mind on the question, What is the soul?


366 MARRIAGE LOVE. [No. 315
And of what nature is it? The soul is not thought of by
any one but as a pure—something, which may be likened
to ether, or air, or wind, wherein the vital from rationality is,
which man has more than beasts. I have based this opinion
upon the fact that when a man expires he is said to breathe
out or give up the ghost, or spirit. And hence the soul
living after death is believed to be such a breath, wherein
is the cogitative life called the soul. What else can the
soul be? But as I heard you say from the orchestra that
the problem concerning the soul, what it is, and the nature
of it, is not above the understanding but in and before it,
I beg and pray that you yourselves will unveil this eternal
mystery.” -
Then the elders in the orchestra looked to the chief
teacher who had proposed the question,--who understood
from their beckoning that they wished him to descend and
instruct them. And he immediately descended from the
tribunal, passed through the auditorium, and took the chair;
and then extending his hand he said:—
“I beg your attention:-Who does not believe the soul
to be the inmost and the subtlest essence of the man? And
what is an essence without a form but a creature of the
reason? The soul then is a form. But it shall be told what
form. It is the form of all things of love and all things of
wisdom. All things of love are called affections, and all
things of wisdom are called perceptions. These are from
those, and thus make with them one form—wherein things
innumerable are in such order, series, and coherency, that
they can be called one; and they can be called one because
nothing can be taken away from it, and nothing added
to it so that it shall be such form. What is the
human soul but such? Are not all things of love
and all things of wisdom essentials of that form? And
these with man are in the soul, and from the soul in the head,
and in the body. You are called spirits, and angels; and
you believed in the world that spirits and angels are as wind,


No. 316] BETROTHALS AND NUPTIALS. 367
or ether, and thus minds, and breaths. But you now see
clearly that in fact you are really and actually men, who in
the world lived and thought in a material body; and you
know that the material body does not live and think, but
the spiritual substance in that body—and this you called
the Soul, whose form you did not know. But now you have
seen and see it. You all are souls, about the immortality
of which you have heard, thought, said, and written so much;
and you cannot die, to eternity—because you are forms of
love and wisdom from God. The soul then is the human
form, from which nothing can be taken away, and to which
nothing can be added; and it is the inmost form of all
forms of the entire body, and as the forms that are without
take both essence and form from the inmost, therefore you,
just as you appear, to yourselves and to us, are souls. In a
word, the soul is the man himself, because it is the inmost
man,—for which reason its form is the human form, fully
and perfectly—and yet it is not life, but the nearest receptacle
of life from God; and thus it is a dwelling place of God.”
Many applauded these words; but some said, “We will
reflect upon them.”
I then went home, and lo, over that gymnasium, in place
of the former phenomenon, a shining white cloud appeared,
without streaks or rays contending with one another—which
cloud, penetrating the roof, entered and illuminated the walls.
And I heard that they saw writings, and among others this, -
Jehovah God . . . breathed into man's nostrils the soul of
lives, and man was made a living soul (Gen. ii. 7).
316. The Second Relation:—Walking once, in tran-
quility of spirit and delightful peace of mind, I saw in the
distance a grove, in the middle of which was an avenue
extending to a small palace, and I saw maidens and young
men, and husbands and wives entering. In the spirit I
also went thither. And I asked a kind of custodian standing


368 - MARRIAGE LOVE. [No. 316
at the entrance whether I too might go in. He looked at
me searchingly, and I asked him:—“Why do you scan me?”
He answered:—“I look to see whether the delight of
peace which is in your face takes anything from the delight
of marriage love. Beyond this avenue is a small garden
and in the midst of it a house where are two newly wedded
consorts, to whom friends, of both sexes, are coming today
to wish them happiness. Those whom I permit to enter
I do not know, but have been told that I shall know them
by their faces. If I see in them the delight of marriage
love I am to admit them—and not others.”
All angels can perceive the delights of heart of others from
their faces, and the delight of that love which he saw in
my face was because I was meditating on the delights of
marriage love. This meditation shone forth from my eyes,
and thence entered the interiors of my face. He therefore
told me that I might go in.
The avenue by which I entered was of fruit-trees mutually
conjoined by their branches, which formed a continued wall
of trees on either side. I passed through the avenue into
the small garden, which breathed a pleasant fragrance from
its shrubs and flowers. The shrubs and the flowers were
pairs and pairs, and I was told that such small gardens
appear around houses where there are or have been weddings,
and that they are therefore called nuptial gardens.
Afterwards I went into the house and saw there the two
consorts, holding each other by the hand and conversing
together from true marriage love. And it was given me
then to see from their faces the very likeness of marriage love,
and from their conversation the vital of it.
When, among the many, I had offered my congratulations
and wished them every happiness, I went out into the little
nuptial garden, and there saw on the right side of it a
gathering of young men, towards whom all who came out of
the house were hastening. The reason why all were hurry-
ing to the place was that there was a conversation there about


No. 316] BETROTHALS AND NUPTIALS. 369
marriage love, and conversation on that subject by a certain
secret power attracts thc minds of all. Then I listened to a
wise man who was speaking on the subject, and what I heard
in brief was this, that—
“The Divine providence of the Lord respecting marriages
and in marriages, in the heavens, is in the most single things
and thence in things the most universal,—because all the
felicities of heaven spring from the delights of marriage love,
as sweet waters from the sweet current of a fountain. And
for the same reason it is provided by the Lord that marriage
pairs are born; and that they, the boy and the girl, uncon-
sciously are continually educated for marriage; and that
after the completed time the then marriageable virgin and
the then marriageable youth meet and see each other, some-
where, as if by chance—and instantly, as by some instinct,
they know that they are mates, and from a kind of internal
dictate they think within them, the young man, “She is
mine,” and the maiden, “He is mine.’ And after this has
been for some time fixed in the minds of both they deliber-
ately address each other and are betrothed. It is said, as
if by chance, and as if by instinct, because when unknown
it so appears, but the meaning is ‘by the Divine Providence.”
That marriage pairs are born and are educated for mar-
riage, unconsciously to both, he confirmed by the marriage
desire perceptible in the faces of both; also by the inmost
union of dispositions (animorum) and minds (mentium) to
eternity—which could not be as it is in heaven unless pre-
vided and provided by the Lord.”
After the wise man had thus spoken, and the company
applauded, he said further:—
“The marriage desire is in the very least things in man,
both in the male and in the female; but the marriage desire
is one in the male and another in the female; and in the
masculine desire for marriage there is a conjunctive with the
feminine marriage desire, and vice versa, even in the very
least particulars.” This he confirmed by the marriage of


370 MARRIAGE LOVE. [No. 316
the will and the understanding in every one, “which two act
together in the very smallest particulars of the mind and in
the very smaliest particulars of the body—from which it
may be seen that the marriage desire is in every substantial
thing, even the least; and this is made evident by the com-
posite substances that are produced from simple substances.
For example, there are two eyes, two ears, two nostrils,
two cheeks, two lips, two arms with hands, two loins, two
feet,_and within a man, two hemispheres of the brain, two
ventricles of the heart, two lobes of the lungs, two kidneys,
two testicles. And when they are not two they are yet
divided in twain. The reason why there are two is that, one
is of the will and the other of the understanding—which act
into each other marvellously, and present a one; so that
the two eyes make one sight, the two ears one hearing, the
two nostrils one smell, the two lips one speech, the two hands.
one labor, the two feet one walking, the two hemispheres
of the brain one 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 breathing, and so on. And the masculine
and the feminine united by true marriage love make one
full human life.”
When he had said this lightning appeared on the right—
which was red, and on the left lightning which was white;
both were mild, and penetrated through the eyes into the
minds and so enlightened them. And after the lightning
it thundered also-which was a gentle murmur flowing
down from the angelic heaven, and growing louder. Seeing
and hearing this the wise man said,
“These are a signal and monition to me that I should add
this to what I have said—That the right of these pairs
signifies the good of them, and the left signifies the truth
of them; and that this is from the marriage of good and
truth, which is inscribed upon man as a whole and upon his
every least part, and the good relates to the will and the
truth to the understanding, and both together to a one.


No. 316] BetroTHALS AND NUPTIALS. 371
Hence it is that in heaven the right eye is the good of vision,
and the left is the truth of it; the right ear is the good of
hearing, and the left is the truth of it; and that the right
hand is the good of power, and the left is the truth of it;
and so with the other pairs. It was because the right and
left have these significations that the Lord said, “If thy
right eye cause thee to stumble, pluck it out. . . . And if thy
right hand cause thee to stumble, cut it off” (Matth. v. 29,
30)—by which is meant that if good becomes evil it is to be
cast out. And it was for the same reason that He told His
disciples to ‘Cast the net on the right side of the ship; and
that when they did this they took a great multitude of fishes’
(John xxi. 6, 7)—by which He meant that they should teach
the good of charity, and thus would gather men.”
After these words two flashes of lightning appeared
again, -milder than before; and at the same time it was
perceived that the lightning on the left derived its brilliant
whiteness from the fiery red of the lightning on the right;
seeing which he said, “This is a sign from heaven con-
firmative of what I have said. For in heaven the fiery is
good and shining white is truth; and that the lightning on
the left was seen to take its shining white from the fiery red
of the lightning on the right is a sign showing that the brilliant
whiteness of light, or light, is nothing else than the effulgence
of fire.”
Animated by what they had heard, and by the good and
truth of inward gladness, from the lightnings and the dis-
course about them, they all went home.


CONCERNING ITERATED
MARRIAGES.
317. It may come into question whether marriage love,
which is of one man with one wife, can after the death of a
consort be separated, or transferred, or superinduced; and
also whether repeated marriages have anything in common
with polygamy, and may thus be called successive polygamy
—besides other questions which among reasoners are wont
to add themselves, as scruples to scruples. Therefore, in
order that masters of casuistry, who reason in the shade
about these marriages, may see some light, I have thought
it would be worth the while to present to the judgment the
following propositions concerning them, viz. –
I. That whether to contract matrimony again after the
death of a consort, depends upon the preceding marriage
love.
II. That it depends also upon the state of marriage in
which they had lived.
III. That with those who had not true marriage love
nothing stands in the way, or presents any hindrance to their
contracting matrimony again.
IV. That those who have lived together in true marriage
love do not wish to marry again—unless for reasons apart
from marriage love.
V. That the state of marriage of a young man with a
virgin is different from that of a young man with a widow.
VI. Also, that the state of marriage of a widower with a
virgin is different from that of a widower with a widow.
VII. That the varieties and diversities of these marriages,
as to love and its attributes, are beyond number.
VIII. That the state of a widow is more grievous than
the state of a widower.


No. 318] ITERATED MARRIAGES. 373
Now follows the explanation of these:–
318. I. THAT whetheR To contRACT MATRIMONY
AGAIN AFTER THE DEATH OF A CONSORT DEPENDS UPON
THE PRECEDING MARRIAGE LovE.—True marriage love is
as a balance in which inclinations to marry again are
weighed. In the degree that the preceding marriage love
approximates to that love the inclination to marry again
recedes; and in the degree that the preceding love departs
from that love the inclination to marry again is wont to
draw near. The reason is obvious, -because marriage
is in like degree a conjunction of minds, which continues
in the bodily life of one after the decease of the other;
and this holds the inclination, like the tongue in the bal-
ance, and makes the preponderance according to the ap-
propriation of true love. But as an approach to this love
is rarely made at this day, unless for a few steps, the scale
of preponderance of inclination commonly raises itself
to the point of equilibrium, and at this point wavers, and
inclines to the other side, that is, to marriage. The con-
trary is the case with those whose preceding love in the
former marriage drew away from true marriage love. The
reason is that, recession from that love is in like degree a
disjunction of minds, which also continues in the life of the
body after the death of the other, and enters the will, dis-
connected from the will of the other, and causes an inclina-
tion to a new conjunction, in favor of which the thought,
incited by inclination of the will, brings in the hope of a
more united and thus more delightful cohabitation. That
inclinations to iterated marriages take their rise from the
state of the preceding love is known. And reason sees it
also; for inherent in true marriage love is a fear of loss,
and grief after loss, and this grief and fear are in the very
inmosts of the mind. Hence it is that in so far as one is in
that love the soul inclines, both in will and thought, that
is in intention,--to be in the subject with which and in which
it was. It follows from this that the mind is held in poise,


374 MARRIAGE LOVE. [No. 318
as to another marriage, according to the degree of love in
which it was in the former. Hence it is that the same are
re-united after death, and mutually love each other in like
manner as in the world. But, as was said above, at this day
that love is rare, and they are few who touch it with the finger,
and those that do not touch it, and the more those that wan-
der far away from it—as they longed for separation during
the foregoing life with the consort, which was cold, so after
the death they desire conjunction with another. But more
will be said of both of these in what follows.
319. II. THAT whether To contRACT MATRIMONY
AGAIN AFTER THE DEATH OF A CONSORT, DEPENDS ALSO
UPON THE STATE OF MARRIAGE IN WHICH THEY HAD LIVED.
—By the state of marriage is not here meant the state of love,
—of which in the preceding section—because this causes an
internal inclination for or against marriage, but the state of
the marriage is meant which causes an external inclination
for or against it, and this state with its inclinations is mul-
tiplex: For example:–1. If there are small children in the
house, and a new mother needs to be provided for them.
2. If still more children are desired. 3. If the household is
large, and equipped with servants of both sexes. 4. If con-
tinual out-of-door occupations withdraw the mind from
the affairs of the household at home, so that without a new
mistress there is fear of trouble and misfortune. 5. If
mutual aid and mutual services are urgently required, as
in various business affairs and occupations. 6. More-
over, it depends on the peculiar qualities of the separated
consort whether after the first marriage the one can or cannot
live alone, or without a consort. 7. The preceding mar-
riage also either causes a fear of married life, or a feeling
of favor towards it. 8. I have heard that polygamous
love, and the love of sex, also the lust of defloration, and
the lust of variety, have led the minds of some into a desire
for iterated marriages; and the minds of some have been
led by fear of the law, and for their reputation, in case they


No. 320] ITERATED MARRIAGES. 375
indulge in whoredom. Besides many other incentives which
produce external inclinations to marriages.
320. III. THAT witH THOSE who HAD NOT TRUE MAR-
RIAGE LOVE NOTHING STANDS IN THE WAY, OR PRESENTS
ANY HINDRANCE TO THEIR CONTRACTING MATRIMONY AGAIN.
—There is no spiritual or internal tie in the case of those who
had not true marriage love, but only a natural or external
bond; and if an internal tie does not hold the external to-
gether in its order and tenor it does not endure, except as a
band with the fastening unloosed, which if cast down or dis-
turbed by the wind breaks asunder. The reason is that the
natural takes its origin from the spiritual, and in its mani-
festation is nothing else than an assemblage brought together
by virtue of things spiritual. If then the natural be sepa-
rated from its spiritual by which it was produced and as it
were begotten, it is no longer held together from within, but
only outwardly, by the spiritual that surrounds and binds
it in general, but does not bring it together and hold it to-
gether in particular. Hence it is that the natural separated
from the spiritual, in a married pair, effects no conjunction
of minds, and so not of their wills; but only a conjunction
of some external affections which cohere with the senses
of the body. That with such there is no obstacle or hin-
drance to their marrying again is because they had not
the essentials of marriage, and hence there are none in them
after separation by death. Therefore they are then in
entire freedom to bind their sensual affections, if a widower
with whatever woman, if a widow with whatever man is
agreeable and lawful. They themselves do not think of
marriage otherwise than naturally, and of advantage for
various external needs and utilities, which lost by the
death of one can be restored again by another person in
place of the former. And perhaps if their inward thoughts
were seen through, as in the spiritual world, there might
not be found in them any distinction between marriage
conjunctions and copulations outside of marriage. It is


376 MARRIAGE LOVE. [No. 320
permissible for these to marry again and again—for the
reason given above. For conjunctions that are only natu-
ral are of themselves dissolved and flow apart after death,
—because external affections at death follow the body,
and are entombed with it, those remaining which are
coherent with things internal. But it should be known
that marriages inwardly conjunctive can hardly be entered
into on earth—because the choice of internal similitudes
cannot there be provided by the Lord, as in the heavens;
for that they are limited in many ways, as, -to equals in
station and condition—within the country the city or the
village of their abode; and there for the most part external
things bind them together, and thus not internal—which
do not come out, unless some time after the marriage,
and only when these press themselves into externals do
they become known.
321. IV. THAT THose who HAve LIVED Together IN
TRUE MARRIAGE LOVE DO NOT WISH TO MARRY AGAIN–
UNLESS FOR REASONS APART FROM MARRIAGE LOVE.-
Why those who have lived in true marriage love do not
desire to marry again after the death of their consort, is
for these reasons:–1. Because they are united as to souls,
and as to minds, and this unition being spiritual is an
actual adjunction of the soul and mind of one to those of
the other, which can by no means be dissolved. That
such is the nature of spiritual conjunction has been shown
here and there before:–2. That as to the body also they
are united, through reception by the wife of propagations
of the soul of the husband, and thus by the insertion of
his life into hers, whereby the virgin becomes a wife; and
on the other hand through the reception of the marriage
love of the wife by the husband, which brings the interiors
of his mind and at the same time the interiors and ex-
teriors of his body into a state receptive of love and per-
ceptive of wisdom—which state makes him from a young
man into a husband; about which see abo e at n. 198:


No. 322] ITERATED MARRIAGES. 377
3. That a sphere of love from the wife and a sphere of
understanding from the man flows forth continually, and
this perfects the conjunctions; and that this with its pleas-
ant aroma surrounds them, and unites them, may be seen
above at n. 223:—4. That consorts thus united in mar-
riage think of and aspire to the eternal, and upon this
idea their eternal happiness is founded, may be seen at n.
216:—5. It is by virtue of all these realities that they are
no more twain but one man, that is, “one flesh:”–6. That
such a one cannot be torn asunder by the death of either,
is very manifest to the ocular vision of the spirit:-7. To
these reasons may be added this, which is new, that the
two are not separated by the death of one, since the spirit
of the deceased dwells continually with the spirit of the
one not yet deceased, and this even until the death of the
other—when they meet again, and reunite, and love each
other more tenderly than before, because in a spiritual world.
From all this comes the irrefragable consequence, that they
who have lived in true marriage love do not wish to marry
again; and if they contract anything like a marriage after-
wards, it is done for reasons apart from marriage love. And
these reasons are all external, such as—if there are small
children in the house, and the care of them must be provided
for; if the house is large and equipped with servants of both
sexes; if out-of-door occupations withdraw the mind from
family affairs at home; if there are necessities for mutual aid
and services; and other like reasons.
322. V. THAT THE STATE OF MARRIAGE OF A YouNG
MAN WITH A VIRGIN IS DIFFERENT FROM THAT OF A YOUNG
MAN WITH A widow.—By the states of marriage are meant
the states of the life of both, of the husband and of the
wife, after the nuptials—thus, as to the quality of their
cohabitation during the marriage—whether it is internal,
of souls and minds (which cohabitation is, in its supreme
idea), or whether it is only external, of the lower minds
(animi), of the senses, and of the body. The state of mar-


378 MARRLAGE LOVE. [No. 322
riage of a young man with a virgin is the very initial to
real marriage; for the marriage love between them can
proceed in its just order, which is from the first heat
to the first torch, and after that, from the first seed with
the youth-husband and from the flower with the virgin-
wife, and so can germinate, grow, and fructify, and thus
introduce itself into those states mutually. But it would
be otherwise, except in outward form, if the young man
were not a young man or the virgin not a virgin. Between
a young man and a widow there is not a like initiation
from the beginnings up to marriage, nor a like progres-
sion in marriage—since a widow is more at her own will
and disposal than a virgin, and therefore a young man
bestows his attentions upon a widow-wife with another eye
than upon a virgin-wife. But in these matters there are
great varieties and diversities, for which reason only this
general statement is made.
323. VI. Also, THAT THE STATE OF MARRIAGE of A
WIDOWER WITH A VIRGIN IS DIFFERENT FROM THAT OF
A widower witH A widow.—For the widower has already
been initiated into marriage life, and the virgin is to be
initiated,—and yet marriage love perceives and feels its
pleasantness and delight in mutual initiation. A youth-
husband and a virgin-wife are all the time perceiving
and feeling what is new, in the things that come to pass,
whereby they are in a kind of perpetual initiation and
thence lovely progression. It is otherwise in the married
state of a widower with a virgin; the virgin-wife has an
internal inclination, but with the man that has passed
away. But in these respects there is much variety; so in
a marriage between a widower and a widow, and therefore
beyond this general notion nothing specific can be added.
324. VII. THAT THE variETIES AND DIVERSITIEs of
THESE MARRIAGES, AS To LovE AND ITS ATTRIBUTEs, ARE
BEvoND NUMBER.—There is an infinite variety of all things,
and their diversity also is infinite. By varieties here are


No. 325] ITERATED MARRIAGES. 379
meant, differences between things of one kind, or of one
species, and also between genera, and between species;
and by diversities here are meant differences between things
that are in the opposite. Our idea of the distinction between
varieties and diversities may be illustrated by this fact:—
The angelic heaven, which coheres as one, is in infinite va-
riety; not one there is absolutely like another, not as to
souls and minds, nor as to affections, perceptions, and thence
thoughts; nor as to inclinations, and thence intentions;
nor as to the tones of voice, as to the face, body, motions,
walk, and other characteristics. And yet, though they
are myriads of myriads, they have been and are ordinated
by the Lord into one form, in which there is entire una-
nimity and concord, which could not be if all, so various,
were not led by One, universally, and singly. These are
what we mean here by varieties. But by diversities we
mean the opposites of these varieties, which are in hell.
For there each one and all are diametrically opposite to
those that are in heaven; and the hell composed of them
is kept together as one by the varieties among them,-
the very opposites to the varieties in heaven—thus by per-
petual diversities. From these illustrations what is meant
by infinite variety and what by infinite diversity is evi-
dent. So it is with marriages—in that there are infinite
varieties among those who are in marriage love, and infinite
varieties among those who are in scortatory love; and hence
that there are infinite diversities between those and these.
From all which this conclusion follows:—That the varieties
and the diversities in marriages—of whichever kind and
species, whether of a young man with a virgin, or of a young
man with a widow, or of a widower with a virgin, or of a
widower with a widow—exceed all number. Who can di-
vide infinity into numbers?
325. VIII. THAT THE STATE of A widow Is MoRE
GRIEvous THAN THAT OF A WIDow ER.—The causes are
external, and internal. The external everyone can see,


38o MARRIAGE LOVE. [No. 325
as 1. That a widow cannot provide the necessaries of life
for herself and her household, nor dispose of what is ac-
quired, like a man, and as was done before by the man and
with the man:-2. Nor can she protect herself and her
household as is needful; for while she was a wife the man
was her defence, and as it were her arm, and when she
herself was so she yet relied upon her husband:—3. That
of herself she is in need of counsel, in such matters as are
of interior wisdom and thence of prudence;—4. That a
widow is lacking the reception of love in which she is as
a woman,—and so is in a state alien from that innate within
her, and into which she was inducted by marriage.
These external causes which are natural, take their origin
from internal causes which are spiritual,—as do all other
things in the world, and in the body—about which see above
at n. 220. The external, natural causes are perceived from
the internal, spiritual causes—which come from the marriage
of good and truth, and chiefly from these facts of that
marriage:—That good cannot provide nor dispose any-
thing except by truth; that good cannot protect itself except
by truth, and therefore that truth is the defence and as it
were the arm of good; that good without truth is destitute
of counsel, because it has counsel, wisdom, and prudence
by truth. Now, as from creation man is truth, and by
creation the wife is its good, or what is the same, as from
creation the man is understanding, and by creation the wife
is the love of that, it is clear that the external or natural
causes which aggravate the widowhood of a woman take
their rise from internal or spiritual causes. These spiritual
causes, conjoined with the natural, are what are meant by
the things said concerning widows in many places in the
Word—as may be seen in the APOCALYPSE REVEALED n.
764.


No. 326) ITERATED MARRIAGES. 38 I
326. To these things I add two Relations:—
First,-When the problem concerning the soul had been
discussed and solved in the gymnasium, I saw them passing
out in order—the Chief Teacher before them, after him the
elders, in the midst of whom were the five young men who
made answer, and following them the rest. And as they
passed out they drew aside near the house, where there were
walks with shrubbery round about; and assembled there
they divided themselves into small groups, which were so
many gatherings of young men conversing on matters per-
taining to wisdom; in each of which group was one of the
wise men from the orchestra. -
Seeing them from my lodging I came into the spirit, and
in the spirit went to them; and I approached the Chief
Teacher, who had not long ago proposed the question con-
cerning the soul.
When he saw me he said:—“Who are you? I wondered,
when I saw you coming along the way, that now you came
in sight and the next moment passed out of sight, or that at
one moment you were visible to me and suddenly became
invisible. You certainly are not in our state of life.”
To this I answered, smiling:—“I am not a player of tricks,
nor a vertumnus; but am an alternate, now in your light,
now in your shade, and thus foreign, and also native.”
At this the Chief Teacher looked at me and said:—
“You say strange and amazing things. Tell me who you
are.”
I said:—“I am in the world in which you were, and from
which you came, which is called the natural world; and I
also am in the world to which you came and in which you
are, which is called the spiritual world. I am therefore
in the natural state, and at the same time in the spiritual
state, in the natural state with men on earth, and in the
spiritual state with you; and when I am in the natural state
I am not visible to you, but when in the spiritual state I am
visible. That I am so has been given by the Lord. To


382 MARRIAGE LOVE. [No. 326
you, an enlightened man, it is known that the man of the
natural world does not see the man of the spiritual world,
nor the reverse; therefore, when I let my spirit down into the
body I was invisible to you, and when I raised it out of the
body I became visible. You indeed have taught in your in-
struction in the gymnasium that you are souls, and that
souls see souls, because they are human forms; and you
know that you did not see yourselves, or your souls within
your bodies, when you were in the natural world,—and this
comes from the difference that there is between the spiritual
and the natural.”
When he heard of a difference between the spiritual and
the natural he said:—“What is the difference? Is it not
as between the purer and the less pure? What then is the
spiritual but a purer natural?”
I replied:—“The difference is not of that kind, but is as
between prior and posterior, between which there is no
finite ratio—for the prior is within the posterior as the cause
is within its effect; and the posterior is from the prior as the
effect from its cause. Hence it is that the one does not
appear to the other.”
To this the Chief Teacher responded:—“I have thought
and pondered upon this distinction, but hitherto in vain.
Would that I could perceive it.”
I said:—“You shall not only perceive, but shall also see
the difference between the spiritual and the natural.” And
then I added:—“You are in the spiritual state when with
your own, but in the natural state when with me. For with
them you converse in spiritual language, which is common to
all spirits and angels; but with me you talk in my vernacular
tongue. For every angel and spirit talking with a man
speaks his language, thus French with the French, English
with the English, Greek with the Greek, Arabic with an
Arabian, and so on. That you may know, then, the differ-
ence between the spiritual and the natural as to language, do
this:—Go among your own and say something there, and


No. 326) ITERATED MARRIAGES. 383
keep the words in mind, and with them in memory return
and say them to me.”
He did so and returned to me with the words to them in
his mouth, and spoke them—and he did not understand one;
the words were entirely strange and foreign, such as are not
in any natural language in the world. By this experience,
several times repeated, it was made very evident that all
in the spiritual world have a spiritual language, which has
nothing in common with any language in the natural world,
and that every man comes into that language after death,
of himself. He also found by experience, at the same time,
that the sound itself of spiritual language differs so much
from the sound of natural language that spiritual sound,
though loud, could not in the least be heard by the natural
man; nor natural sound by the spiritual man.
Afterwards I requested the Chief Teacher and those
standing about to go in among their own and write some
sentence upon paper, and to come out with the paper and
read it to me. They did so, and returned with the paper
in hand; but when they read it they could not understand
anything, since the writing consisted merely of certain
alphabetic letters with strokes above, each one of which
signified some sense of the subject. From the fact that, there,
some sense is signified by each letter in the alphabet, it is
evident whence it is that the Lord is said to be “the Alpha
and the Omega.” When, again and again, they had gone
in, had written, and returned, they came to know that their
writing involved and comprehended things without num-
ber which no natural writing can ever express; and it was
said that this is because the spiritual man thinks thoughts
that are incomprehensible and ineffable to the natural man;
and that these cannot flow into and be conveyed in any other
writing and other language.
Then, as the bystanders were unwilling to comprehend
that spiritual thought so greatly excels natural thought as to
be relatively ineffable, I said to them, “Make the trial.


384 MARRIAGE LOVE. [No. 326
Go into your spiritual society and think something, and
hold it, and return and tell it to me.” And they went in,
thought, kept it in mind, came out—but when they would
utter the thing they thought they could not, for they found
no idea of natural thought adequate to any idea of spiritual
thought, and thus no word to express it; for the ideas of
thought make the words of speech. And they went in again
and returned, and convinced themselves that spiritual ideas
are supernatural, inexpressible, ineffable, and incompre-
hensible to the natural man. And because they are so super-
eminent, they said that spiritual ideas or thoughts relatively
to natural are the ideas of ideas, and the thoughts of thoughts;
and that therefore the qualities of qualities and the affec-
tions of affections are expressed by them; consequently that
spiritual thoughts are the beginnings and origins of natural
thoughts. And from this it is plain that spiritual wisdom
is the wisdom of wisdom, and thus is imperceptible to any
wise man in the natural world. It was then told them
from the third heaven that there is wisdom still more in-
terior or higher, called celestial,—the relation of which to
spiritual wisdom is like the relation of this to natural; and
that these, in order, according to the heavens, flow in from
the Lord's Divine wisdom, which is infinite.
327. These things having been accomplished, I said to
the bystanders:—“From these three proofs by experience
you have seen what the difference is between the spiritual
and the natural; and also the reason why the natural man
does not appear to the spiritual, nor the spiritual man to the
natural—although as to affections and thoughts and thence
as to presence they are consociated. Hence it is, Chief In-
structor, that on the way I was at one moment visible to
you, and then invisible.”
After this a voice was heard from a higher heaven saying
to the Chief Instructor, “Come up hither.” And he as-
cended, and returned, and said that the angels like himself
had not before known the differences between the spiritual


No. 328] ITERATED MARRIAGES. 385
and the natural,—for the reason that there had not before
been any opportunity for conference with any man who was
at the same time in both worlds, and without conference
they could not become acquainted with the differences.
328. We then drew aside and talked further on this
subject. I said:—“The differences arise only from the
fact that you, who are in the spiritual world and therefore
are spiritual, are in things substantial, and not in things
material, and things substantial are the begii.nings of things
material. You are in principles, and thus in things single,
while we are in things derived from principles, and com-
posite; you are in particulars, we in generals; and as
generals cannot enter into particulars, so neither can things
natural, which are material, enter into things spiritual
which are substantial,—just as a ship's cable cannot enter
or be drawn through the eye of a sewing-needle, or a nerve
enter or be drawn into one of the fibres of which it consists,
nor a fibre into one of the fibrils which compose it. And this
is known in the world; wherefore there is general consent
of the learned, that there is no influx of the natural into
the spiritual, but of the spiritual into the natural. Now
this is the reason why the natural man cannot think the
thoughts which the spiritual man thinks, nor therefore
speak them; and why Paul says that the things which he
heard out of the third heaven were unutterable.* Add to
this that, to think spiritually is to think without time and
space, and that to think naturally is to think with time
and space,—for to every idea of natural thought something
of time and space adheres, but not to any spiritual idea.
The reason is that the spiritual world is not in space and
time like the natural world, but is in the appearance of
these two; in this respect the thoughts and perceptions
also differ. Therefore you can think of the essence and
the omnipresence of God from eternity, that is, of God before
the creation of the world,—because you think of the essence
*2 Cor. xii.


386 MARRIAGE LOVE. [No. 328
of God from eternity without time, and of His omnipres-
ence without space, and so comprehend such things as
transcend the idea of the natural man.”
And then I related that, once I was thinking about the
essence and omnipresence of God from eternity, that is,
about God before the creation of the world, and that be-
cause I could not yet remove spaces and times from the
ideas of my thought I became troubled, for the idea of
nature obtruded in place of God. But I was told:—“Re-
move the ideas of space and time, and you will see”; and
it was given me to remove them, and I saw. And from
that time I could think of God from eternity, and not at
all of nature from eternity,+because God in all time is
without time, and in all space is without space, and nature
in all time is in time, and in all space is in space; and nature
with its time and space could not but begin and rise—but
not God who is without time and space. Wherefore nature
is from God, not from eternity, but in time, that is,
together with its time and at the same time with its space.
329. After the Chief Teacher and the rest had left me,
some of the boys who also were at the exercises in the
gymnasium, followed me home and stood by me there for
a time while I was writing. And lo, they saw a small in-
sect running over my paper, and asked in surprise:—
“What is this so swift little animal?” I said:—“It is
called a mite. And I will tell you wonderful things about
it. In so small a living thing there are as many members
and viscera as in a camel—there are brains, heart, pul-
monary organs, organs of sense, of motion, and of genera-
tion, a stomach, intestines, and many other things; and
each one of these is a contexture of fibres, nerves, blood-
vessels, muscles, tendons, membranes; and each of these
a contexture of still purer things that lie deeply hidden,
beyond the reach of every eye.”
Then they said:—“Yet the little living thing appears to
us only as a simple substance.”


No. 330] ITERATED MARRLAGES. 387
And I replied:—“Nevertheless, there are innumerable
things within it. I tell you this, that you may know that
it is so with every object that appears before you as one
simple and least thing. So in your actions; and in your
affections; and thoughts. I can assure you that every
minutia of thought, and every pulsation of your affection is
divisible, even ad infinitum,_and that in so far as your
ideas are divisible you are wise. Know, that everything
divided is more and more multiple, and not more and more
simple, because divided and divided it approaches nearer
and nearer to the infinite, in which all things are, infinitely.
This is a new thing that I relate to you, before unheard of.”
Having listened to these things the boys went from me
to the Chief Instructor and requested of him that he would
sometime propose in the gymnasium something new and
unheard of as a problem. He asked, “What?”
They said:—“That everything divided is more and more
multiple, and not more and more simple, because it comes
nearer and nearer to the infinite, in which all things are
infinitely.”
He promised to propose it and said, “I see this, because
I have perceived that one natural idea is the containant
of innumerable spiritual ideas; yea, that one spiritual idea
is the containant of innumerable celestial ideas. Hence
the difference between celestial wisdom, in which the angels
of the third heaven are, and spiritual wisdom in which the
angels of the second heaven are; and also between natural
widsom in which the angels of the ultimate heaven are, and
the wisdom of men.”
330. The Second Relation:—
I once heard a pleasant discussion among men, which
was about the female sex:-Whether any woman can love
her husband who is constantly enamored of her own beauty,
that is who loves herself on account of her form. They


388 MARRIAGE LOVE. [No. 330
agreed together first,--That women have a twofold beauty,
one natural which is of the face and body, another spiritual,
which is of love and manners. They also agreed that the
two kinds of beauty are quite often divisible in the natural
world, and that they are always united in the spirtual
world; for in the spiritual world beauty is the form of love
and manners, and therefore after death it very often occurs
that deformed women become beauties, and beautiful women
become deformed.
While the men were ventilating the subject certain wives
came and said:—“Permit us to be present, because to you
knowledge teaches the matter you are discussing, while to us
experience teaches it. And you also know so little about
the love of wives that it is scarcely anything. Do you know
that it is the prudence of the wisdom of wives to conceal
their love for their husbands in the inmost of their breast, and
in the centre of their heart?”
The discussion began, and THE FIRST CONCLUSION of
the men was, that:—“Every woman wishes to appear beauti-
ful in face and beautiful in manners because she is born an
affection of love, and beauty is the form of the affection; a
woman therefore who does not desire to be beautiful is not
a woman who wishes to love and be loved, and thus is not
truly a woman.”
To this the wives said:—“The beauty of a woman dwells
in gentle tenderness, and therefore in exquisite sensibility.
Hence comes the love of woman for man, and the love
of man for woman. Perhaps you do not understand this?”
THE SECOND CONCLUSION of the men was, that:—“A
woman before marriage wishes to be beautiful for men, but
after marriage, if she be chaste, for only a man and not for
men.”
To this the wives said:—“After a husband has tasted the
natural beauty of the wife he no longer sees it, but sees her
spiritual beauty and from this loves anew; and yet he recalls
the natural but under a different aspect.”


No. 331] ITERATED MARRIAGES. 389
The THIRD concLUSION from their discussion was that:—
“If after marriage a woman desires to appear beautiful in
like manner as before it, she loves men and not the man;
for a woman loving herself for her own beauty is continually
in the wish that her beauty be tasted, and as it appears
no longer to the man, as you have said, she wishes it may
be tasted by men to whom it does appear. It is clear
that she has the love of sex, and not love of one of the sex.”
To this the wives made no response, but murmured these
words:—“What woman is so free from vanity as not to
wish to appear beautiful to men also, at the same time
as to her only one?”
Several wives from heaven—who were beautiful, because
they were heavenly affections—heard these things, and con-
firmed the three conclusions of the men; but added:—
“Let them love their own beauty and its adornments only
for the sake of their husbands, and from them.”
331. The three wives, indignant that the three conclusions
of the men had been confirmed by wives from heaven, said
to the men:— “You have asked whether a woman who loves
herself for her own beauty loves her man. We now on the
other hand will consider whether a man who loves himself
for his own intelligence can love his wife. Be attentive
and hear.” And they drew this FIRST concLUSION:—“No
wife loves her man for his face, but for intelligence in his
affairs, and his manners. You should know then that the
wife unites herself with the intelligence of the man, and thus
with the man. If then a man loves himself for his own
intelligence he withdraws his love from his wife to him-
self—whence comes disunion, and not union. Moreover,
to love his own intelligence is to be wise of himself, and
this is to be insane, and is therefore to love his own insanity.”
To this the man responded:—“Perhaps the wife unites
herself with the ability of the man.” The wives laughed
at this, saying:—“Ability is not wanting so long as the man
loves the wife from intelligence, but it is wanting if he loves


390 MARRIAGE LOVE. [No. 331
from insanity. Intelligence is to love the wife only, and to
this love ability is not wanting; but it is insanity to love, not
the wife but the sex. You comprehend this.”
The SECOND CONCLUSION was:—“We women are born
into love of the intelligence of man. If then men love their
own peculiar intelligence the intelligence cannot be united
with its genuine love, which is with the wife. And if the in-
telligence of a man is not united with its own genuine love, in
the wife, his intelligence becomes insanity, from pride, and
the marriage love becomes cold. And what woman can unite
her love with cold? Or what man can unite the insanity of
his pride with the love of intelligence?”
“But,” said the men, “whence has a man honor from his
wife, if he does not set a high value on his own intelligence?”
The wives answered:—“From love; for love honors. Honor
cannot be separated from love; but love can be from honor."
Afterwards they came to this THIRD conclusion:—“You
seem as if you love your wives, and do not perceive that you
are loved by your wives and thus that you love in return, and
that your intelligence is the receptacle. If then you love
your own intelligence within you, that becomes the receptacle
of your love; and the love of one's own, because it does not
tolerate an equal, never becomes marriage love, but so long
as it flourishes remains lascivious.”
To this the men did not respond, but murmured:—“What
is marriage love?”
Certain husbands in heaven heard these things and
thence confirmed the three conclusions of the wives.


CONCERNING POLYGAMY.
332. If the reason be sought why polygamic marriages
have been utterly condemned in the Christian world, no one,
with whatever gift endowed of acute genius for seeing
through a subject, can unveil the cause unless he is first in-
structed, THAT THERE IS A TRUE MARRIAGE LOVE: THAT
THIS CANNOT EXIST OTHERWISE THAN BETWEEN TWO:
Nor BETWEEN Two, Except FROM THE LORD ALONE:
AND THAT ON THIS LovE HEAven Is INSCRIBED, witH
All ITS FELICITIES. Unless these knowledges precede,
and lay as it were the first stone, to no effect does the
mind essay to draw out from the understanding any rea-
sons—in which it may rest, and on which it may stand, as
a house upon its foundation,--why polygamy is condemned
by the Christian world.
It is known that the institution of monogamic marriage
is founded on the Lord's Word, that:—
“Whosoever shall put away his wife except for fornica-
tion, and shall marry another, committeth adultery”; and
that from the beginning, or from the first institution of mar-
riage, it was ordained that two should become one flesh;
and that man should not put asunder what God hath joined
together. (Matth. xix. 3-11.)
But although the Lord dictated these words out of the
Divine law inseribed on marriage, yet, if the understanding
cannot support it with some reason of its own, it may even,
—by turns to which it is wont, and by sinister interpreta-
tions,—get around the Divine law, and bring it into dim am-
biguity, and finally into an affirmative-negative—affirmative
because it is according to the civil law also, and negative
because it is [deemed] not according to a rational view of
the words. Into this state will the human mind fall if it be


392 MARRIAGE LOVE. [No. 332
not first instructed respecting the knowledges mentioned
above, which shall serve the understanding as an introduc-
tion to its reasonings, which knowledges are, that there is
a true marriage love; that it can exist only between two;
that it cannot exist between two except from the Lord
alone; and that upon that love heaven is inscribed with all
its felicities. But these, and other things that relate to the
condemnation of polygamy by the Christian world, are to
be shown, in order, according to the following articles:—
I. That there cannot be true marriage love except with
one wife; consequently there cannot be true marriage friend-
ship, confidence, potency, and such conjunction of minds
that the two can be one flesh.
II. That thus, except with one wife there cannot be the
celestial beatitudes, the spiritual satisfactions, and the natural
delights which, from the beginning, have been provided for
those who are in true marriage love.
III. That all these cannot be given except by the Lord only;
and that they cannot be given to others than those who go
to Him alone, and at the same time live according to His
commandments.
IV. Consequently, that true marriage love with its felic-
ities cannot be except with those who are of the Christian
church.
V. That this is the reason why it is not permitted a
Christian to marry more than one wife.
VI. That if a Christian marries more than one wife
he commits, not only natural adultery, but also spiritual
adultery. -
VII. That the Israelitish nation were permitted to marry
more wives than one, because with them there was not a
Christian church and they could not therefore have true
marriage love.
VIII. That the Mahomelans at this day are permitted
to marry more wives than one, because they do not acknowl-
edge the Lord Jesus Christ to be one with Jehovah the Father,


No. 333] POLYGAMY. 393
and so as God of heaven and earth, and cannot thence receive
true marriage love.
IX. That the Mahometan heaven is outside the Christian
heaven; and that it is divided into two heavens, a lower and a
higher; and that none are raised up into their higher heaven
but those who renounce concubines and live with one wife,
and acknowledge our Lord as equal to God the Father, to
whom dominion is given over heaven and earth.
X. That polygamy is lasciviousness.
XI. That with polygamists there cannot be marriage
chastity, purity, and holiness.
XII. That polygamists, so long as they remain polyg-
amists, cannot become spiritual.
XIII. That polgamy is not a sin in those with whom
it is a matter of religion.
XIV. That polygamy is not a sin with those who are in
ignorance concerning the Lord.
XV. That of these, they are saved, although polygamists,
who acknowledge a God, and from religion live according
to the civil laws of justice.
XVI. But that none of either of these heavens can be
consociated with angels in the Christian heavens.
333. Now follows the exposition of these:—
I. THAT THERE CANNOT BE TRUE MARRIAGE LOVE Ex-
CEPT WITH ONE WIFE; CONSEQUENTLY THERE CANNOT
BE TRUE MARRIAGE FRIENDSHIP, CONFIDENCE, Potency,
AND SUCH CONJUNCTION OF MINDS THAT THE Two CAN BE
oNE FLESH.-That at this day true marriage love is so
rare as to be commonly unknown, has been stated several
times above. That nevertheless it does actually exist,
has also been shown in its own chapter, and here and
there in those that followed. But apart from this, who
does not know that there is such a love, which in excellence
and delightfulness so transcends all other loves that they
all seem relatively of small account? That it surpasses
the love of self, the love of the world, yea, the love of life,


394 MARRIAGE LovE. [No. 333
experiences testify. Have there not been, and are there not,
those who for the woman desired and solicited as a bride
prostrate themselves on their knees, adore her as a goddess,
and submit as the vilest slaves to her good pleasure?—A
proof that this love exceeds the love of self. Have there
not been, and are there not, those who for the woman chosen
and solicited as a bride count wealth, yea, treasures if they
possess them as nothing, and who lavish them also?—A
proof that this love exceeds the love of the world. Have
there not been, and are there not, those who for the woman
chosen and solicited for a bride esteem their very life of
no account, and crave death if she does not yield to their
petition? And to this the many fierce and deadly en-
counters of rivals testify.—A proof that this love is greater
than the love of life. Have there not been, and are there
not, those who for the woman chosen and solicited for a
bride have been made insane by refusal?—May not one
rationally conclude from this beginning of the love with
many, that from its essence this love dominates over every
other love, as supreme, and that at the time the soul of the
man is in it, and promises to itself eternal beatitudes with
her of his choice and solicitation? Who, wheresoever he
may search, can discover any other cause for this than that
he has given up his heart and soul to the one? For if a
lover while in that state were given the option to elect the
most worthy, the most wealthy, and the most beautiful of all
the sex, would he not spurn the option and hold to his chosen
one? For his heart is hers alone. These things are
brought to mind that you may acknowledge that there is a
marriage love of such supereminence, and that it exists
while one only of the sex is loved. What understanding
that looks clearly at reasonings, in just connection, cannot
deduce from this that, if from his soul, or from inmosts, the
lover abides constantly in his love to her, he would realize
the eternal beatitudes which he had promised to himself
before consent and pledged in consent? It has been shown


No. 335] POLYGAMY. 395
above that, in truth, he does attain them if he goes to the
Lord and from Him lives true religion. Who else than He
enters into the life of man from above, imparts internal,
heavenly joys, and carries them into their sequences? And
this the more when at the same time He also gives continual
potency. That there is no such love and cannot be be-
cause it is not in one's self, or in this person, or that, is
not a valid conclusion.
334. Since true marriage love conjoins the souls and
hearts of the two, therefore it is united also with friendship,
and through this with confidence, and makes them both
of marriage quality,+which are so eminent above other
friendships and confidences that, just as this love is the love
of loves, so also is this friendship the friendship of friend-
ships, and the confidence likewise. There are many rea-
sons why in truth it is so with its potency too, some of
which are revealed in the Second Relation after this chap-
ter, from which potency follows the continued perpetuity
of the love. That by true marriage love the two consorts
become one flesh has been shown above in its proper chapter
—n. 156 to 183.
335. II. THAT THUs, Except witH one wife THERE
CANNOT BE THE CELESTIAL BEATITUDFs, THE SPIRITUAL
SATISFACTIONS, AND THE NATURAL DELIGHTs which, FROM
THE BEGINNING, HAVE BEEN PROVIDED FOR THOSE who
ARE IN TRUE MARRIAGE LovE.—They are called celestial
beatitudes, spiritual satisfactions, and natural delights,
because the human mind is distinguished into three regions,
the highest of which is called celestial, the second spiritual,
and the third natural, and with those who are in true mar-
riage love these three regions stand open, and influx follows
in order according to the openings. And as the amenities
of this love in the highest region are superlative, they are
perceived as beatitudes; and as in the middle region they
are less exalted, they are perceived as satisfactions; and
finally, in the lowest region, as delights. That these


396 MARRIAGE LOVE. [No. 335
amenities are real, are perceived, and felt, is established
from the Relations in which they are described. All these
felicities were provided from the beginning for those who
are in true marriage love, because in the Lord there is an
infinity of all beatitudes; and He is Divine love, and the
essence of love is that it wills to communicate all its own
goods to another whom it loves; and therefore together
with man He created this love, and inscribed upon it the
faculty of receiving and perceiving these felicities. Who
is so dull and unreasoning that he cannot see that there is
some love into which are gathered by the Lord all the
blessings, satisfactions, and delights that can ever be
brought together?
336. III. THAT ALL THESE CANNOT BE GIVEN ExCEPT BY
THE LORD ONLY; AND THAT THEY CANNOT BE GIVEN
To OTHERS THAN THOSE WHO Go To HIM ALONE, AND LIVE
According To HIS COMMANDMENTS.—This has been shown
before, in many places; to which it must be added, that
because all these blessings, satisfactions, and delights
can be granted only by the Lord, for that reason no other
should be approached. Who else can be, since “By Him
all things were made that have been made” (John i. 3)?
Since He is God of heaven and earth (Matt. xxviii. 18)?
Since No one hath ever seen the form of God the Father, nor
heard His voice, except through Him (John i. 18, v. 37, xiv.
6–11)? From these and very many other passages in the
Word it is certain that the marriage of love and wisdom,
or of good and truth, from which only marriages derive
their origin—proceeds from Him alone. From this it
follows that that love with its felicities is given to no others
but those who go to Him; and that it is given to those who
live according to His commandments, is because with
them. He is conjoined by love (John xiv. 21–24).
337. IV. CoNSEQUENTLY, THAT TRUE MARRIAGE LovE
CANNOT BE Except witH THose who ARE OF THE CHRIS-
TIAN CHURCH,-The reason why marriage love, such as is de-


No. 338] POLYGAMY. 397
scribed in its own chapter n. 57–73 and in those following it
—that is, such as it is in its essence—is not with any but those
that are of the Christian church is, because that love is from
the Lord only, and the Lord is not elsewhere so known that
he can be approached as God; also, because the love is ac-
cording to the state of the church in everyone (n. 130), and
a genuine state of the church is from no other source than
the Lord, and thus is with no others but those who re-
ceive it from Him. That these two are the first beginnings,
introductions, and establishings of that love, has already
been confirmed by such abundance of clear and conclusive
reasons that it would be entirely superfluous to add more.
That true marriage love is nevertheless rare in the Christian
world (n. 58, 59) is because so few there approach the Lord,
and among these are some who although they believe the
church do not live it; besides the many facts that are dis-
closed in the APOCALYPSE REVEALED, where the state of the
Christian church at this day is fully described. But
the truth nevertheless holds good that there cannot be true
marriage love except with those who are of the Christian
church; and for that reason polygamy has been absolutely
condemned by it. That this also is of the Lord's Divine
providence, is very clear to those who think justly respect-
ing providence.
338. V. THAT THIS IS THE REAsoN why IT Is Not PER-
MITTED A CHRISTIAN TO MARRY MORE THAN ONE WIFE.-
This follows beyond question from the things established
in preceding sections; to which it should be added:—That
the genuine desire for marriage is written in the minds of
Christians more profoundly than in the minds of the peoples
who have embraced polygamy; and hence that the minds of
Christians are more susceptible to that love than the minds
of polygamists. For this desire for marriage is written in
the interiors of the mind of Christians, because they ac-
knowledge the Lord and His Divine, and is written upon
the exteriors of their minds by the civil laws.


398 MARRIAGE LOVE. [No. 339
339. VI. THAT IF A CHRISTIAN MARRIES MoRE THAN
ONE WIFE HE COMMITs, NOT ONLY NATURAL ADULTERY,
BUT ALSO SPIRITUAL ADULTERY.—That a Christian who
marries more than one wife commits natural adultery is ac-
cording to the Lord's words, that:—It is not lawful to put
away a wife, because from the beginning they were created to
be one flesh; and that, Whosoever shall put away his wife
without the just cause, and shall marry another, committeth
adultery (Matt. xix. 3-11). Still more he that does not
put away but retains his wife, and marries another in addi-
tion. This law, proclaimed by the Lord concerning mar-
riages, has its internal cause from spiritual marriage, for
whatever the Lord spoke was in itself spiritual,—which is
meant by the saying, “The words that I speak unto you are
spirit, and are life” (John vi. 63). The spiritual which
is within these words is this, -That by polygamic marriage
in the Christian world the marriage of the Lord and the
church is profaned; likewise the marriage of good and
truth; and especially the Word, and with the Word the
church; and the profanation of these is spiritual adultery.
That the profanation of the good and truth of the church
out of the Word corresponds to adultery, and that it there-
fore is spiritual adultery; and that the falsification of good
and truth is so likewise, but in a minor degree, may be seen
confirmed in the APOCALYPSE REVEALED n. 134. The rea-
son why the marriage of the Lord and the church would be
profaned by polygamic marriages among Christians is, that
there is a correspondence between that Divine marriage
and marriages among Christians—concerning which see
above n. 83–102—which correspondence is entirely de-
stroyed if wife is added to wife; and when that is destroyed
the man consort is no longer a Christian.
The reason why the marriage of good and truth would
be profaned by polygamic marriages among Christians
is, that marriages on earth are derived from that spiritual
marriage—and the marriages of Christians differ from the


No. 340) POLYGAMY. 399
marriages of other nations in this, that as good loves truth
and truth good, and they are one, so is it with the wife and
husband. If therefore a Christian should add wife to wife
he would disrupt the spiritual marriage within him, and
thus profane the origin of his marriage, and so commit
spiritual adultery. That marriages on earth are derived
from the marriage of good and truth, may be seen above
at n. 116-131. That a Christian would profane the Word
and the church by polygamic marriage, is because the Word
in itself regarded is a marriage of good and truth, and
likewise the church in the degree that this is from the Word
(See above at n. 128-131).
Now, it is plain that a Christian man—because he knows
the Lord, has the Word, and the church in him is from
the Lord through the Word—has, more than a man
not a Christian, the capability of being regenerated,
and so of becoming spiritual; and also of attaining true
marriage love, for they go together. Since those from
among Christians who marry more wives than one not only
commit natural adultery, but at the same time also spirit-
ual adultery, it follows that the damnation of Christian
polygamists after death is more severe than the damnation
of those who only commit natural adultery. To a ques-
tion concerning their state after death, I heard the answer
that heaven is entirely closed to them; and that in hell they
appear as if lying in hot water in a bath house—that from
a distance they thus appear although they stand and walk
upon their feet; and that it is so with them from inward
frenzy; and that some such are cast into gulfs that are at
the borders of the worlds.”
34o. VII. THAT THE ISRAELITISH NATION were PER-
MITTED to MARRY MORE wives than ONE, BECAUSE witH
THEM THERE was NOT A CHRISTIAN CHURCH AND THEY
COULD NOT THEREFORE HAVE TRUE MARRIAGE LOVE.-
There are at this day those who think doubtfully respect-
*See. A. C. n. 9582; E.U. n. 128. Tr.


4OO MARRIAGE LOVE. [No. 340
ing the institution of monogamic marriages, or the mar-
riage of one man with one wife, and trouble themselves with
reasoning about it, thinking that because polygamic mar-
riages were permitted openly to the Israelitish people and
their kings, as to David and Solomon, they should in them-
selves be permissible also to Christians. But they have
no distinctive knowledge of the Israelitish and of Christian
nations; nor respecting the externals and the internals of
the Church, neither concerning the change of the Church
by the Lord from exernals to internals; consequently they
know nothing, from interior judgment, respecting marriages.
It must be kept in mind, in general, that man is born
natural that he may become spiritual; and so long as he
remains natural he is in night, and as in sleep, respecting
spiritual things; and that then he does not even know the
distinction between the external natural and the internal
spiritual man. That there was not a Christian church with
the Israelitish nation is known from the Word. For they
were looking, as they are looking still, for a Messiah who
would exalt them above all nations and peoples in the
world; wherefore, if it had been said and were now said to
them that the Messiah's kingdom is over the heavens, and
from thence over all nations, they would have set it down
among the absurdities. Hence it was that when our Lord,
the Christ, or Messiah, came into the world, they not only
did not acknowledge Him, but even atrociously put Him
away out of the world. From these facts it is evident that
there was not a Christian church with that nation,-as
there is not at this day; and they with whom the Christian
church is not are natural, as to the external and the internal
—and with them polygamy is not prejudicial, for it is writ-
ten upon the natural man, and he in fact perceives no other
love in marriages than such as is of lust. This is meant
in the saying of the Lord:—“Moses for the hardness of
your heart permitted you to put away your wives; but from
the beginning it was not so.” (Matth. xix. 8.) It is said


No. 341] POLYGAMy. 4or
that Moses permitted, in order that it may be known it
was not the Lord. And it is known from His precepts,
and from His abrogation of the ritual which served only
for the use of the natural man, that the Lord teaches the
internal, spiritual man:—From His precepts concerning
washing, that it is the purification of the internal man
(Matth. xv. 1, 17-20; xxiii. 25, 26; Mark vii. 14–23):—
Concerning adultery, that it is the lust of the will (Matth.
v. 28):—Concerning the putting away of wives, that it is
unlawful; and concerning polygamy, that it is not agree-
able to the Divine law (Matth. xix. 3–9).
These, and many other things the Lord taught, which
are of the internal and spiritual man, because He alone
opens the imternals of human minds and makes them spir-
itual; and He applies these to things natural in order that
they also may derive a spiritual essence,—as in fact
they do if He is approached, and if the life is according
to His precepts:—Which, are, in brief, that one should be-
lieve in Him; and shun evils because they are of the devil
and from the devil; and do goods because they are of the
Lord and from the Lord; and do both as if of one's self,
and at the same time believe that they are done by the
Lord through him. The very reason why the Lord alone
opens the internal spiritual man, and brings this into the
external natural man, is that every man thinks naturally
and acts naturally, and for that reason could not perceive
anything spiritual and receive it into his natural if God
had not put on the Natural Hu man, and made even that
Divine. From these considerations the truth is now evi-
dent, that the Israelitish nation were permitted to take
more than one wife because there was not a Christian
church with them.
341. VIII. THAT THE MAHomeTANS AT THIs DAY ARE
PERMITTED to MARRY MORE wives THAN ONE, BECAUSE
THEY Do Not ACKNowledge THE LoRD JESUS CHRIST
To BE ONE witH JEHOVAH THE FATHER, AND so As


4O2 MARRIAGE LOVE. [No. 341
GoD of HEAVEN AND EARTH, AND CANNOT THENCE RE-
CEIVE TRUE MARRIAGE LOVE.—Mahometans, from the
religion handed down by Mahomet, acknowledged Jesus
Christ as the Son of God, and as a very great Prophet,
and that He was sent into the world by God the Father
to teach men; but not that God the Father and He
are one; and that His Divine and Human are one Per-
son, united as the soul and body, according to the belief
of all Christians from the Athanasian creed. Therefore
the followers of Mahomet could not acknowledge our Lord
as any God from eternity, but only as a perfect natural man;
and because Mahomet thus thought, and thence his dis-
ciple followers thus think, and because they know that God
is one, and that that God is He who created the universe,
they could not but pass Him by in their worship, and this
the more because they also declare Mahomet to be a very
great Prophet. And they do not know what the Lord taught.
It is for this reason that the interiors of their mind, which in
themselves are spiritual, cannot be opened—which can be
opened only by the Lord, as may be seen just above at n.
340. The real reason why they are opened by the Lord
when He is acknowledged, and is approached as God of
heaven and earth, and with those who live according to His
precepts is that, otherwise there is no conjunction, and with-
out conjunction there is no reception. There is presence of
the Lord with man; and there is conjunction with Him. To
go to Him brings presence; to live according to His precepts
effects conjunction. And His presence only is without re-
ception; but presence and at the same time conjunction is
with reception. Concerning these matters I will relate this
that is new from the spiritual world:—There, every one is
made present by thought about him; but no one is conjoined
to another except from affection of love, and affection of love
is implanted by doing his words and his pleasure. This
fact, familiar in the spiritual world, takes its origin from the
Lord, in that He is thus present, and is thus conjoined.


No. 342] POLYGAMY. 403
These things are said that it may be known why it is
permitted Mahometans to take more wives than one;
that it is because with them there is no true marriage love,
—which is only between one man and one wife—for the
reason that they have not, from religion, acknowledged the
Lord as equal to God the Father, and thus as God of heaven
and earth. That marriage love is according to the state
of the Church with everyone, see above at n. 130, and at
many places in the foregoing pages.
342. IX. THAT THE MAHOMETAN HEAven Is out-
SIDE THE CHRISTIAN HEAven; AND THAT IT IS DIVIDED
INTo Two HEAvens, A Lower AND A HIGHER; AND THAT
NONE ARE RAISED UP INTO THEIR HIGHER HEAVEN
BUT THOSE WHO RENOUNCE CONCUBINES AND LIVE WITH
oNE wife, AND ACKNowledge our LoRD As EQUAL To God
THE FATHER, To whoM DOMINION IS GIVEN over HEAVEN
AND EARTH-Before anything is said in particular respect-
ing these heavens, it is important that some things should
first be said about the Lord's Divine Providence in relation
to the rise of the Mahometan religion. That this religion
was received by more kingdoms than the Christian religion
may be a stumbling-block to those who think of Divine
Providence, and at the same time believe that no one can
be saved but who is born a Christian. But the Mahome-
tan religion is not a stumbling-block to those who believe
that all things are of the Divine Providence. They inquire
and also discover wherein it is [of Divine Providence.]
It is in this:—That the Mahometan religion acknowledges
our Lord as the Son of God, as the wisest of men, and
as a very great prophet, who came into the world that he
might teach men. But as the Mahometans made the Koran
the only book of their religion, and consequently Mahomet
who wrote it is seated in their thoughts, and they follow
him with a kind of worship, they therefore think little
about our Lord. That it may be fully known that that
religion was raised up by the Lord's Divine Providence,


4O4 MARRLAGE LOVE. [No. 342
for the destruction of the idolatries of many nations, it
shall be explained in some order:—
First then respecting the origin of idolatries:—Before
that religion there was worship of idols in every country on
earth. The cause of it was that, previous to the coming
of the Lord the churches were all representative. And
such was the Israelitish Church; the tabernacle there, the
garments of Aaron, the sacrifices, all things of the temple
at Jerusalem, and the statutes also, were representative.
And with the ancients there was a knowledge of corre-
spondences, which is also knowledge of representations—
the very knowledge of the wise, cultivated especially by
the Egyptians. Hence their hieroglyphics. From this
knowledge they understood what animals of every kind
signified; and trees of every kind; and what mountains,
hills, fountains, and what the sun, the moon, and the
stars signified. By that knowledge they also had cognition
of things spiritual; because the things that were repre-
sented, which were their origins, were such as are matters
of spiritual wisdom with the angels. Now, as all their
worship was representative, consisting only of correspond-
ences, therefore they held their worship upon mountains,
and hills, and also in groves, and gardens; and for that
reason they consecrated fountains, and in adorations turned
their faces to the rising sun; and especially made sculp-
tured horses, oxen, calves, lambs, yea, and birds, fishes,
serpents, and set them up at home and elsewhere, in
order, according to the spiritual things of the church to which
they corresponded, or which they represented. Similar
objects they also placed in their temples, that they might call
to remembrance the holy things of worship which they sig-
nified. In the course of time, when the knowledge of corre-
spondences was lost in forgetfulness, their posterity began to
worship the sculptured images themselves, as in themselves
holy,–not knowing that their forefathers saw nothing holy
in them, but only that they represented and therefore
t


No. 343] - POLYGAMY. 405
signified holy things, according to their correspondences.
Hence arose the idolatries which filled all countries of the
world—the Asiatic with the surrounding islands, the African,
and the European.
That all these idolatries might be extirpated, it was brought
to pass of the Lord's Divine providence that a new religion
should begin, accommodated to the genius of the orientals,
in which there should be something from each Testament
of the Word, and which should teach that the Lord came
into the world, and that He was the greatest Prophet, the
wisest of all, and the Son of God. This was accomplished
through Mahomet, from whom that religion has its name.
From all this it is plain that this religion was raised up
by the Lord's Divine providence, and accommodated, as was
said, to the genius of the orientals; to the end that it might
destroy the idolatries of so many nations, and give them
some knowledge of the Lord before they should come into
the spiritual world,—which takes place after death with
everyone; which religion could not have been received by so
many kingdoms, and extirpate their idolatries, if it had not
been accommodated to their ideas, -especially if polygamy
had not been permitted. This was permitted also for the
reason that without the permission the orientals would have
flamed into filthy adulteries more than Europeans, and would
have perished.
343. The reason why the Mahometans also have a heaven
is, that all throughout the whole world are saved who acknowl-
edge God, and from religion shun evils as sins against Him.
That the Mahometan heaven is distinguished into two, a
lower and a higher, I have heard from themselves; and
that in the lower heaven they live with several both wives
and concubines, as in the world; but that those who re-
nounce concubines and live with one wife are elevated into
their higher heaven. I have also heard that it is impossible
for them to think that our Lord is one with the Father; but
that it is possible for them to think Him equal, and that


406 MARRIAGE LOVE. [No. 343
dominion is given to Him over heaven and earth, because He
is His Son. This therefore is the faith of those to whom
ascent is given by the Lord into their higher heaven.
344. It was once given me to perceive the quality of the
heat of the marriage love of polygamists. I spoke with one
who took the place of Mahomet. Mahomet himself is
never present, but a substitute deputed in his place—to the
end that those recently from the world may as it were see
him. This substitute, after some conversation with him
from a distance, sent me an ebony spoon, and other things
which were indications that it was from him. And at the
same time communication was opened for the heat of the
marriage love of those who are there, and it was perceived
by me as the fetid heat of a bagnio, perceiving which I
turned me away and the channel of communication
was closed.
345. X. THAT POLYGAMY IS LASCIVIOUSNESS is because
its love is divided among several, and is love of the sex,−
and is a love of the external natural man, and so is not
marriage love, which alone is chaste. That polygamic
love is divided among several is known, and divided love
is not marriage love, which cannot be severed from the
one of the sex. The love is therefore lascivious, and po-
lygamy is lasciviousness. That polygamic love is love of the
sex is clear, for it only differs from it in being limited to the
number that the polygamist is able to take to himself, and
in being held to certain regulations established for the
public good; also in that it permits the addition of con-
cubines to wives. And being thus love of the sex it is love
of lasciviousness. Polygamic love is a love of the external
or natural man, because it is inscribed on that man;
and whatever the natural man does from himself is
evil, out of which he cannot be led except by elevation
into the internal spiritual man, which is done by the Lord
alone. And the evil looking at the sex which inheres in
the natural man is whoredom; and because this is de-


No. 347] POLYGAMY. 4O7
structive of society, in place of whoredom a similitude of
it was introduced which is called polygamy. All the evil
into which a man is born from his parents is implanted
in his natural man,—and none in his spiritual man, be-
cause into this he is born from the Lord. From the rea-
sons that have been adduced, and from many others also,
it may be seen clearly that polygamy is lasciviousness.
346. XI. THAT witH POLYgAMISTS THERE CANNOT
BE MARRIAGE CHASTITY, PURITY, AND HOLINESS.—This
follows from the things established just above, and mani-
festly from what were shown in the chapter on THE
CHASTE AND THE NON-CHASTE, especially from these
things in that chapter:—That chaste, pure, and holy, are
only predicable of monogamic marriages, or those of one
man with one wife (n. 141); also that true marriage love is
chastity itself; and that all the delights of that love, even the
ultimate, are therefore chaste (n. 143, 144). And moreover
from things which were adduced in the chapter on TRUE
MARRIAGE LovE—as, from these things in that chapter:-
That true marriage love, which is of one man with one wife,
by virtue of its origin and of its correspondence, is celestial,
spiritual, holy, and pure, beyond every love (n. 64, and fol-
lowing numbers). Now, as chastity, purity, and holiness,
are only in true marriage love, it follows that they are not
and cannot be in polygamous love.
347. XII. THAT A POLYGAMIST, SO LoNG AS HE RE-
MAINS A POLYGAMIST, CANNOT BECOME SPIRITUAL.—To
become spiritual is to be elevated out of the natural, that is
out of the light and heat of the world into the light and heat
of heaven. No one knows of this elevation but one who
is elevated; and the natural man not elevated does not
perceive but that he is elevated. The reason is that al-
though natural he, equally with the spiritual man, can elevate
his understanding into the light of heaven, and can think and
talk spiritually. But, if the will does not at the same time
follow the understanding in that elevation he is not ele-


408 MARRLAGE LOVE. [No. 347
vated; for he does not abide in the elevation, but after
the moment lets himself down to his will, and fixes his
station there. It is said the will, but the love also is meant,
because the will is the receptacle of love, for what a man
loves he wills. From these few considerations it is evi-
dent that a polygamist, so long as he remains a polygamist,
or what is the same, a natural man so long as he remains
natural, cannot become spiritual.
348. XIII. THAT POLYGAMY IS NOT A SIN IN THose
witH WHOM IT Is A MATTER OF RELIGION.—Everything
that is contrary to religion is believed to be a sin, because
against God; and on the other hand everything that is with
religion is believed not to be a sin, because with God.
And as with the children of Israel polygamy was of
religion, and is so likewise with the Mahometans of today,
it could not and cannot be imputed to them as a sin. More-
over, that it may not be a sin to them they remain natural
and do not become spiritual,—and the natural man can-
not see that there is any sin in such things as are of the
received religion; this only the spiritual man sees. It
is for this reason that, although from the Koran they ac-
knowledge our Lord as the Son of God, yet they do not
go to Him but to Mahomet, and so long as they do this
they remain natural, and therefor do not know that there
is any evil, nor indeed that there is any lasciviousness, in
polygamy. The Lord indeed says, “If ye were blind
je would not have sin, but now that ye say “we see” your
sin remaineth” (John ix. 41). Since polygamy cannot
convict them of sin they therefore after death have a heaven
of their own (n. 342), where they have joys according to
their life.
349. XIV. THAT POLYGAMY Is Not A SIN witH THose
WHO ARE IN IGNORANCE CONCERNING THE LORD.—The
reason is, that true marriage love is from the Lord alone,
and cannot be given by the Lord to others than those who
know Him, acknowledge Him, believe in Him, and live the


No. 35o) POLYGAMY. 4O9
life which is from Him; and they to whom that love cannot
be given do not know but that the love of sex and marriage
love are the same, consequently polygamy also. Add to
this that polygamists who know nothing of the Lord remain
natural,—for a man becomes spiritual from the Lord only,–
and to a natural man that is not imputed as a sin which is
according to the laws of his religion, and at the same time of
society. He also acts according to his reason, and the
reason of the natural man is in utter darkness respecting
true marriage love, and this love in its excellency is spiritual.
And yet their reason is taught, by experience, that it is for
the public and private peace that promiscuous lust, in com-
mon, should be restricted, and relegated to everyone within
his own house. Hence is polygamy.
35o. It is known that man is born more abject than a
beast. All beasts are born into knowledge corresponding
to the love of their life. As soon as they fall from the womb,
or are excluded from the egg, they see, hear, walk, know
their food, their mother, their friends, and enemies, and not
long after know their sex, and know to love, and also to
rear their offspring. Man alone when he is born has no such
knowledge, for no knowledge is connate with him. He
has only a faculty and inclination for receiving the things
which are of knowledge and of love, and if he does not re-
ceive them from others he remains viler than a beast. Man
is born such, to the end that he may attribute nothing to
himself but to others, and finally everything of wisdom and
of the love of it to God alone, and that thereby he may
become an image of God, as may be seen in the Relation
at n. 132-136. From these considerations it follows that
a man who does not know from others that the Lord came
into the world, and that He is God, and who has only im-
bibed some notions of the religion and laws of his country,
is not to blame if he does not think more of marriage love
than of love of the sex, and that he believes polygamic love
to be the only marriage love. The Lord leads them in


4Io MARRIAGE LOVE. [No. 35o
their ignorance, and under Divine auspices providently
conducts those away from imputation of guilt who from re-
ligion shun evils as sins,—-to the end that they may be saved.
For every man is born for heaven, and none for hell; and
everyone comes into heaven of the Lord, and goes to hell
of himself.
351. XV. THAT OF THESE, THEY ARE SAved, ALTHOUGH
POLYGAMISTS, WHO ACKNOWLEDGE A GOD, AND FROM
RELIGION LIVE ACCORDING TO THE CIVIL LAws of JUSTICE.
—All, throughout the whole world, who acknowledge a God
and live according to the civil laws of justice, from religion,
are saved. By the civil laws of justice are meant precepts
such as are in the decalogue, which are, That a man must
not kill, must not commit adultery, must not steal, must
not bear false witness. These precepts are civil laws of
justice in all kingdoms on earth; for without them no king-
dom could endure. But they are lived by some for fear of
the penalities of the law, by some from civil obedience, and
by some from religion also; and they by whom they are lived
also from religion are saved. The reason is that then God
is in them, and the man in whom God is is saved. Who
does not see that with the children of Israel, from the time
they went forth out of Egypt, it was among their laws that
one must not kill, must not commit adultery, must not steal,
must not bear false witness—since without these laws their
community or society could not have subsisted? And yet
the same laws were promulgated by Jehovah God upon
Mount Sinai with a stupendous miracle. But the reason
of their promulgation was, that the same laws might also be
made laws of religion, and so, that they should do them
not only for the good of society but also for God, and that
through doing them from religion, for God, they might be
saved.
From these considerations it is certain that Pagans who
acknowledge a God and live according to the civil laws of
justice are saved. For it is not their fault that they know


No. 352] POLYGAMY. 4II
nothing about the Lord, and consequently nothing about
the chastity of marriage with one wife. And assuredly it is
contrary to Divine justice that they who acknowledge a
God and from religion live the laws of justice—which
are, to shun evils because they are sins against God and
to do goods because they are with God, should be
condemned.
352. XVI. BUT NONE FROM EITHER of THESE HEAvens
CAN BE CONSOCIATED WITH ANGELS IN THE CHRISTIAN
HEAVENS.—The reason is, that in the Christian heavens there
is heavenly light which is Divine truth and heavenly heat
which is Divine love, and these two discover of what kind
goods and truths are, as well as of what kind are evils and
falsities. It is on this account that all communication
between the Christian heavens and the Mahometan heavens
is prevented; likewise between them and the heavens of
the gentiles. If there were communication none could
have been saved but who were in heavenly light, and at the
same time in heavenly heat, from the Lord. Nay, nor could
these have been saved if there were conjunction of the
heavens, for all the heavens would be so shaken by the
conjunction that the angels could not subsist. For, from
the Mahometans the unchaste and lascivious would flow
into the Christian heaven, which could not be endured
there; and from the Christian heaven the chaste and pure
would flow into the Mahometan heaven, which would be
insufferable there. And then, by the communication and
thence conjunction Christian angels would become natural
and thus adulterers, or if they remained spiritual there
would be a sense of the lascivious around them continually,
which would take away all the blessedness of their life.
Equally disturbing would be the effect in the Mahometan
heaven; for the spiritual influences of the Christian heaven
would continually surround and torment them, and deprive
them of every enjoyment of their life; and especially would
insinuate that polygamy is sin,_and they would thus be


4I2 MARRIAGE LOVE. [No. 352
perpetually reproved. This is the reason why the heavens
are all entirely distinct, so that there is no conjunction be-
tween them—except through the influx of light and heat
from the Lord out of the sun in the midst of which He is;
and this influx enlightens and vivifies every-one according
to reception, and the reception is according to religion.
There is this communication, but not of the heavens between
themselves.
353. To this I will add two Relations:—First:-I was
once in the midst of angels, and listening to their con-
versation. The conversation was on the subject of intel-
ligence and wisdom:—“That a man does not perceive but
that both are in himself, and thus that whatever thought
comes from the understanding or intention from the
will is from himself, when the truth is that not the least
of it is from the man, except the faculty of receiving from
God the things that are of understanding and of will. And
because every man from birth is inclined to love himself-
lest from love of himself and conceit of his own intelligence
man should perish, it was provided from creation that the
man's love should be transcribed into a wife, and be im-
planted from birth in her, so that she shall love the intelli-
gence and wisdom of her man, and thus the man,—by which
means the wife continually attracts the man's pride in his
own intelligence to herself, and extinguishes it in him and
vivifies it in herself, and so turns it into marriage love—and
fills it with amenities beyond measure. This is provided
by the Lord in order that conceit of his own intelligence
may not infatuate the man to such a degree that he would
believe that he is intelligent and wise of himself, and not
from the Lord, and thus eat of the tree of knowledge of
good and evil, and thence believe himself like God, and
even a God, as the serpent (which is love of one's own
intelligence) said and persuaded; for which the man after


4I4 MARRIAGE LOVE. [No. 354
And they did so, and then at once thought from their
interior selves—and they spoke from reasonings which they
had inwardly cherished in favor of man's own intelligence.
At that moment there appeared a tree by the way, and it
was told them:-“This is the tree of knowledge of good and
evil. Have a care that you do not eat of it.”
But nevertheless the three, infatuated with their own
intelligence, were inflamed with a desire to eat of it, and said
among themselves, “Why not? Is the fruit not good?”
And they went to it and ate.
Then immediately the three, because they were in similar
faith, became cordial friends,-and went together in the way
of their own intelligence, which tends towards hell; but yet
I saw them coming back, for they were not yet prepared.
355. The Second Relation:-
Once when I was looking abroad in the world of spirits
I saw, in a certain meadow, men clothed in garments like
those of men in the world, from which I knew that they
were lately come from the world. I approached them, and
stood aside, that I might listen to what they were saying
among themselves. They were talking about heaven, and
one among them, who had some knowledge of heaven,
said:—
“Wonderful things are there, such as can never be be-
lieved by any one unless he has seen them. There are
paradisal gardens, magnificent palaces—architecturally
constructed because by the very art itself—resplendent as if
with gold, in front of which are columns of silver upon which
there are heavenly forms of precious stones; and also houses
of jasper, and of sapphire, in front of which are majestic
porticos through which the angels enter; and within the
houses are decorations which no art nor language can de-
scribe. As to the angels themselves, they are of both sexes,
young men and husbands, and maidens and wives, maidens


No. 355] POLYGAMY. 4IS
so beautiful that there is no likeness of such beauty in the
world. Yet the wives are still more beautiful, and appear
as very effigies of heavenly love. And their husbands appear
as effigies of heavenly wisdom, and are all in the bloom of
early manhood. And what is more, it is not known there
that there is any love of sex other than marriage love; and,
which you will wonder at, the husbands have a perpetual
faculty of enjoyment.”
The newly arrived spirits smiled at each other when they
heard that there is no love of sex there other than marriage
love; and that they have a perpetual faculty of enjoyment,
and said
“You tell things that are past belief. There is no such
faculty. You are perhaps relating fables.”
But a certain angel from heaven then unexpectedly stood
in their midst, and said, “Hearken, I pray you, to me. I
am an angel of heaven, and have lived with my wife now a
thousand years, and through all the years have been in the
flower of age, like as you see me here. This comes to me
from marriage love with my wife; and I can assert that the
faculty with me has been and is perpetual. But as I per-
ceive that you believe this is not possible, I will speak to
you of the matter from reason, according to the light of
your understanding. You know nothing of the primeval
state of mankind, which is called by you a state of integrity.
In that state all the interiors of the mind were open even to
the Lord, and thence 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 love each other perpetually, they
perpetually will to be united,—and the interiors of the mind
being open, that spiritual marriage love with its perpetual
effort flows freely down and creates the faculty. The soul
itself of man, being in the marriage of good and truth, is not
only in perpetual effort to that unition, but is also in perpetual
effort to fructification and to the production of its own like-
ness. And—as the interiors of man are opened by that mar-


416 MARRIAGE LOVE. [No. 3ss
riage even from the soul, and the interiors continually look
to the effect in the ultimates, as an end, that they may come
forth into being—hence the perpetual effort to fructify and
produce the likeness of itself, which is of the soul, becomes
an effort of the body; and as the ultimate of the soul’s
operation in the body, with two consorts, is in the ultimates
of love there, and is dependent on the state of the soul, it is
plain from whence this perpetual is, in them. There is also
perpetual fructification, because the universal sphere of
generating and propagating the celestial things which are of
love and the spiritual things which are of wisdom, and
thence the natural things which are of their offspring, goes
forth from the Lord and fills the universal heaven, and the
universal world; and that heavenly sphere fills the souls
of all mankind, and descends through their minds into the
body, even to its ultimates, and gives the power of generating.
But this cannot be to others than those in whom the way is
open, from the soul through the higher and lower things of
the mind, into the body, down to its ultimates—which is the
case with those who suffer themselves to be led back by the
Lord to the primeval state of creation. I can affirm that
with me now, for a thousand years, neither the faculty, nor
strength, nor ability has ever failed; and that I have known
nothing at all of any diminution of powers—for that they are
perpetually renewed, by the continually inflowing universal
sphere that I have spoken of; and then they gladden and
not becloud the spirit, as with those who suffer the loss of
them. Moreover, true marriage love is just like the warmth
of spring, from the inflowing of which all things aspire to
germination and fructification,-and there is no other heat
in our heaven, so that, with consorts there it is spring in its
perpetual effort; and it is this perpetual effort from which
the ability comes. But with us in the heavens fructifica-
tions are different from those on earth. With us they are
spiritual fructifications, which are of love and of wisdom, or
of good and of truth; the wife, from the wisdom of her


No. 356] POLY GAMY. 417
husband, receives in herself the love of it; and the husband,
from the love of it in his wife, receives in himself the wisdom.
Yea, the wife is actually formed into love of the wisdom of
her husband,-which is effected by receptions of the propaga-
tions of his soul, with the delight arising from the fact that
she wills to be love of her husband's wisdom. Thus does
she from a virgin become a wife, and a likeness. And from
this, love with its inmost friendship in the wife, and wisdom
with its felicity in the husband, perennially increase, and this
to eternity. This is the state of the angels of heaven.”
When the angel had thus spoken he looked upon those who
were newly come from the world, and said to them:-“You
know that you have loved your consorts when you have been
in the energy of love, and that after the delight you have
turned away; but you do not know that we in heaven love
our consorts not from that energy, but that we have the
energy from love, and that because we love our consorts
perpetually it is perpetual in us. If then you can invert your
state you can comprehend this. Who that loves his con-
sort perpetually does not love her with his whole mind and
with his whole body? For love turns all things of the mind
and all things of the body towards that which it loves; and
the fact that it is so reciprocally, conjoins them so that they
become one.”
And he said further:—“I shall not speak to you of the
marriage love implanted from creation, in the male and in
the female, and of their inclination to legitimate conjunc-
tion; nor of the faculty of prolification in the male, which
makes one with the faculty of multiplying wisdom from love
of truth—and that in so far as a man loves wisdom from
love of it, or loves truth from good, in so far he is in true
marriage love and in the accompanying vigor of it.”
356. Saying this the angel ceased; and the new comers
comprehended from the spirit of his speech that there can
be a perpetual faculty of enjoyment, and it so gladdened
their minds that they exclaimed, “O, how happy the state


418 MARRIAGE LOVE. [No. 356
of angels. We perceive that you in heaven remain to
eternity in the state of youth, and hence in the vigor of that
age. But tell us, how may we also attain that vigor?”
And the angel responded:—“Shun adulteries as infernal,
and go to the Lord, and you will have it.”
And they replied:—“We will thus shun them, and go to
the Lord.”
But the angel answered:—“You cannot shun adulteries
as infernal evils unless you shun all other evils likewise, for
adulteries are the complex of them all; unless you shun
them you cannot go to the Lord. Others than such the
Ilord does not receive.”
After this the angel departed, and the new spirits went
away sorrowful.


CONCERNING JEALOUSY.
357. Jealousy is treated of here because it also pertains
to marriage love. But there is a just and an unjust
jealousy. Just jealousy is with consorts who mutually
love each other; there is with them a just and prudent zeal
lest their marriage love be violated, and therefore just
grief if it be violated.
But unjust jealousy is with those who by nature are
suspicious, and of sickly mind, from viscous and bilious
blood. Moreover, all jealousy is by some considered a fault.
Especially is it so by whoremongers, who cast blame upon
just jealousy.
The word zelo-typia, jealousy, is from zelus-typos, and
there is a type or form of zeal which is just, and a zeal which
is unjust; and the differences shall now in what follows
be unfolded. It shall be done in this order:-
I. That in itself regarded zeal is as the fire of love burning.
II. That the burning or flame of love, which is zeal, is a
spiritual burning or flame, arising from an injestation or
assault of the love.
III. That the zeal of a man (homo) is of such kind as
his love, thus it is of one kind with him whose love is good,
and of another kind with him whose love is evil.
IV. That the zeal of a good love and the zeal of an evil love
are alike in externals, but in internals they are entirely un-
like.
V. That the zeal of a good love, in its internals, conceals
love and friendship; but that the zeal of an evil love in its
internals conceals hatred and vindictiveness.
VI. That the zeal of marriage love is called jealousy.
VII. That jealousy is as a flaming fire against those who
injest the love in a consort, and that it is as a horrible fear
of the loss of that love.


42O MARRIAGE LOVE. [No. 357
VIII. That there is spiritual jealousy with monogamists,
and natural with polygamists.
IX. That jealousy with consorts who tenderly love each
other is a just grief, from sound reason, lest marriage love be
divided and so perish.
X. That with consorts who do not love each other jealousy
is from many causes; with some, from a varying infirmity of
mind.
XI. That with some there is no jealousy, also from
various causes.
XII. That there is also jealousy for mistresses, but not of
such kind as for wives.
XIII. That there is jealousy also among beasts; and
among birds.
XIV. That jealousy with men and husbands is of another
kind than with women and wives.
Now follows the explanation of these propositions:—
358. I. THAT IN ITSELF REGARDED ZEAL Is As THE
FIRE of LovE BURNING:—The nature of jealousy cannot be
understood unless there is an apprehension of what zeal is,
for jealousy is the zeal of marriage love. Zeal is as the fire
of love burning because zeal is of love, and love is spiritual
heat, and this in its origin is as fire. As regards the first
statement, it is known that zeal is of love; nothing else
is meant by being zealous, and by acting from zeal, than act-
ing with the energy of love. But as when it is manifested
it does not appear as love, but as an antagonist, and foe,
enraged and fighting against him who does injury to love, it
may be called also the defender and protector of love. For
all love is of such a nature that it rises in indignation and
anger, yea, in fury, when cut off from its delight. Therefore
if love be touched, especially a ruling love, it produces an
emotion of the mind, and if the touch hurts it becomes a
flaming passion. Whence it may be seen that zeal is not a
very high degree of love, but is love burning. The love of
one and the corresponding love of another are as two confed-


No. 359] JEALOUSY. 42I
erates; but when the love of one rises against the love of the
other they become as enemies. The reason is that love is the
being (esse) of man's life, and therefore he who assaults the
love assails the life itself, and then a state of wrath arises
against the assailant, as the state of any man whom another
attempts to kill. Such passion pertains to every love, even
the most peaceful, -as is plainly seen from hens, geese, and
birds of every kind, in that they rise up without fear against,
and fly at those who disturb their young, or take away their
food. Some beasts it is well known are angry, and wild
beasts are furious, if their whelps are threatened, or their
prey is taken from them.
Love is said to flame, like fire, because love is nothing
else than spiritual heat, arising from the fire of the angelic
sun, which is pure love. That love is heat, as if from fire,
is very manifest from the heat of living bodies, which is
from no other source than their love; and from the fact
that men grow warm, and are inflamed, according to the
arousings of love. From all which it is plain that zeal is as
the fire of love burning.
359. II. THAT THE BURNING or FLAME of LovE,
which is zEAL, Is A SPIRITUAL BURNING OR FLAME, ARISING
FROM AN INFESTATION OR ASSAULT OF THE LovE.—That
zeal is a spiritual burning, or flame, is clear from what has
been said above. Since love in the spiritual world is heat,
arising from the sun there, it therefore also appears from
a distance there as flame. Thus heavenly love appears to
the angels in heaven, and thus does infernal love appear
to the spirits in hell. But it should be known that the flame
does not consume, like a flame in the natural world. Zeal
arises from an assault of love because love is the heat of the
life of every one, and therefore when the life's love is assailed
the heat of life sets itself aflame, resists, and breaks forth
against the assailant, and of its own force and power acts
as an enemy, just as the flame of a fire against him who
agitates it. That zeal is as a fire appears from the eyes,


422 MARRIAGE LOVE. [No. 359
in that they flash; from the face, that it is inflamed; and
from the tone of voice; and the gestures. Love does this—
being the heat of life—lest it be extinguished, and with it
all alacrity, vivacity, and perceptibility of enjoyment from
its love.
360. How love is kindled and inflamed into zeal by an
assault upon it, as fire into a blaze, shall be explained:—
Love resides in man's will; but it is not enkindled in the
will itself, but in the understanding. For in the will it is as
fire, and in the understanding as a flame. Love in the will
knows nothing about itself-because it feels nothing of itself
there, and does nothing of itself there; but it comes into
effect in the understanding and its thought. When there-
fore love is attacked, it exasperates itself in the under-
standing. This is done by various reasonings. These rea-
sonings are as sticks of wood which the fire sets aflame, and
which thence burn. They are thus as so much kindling, or
so much combustible material, from which the spiritual flame
arises—which is of much variety.
361. The very reason shall be unfolded, why a man is
set on fire by an attack upon his love. The human form,
from creation, is in its inmosts a form of love and wisdom.
In man all affections of love and thence all perceptions of
wisdom are brought together in most perfect order, so that
they together form a unanimity, and thus a one. These are
of substance, for substances are the subjects of them. Since
then the human form is composed of these, it is plain that
if the love be attacked, the universal form with all and the
single things therein is in the instant, or at the same time, also
attacked; and as from creation it is given to all living things
to will to remain in their own form, the general complex
wills this, from its particulars, and the particulars from the
general. Hence, when the love is attacked it defends itself
by its understanding, and the understanding by things of
reason and of imagination, whereby it brings the event before
itself-especially by those things that are as one with the


No. 363] JEALOUSY. 423
love which is attacked. If this were not so the whole form
would be made to totter, by privation of love. Hence now
it is that, in order that it may resist attacks, love hardens the
substances of its form and erects them as it were into crests—
so many pricks; that is it crimps itself. Such is the exas-
peration of love which is called zeal. If therefore there is
not abundant power to withstand, anxiety arises, and grief,
because it foresees the extinction of the interior life with its
delights. But on the other hand if love is favored, and
caressed, the form relaxes itself, softens itself, dilates itself,
and the substances of the form become soft, bland, gentle,
and alluring.
362. III. THAT THE ZEAL of A MAN (homo) is of
such KIND As HIs LovE, THUS IT IS of ONE KIND witH
HIM whose LovE IS GOOD, AND OF ANOTHER KIND witH
HIM whose LovE Is Evil.—Since zeal is of love, it follows
that it is of such kind as the love is; and as in general there
are two loves—love of good and thence of truth, and love
of evil and thence of what is false—therefore, there is in
general zeal for good and thence for truth, and zeal for evil
and thence for the false. But it should be known that each
love is of infinite variety. This is very manifest from the
angels of heaven, and from the spirits of hell. They both,
in the spiritual world, are forms of their love. And yet
there is not one angel of heaven absolutely like another, in
face, in speech, in walk, in gesture, or in manner; neither
is any spirit of hell like to another; nay, nor can be
to eternity, howsoever multiplied into myriads of myriads.
It is plain therefore, since their forms are so, that loves are
of infinite variety. It is the same with zeal, because it is of
love; that is to say, there cannot be a zeal absolutely like to
or the same as another zeal. In general there is the zeal
of good love, and the zeal of evil love.
363. IV. THAT THE ZEAL OF A Good LovE AND THE
ZEAL of AN EVIL LovE ARE ALIKE IN EXTERNALs, BUT IN
INTERNALs THEY ARE ENTIRELY UNLIKE:—With every one


No. 367] JEALOUSY. 425
ternals zeal appears as anger and wrath, both with those who
are in good love and with those who are in evil love. But as
internals differ, their anger and wrath also are different; and
are as follows:–1. The zeal of a good love is as a heavenly
flame which never breaks forth upon another, but only de-
fends itself, and especially defends itself against evil, as
when one rushes into a fire and is burned; but the zeal of an
evil love is as an infernal flame which bursts forth and at-
tacks, and would consume the other:—2. The zeal of a
good love instantly abates, and grows gentle, when the other
withdraws from the attack; but the zeal of an evil love per-
sists, and is not extinguished:—3. The reason is that the in-
ternal of him who is in the love of good in itself is mild,
gentle, friendly, and benevolent; and therefore, while the
external for the purpose of defending itself becomes rough,
harsh, erect, and so acts with severity, yet it is tempered
from the good in which its internal is. With the evil it
is otherwise. With them the internal is hostile, fierce, hard,
breathing hatred and vindictiveness, and nurtures itself
from their delights. And though reconciled these still lie
hidden, like sparks of fire in wood beneath the ashes. And
these fires break forth, if not in this world yet after death.
366. Since in externals zeal in the good and in the evil
appears alike, and as the ultimate sense of the Word consists
of correspondences and appearances, it is often said there
of Jehovah, that He is angry, in wrath, vengeful, that He
punishes, casts into hell,—and many other things which
are the appearances of zeal in externals, and hence He is
called Jealous, when yet there is not the least of anger, wrath,
and vengeance in Him. For He is mercy, grace, and clem-
ency itself, thus good itself, in whom nothing of such kind is
possible. But of these matters see the many things in the
work on HEAVEN AND HELL, n. 545–550, and in THE APO-
CALYPSE REVEALED n. 494, 498, 525, 714, 806.
367. VI. THAT THE ZEAL of MARRIAGE LovE is
cAlled JEALOUSY.—The zeal for true marriage love is the


426 MARRIAGE LOVE. [No. 367
zeal of zeals, because this love is the love of loves, and its
delights—for which also it is zealous—are the delights of
delights; for this love as has been shown above is the head of
all loves. The reason is, that this love brings upon the wife
the form of love, and upon the husband the form of wisdom,
and, from these forms united in one, nothing can come but
what savors of wisdom, and at the same time of love. As
the zeal of marriage love is the zeal of zeals, therefore it is
called by the unaccustomed name zelotypia, that is, the
very type of zeal.
368. VII. THAT JEALousy Is As A FLAMING FIRE
AGAINST THOSE who INFEST THE LovE IN A consort,
AND THAT IT IS AS A HORRIBLE FEAR OF THE LOSS OF
THAT LovE.—The jealousy here treated of is of those who
are in spiritual love with a consort. The following section
will treat of the jealousy of those who are in natural love;
and after that, of the jealousy of those who are in true mar-
riage love. With those who are in spiritual love jealousy is
various, because their love is various; for there is never a
love with two, spiritual or natural, that is precisely alike.
Still less with many. The reason that spiritual jealousy,
or jealousy with the spiritual, is as a fire flashing forth
against those that infest their marriage love is, that the
beginning of love with them is in the internals of each, and
from its beginning their love follows the derivations down to
their ultimates, from which, and at the same time from the
first beginnings, the intermediates which are of the mind
and of the body are held in lovely connection. Being
spiritual, in their marriage they look to union as an end, and
in that, to spiritual rest and its amenities. Now, as they
have cast disunion out of their minds, the zeal is therefore as
a fire stirred up and darting out against those who infest.
It is also a horrid fear, because their spiritual love purposes
that they shall be one; if then a mischance occurs, or there
arises an appearance of separation, it begets a fear which
is horrible—as when two united parts are to be torn


428 MARRIAGE LOVE. [No. 376
this in that chapter: That polygamy is lasciviousness, n.
345: And that a polygamist so long as he remains a polyg-
amist is natural and cannot become spiritual, n. 34. But
with the monogamous natural the fire of jealousy is different.
Their love is enkindled not so much against the women, but
against the violators; against them it becomes anger, against
the women, cold. It is otherwise with the polygamous,
the fire of whose jealousy flames also with the frenzy of
revenge. And this is among the reasons why the concu-
bines and wives of polygamists, for the most part, are set
free after death and are assigned to women's apartments not
guarded,—for the skilful production of various things which
pertain to women's work. -
371. IX. THAT JEALOUSY witH CONSORTs who TEN-
DERLY LOVE EACH OTHER Is A JUST GRIEF, FROM sound
REASON, LEST MARRIAGE LOVE BE DIVIDED AND SO PERISH.
—Fear and grief are inherent in all love, fear lest it perish,
and grief if it perish. The same are inherent in marriage
love, but its fear and grief are called zeal, or jealousy. That
zeal with consorts who tenderly love each other is just, and of
sound reason, is because it is at the same time fear for the
loss of eternal happiness, not its own only, but that of the
consort also; and because it is likewise protection against
adultery. As regard the first, that it is a just fear for the
loss of eternal happiness, its own and that of the consort, it
follows from all that has hitherto been advanced respecting
true marriage love-and from these considerations:–That
from that love comes the blessedness of their souls, the satis-
faction of their minds, the delight of their bosoms, and the
pleasure of their bodies; and as these abide in them to
eternity, the fear is for the eternal happiness of both. That
the zeal is a just protection against adultery is plain. Hence
it is as a fire flaming against violation, and defending
against it. From these considerations it is evident that who-
ever tenderly loves his consort is also jealous, -but just, and
Sane, according to the wisdom of the man.


No. 373] JEALOUSY. 429
372. It was said that inherent in marriage love there is
a fear lest it be divided; and that its zeal against violation
is like fire. Meditating once upon this, I asked zealous
angels respecting the seat of jealousy. They said it was
in the understanding, of a man who receives the love of his
consort and loves in return; and that its quality in the un-
derstanding is according to his wisdom. They also said
that jealousy has something in common with honor, which
also inheres in marriage love; for he who loves his consort
also honors her:—
“The reason why zeal with the man is resident in his
understanding,” they said, “is this, That marriage love
protects itself by the understanding, as good does by truth.
Thus the wife protects the things that are in common with
the man through her husband; and for that reason zeal
is implanted in the men, and by men and for men in
women.”
To the question:-"In what region of the mind does
it reside with men?” they answered:—
“In their soul, because it is also the protection against
adulteries; and because these principally destroy mar-
riage love, in perils of violation the understanding of
the man hardens, and becomes as a horn Smiting the
adulterer.” -
373. X. THAT witH consorts who Do Not LovE EACH
OTHER JEALOUSY IS FROM MANY CAUSES; AND WITH some,
FROM A varying INFIRMITY OF MIND.—The reasons are
many why consorts who do not love their wives are also
jealous. Principally they are—the honor of power, the
fear of dishonor to their name and to that of their wives,
and the dread lest their domestic affairs fall into ruin.
That men have honor from power, that is that they desire
to be magnified by it is known; for so long as they have
this honor they are as of cheerful mind and not of dejected
visage among men and women. The name fortitude
also attaches itself to that honor, and therefore it has a hold


43o MARRIAGE LOVE. [No. 373
upon military officers more than upon others. That there
is fear of dishonor to their name, and to that of the wife,
is closely connected with the former reason; add to which
that cohabitation with a harlot and lewdness in the house
are infamous. The reason why with some jealousy is for
fear that domestic affairs should come to ruin, is that
the husband is by so much disgraced, and mutual offices
and mutual aid are distraught. But with some this jealousy
in time ceases and becomes none; and with some it is
turned into the mere simulation of love.
374. That with some jealousy is from a varying mental
infirmity is no secret in the world; for there are jealous
men who are continually thinking of their wives that they
are unfaithful, and believe them to be harlots if only they
hear or see that they talk in a friendly way with men, or
about men. There are many vitiated states of mind which
induce this infirmity, first among which is a suspicious
fantasy, which if long cherished brings the mind into so:
cieties of similar spirits, from which it is difficult to be
released. It even settles itself in the body, by that the
serum and thence the blood becomes viscous, tenacious,
thick, sluggish, and sour. Deficiency of strength also in-
creases it, for it effects that the mind cannot be raised
above its suspicions. For the presence of strength elevates,
and its absence depresses—because it brings to pass that
the mind droops, collapses, and becomes enfeebled, and then
plunges into the fantasy more and more until it is insane;
and this results in the delight of reproaches, and as far as
may be, of railing abuse. -
375. There are also peoples of some countries who
beyond others are afflicted with the infirmity of jealousy.
By them wives are imprisoned, imperiously debarred from
converse with men, kept from their sight by windows with
lattices extended adown them, and terrified by threatenings
of death in case a cherished suspicion should find a cause:
besides other severities which wives there endure from


No. 376) JEALOUSY. 431
their jealous husbands. But of this jealousy there are two
causes:—One is the captivity, and stifling, of thoughts upon
the spiritual things of the church; the other is an intestine
lust for revenge. As to the first cause, the captivity and
stifling of thought upon the spiritual matters of the church,
—what this effects may be concluded from things shown
above:-That marriage love with every one is according
to the state of the church in him; and that, as the church
is from the Lord this love is from the Lord alone (n. 130,
131). When, therefore, in place of the Lord, men, living
and dead, are approached and invoked, it follows that there
is no state of the church with which marriage love can act
as one; and the less when their minds are affrighted into
that worship by threats of horrible imprisonment. Thence
it comes to pass that the thoughts, together with the speech,
are violently made captive, and suffocated,—which being
suffocated such things flow in as are contrary to the church,
or things imaginary that favor the church. From all
which there cannot but come forth a surging heat for harlots,
and icy cold for a consort, from which two together, in
one subject, such ungovernable fire of jealousy issues. As
regards the second cause, which is an intestine lust for
revenge, this entirely inhibits the influx of marriage love,
absorbs it, overwhelms it, and its delight, which is
heavenly, is turned into the delight of revenge, which is
infernal; and the nearest determination of this is towards
the wife. It is also according to appearance that the
malignity of the atmosphere in those countries—which is
impregnated with the virulent exhalations of the sur-
rounding region—is a secondary cause.
376. XI. THAT witH soME THERE Is No JEALOUSY, -
Also FROM various CAUSEs.-There are many causes of
no jealousy, and of the cessation of jealousy. They es-
pecially have no jealousy who make no more of marriage love
than of scortatory love, and who are at once of no repute,
and set no value upon a good name. They are not unlike


432 MARRIAGE LOVE. [No. 376
men who prostitute their wives. They also have no jeal-
ousy who have put it away, from an established notion that
it infests the mind, and that a wife is watched in vain, and
if watched is incited; and therefore that it is better to shut
one's eyes, and not even let them through the key-hole in
the door lest something be visually detected. Some have
put it away on account of the stigma attached to the name
jealousy, thinking that a man who is a man fears nothing.
Some have been driven to put it away lest their domestic
affairs be ruined, and lest they incur public disparage-
ment if the wife should be proved guilty of the lewdness
whereof she is accused. Besides, jealousy passes away to
nothing with those who grant free license to their wives—
on account of impotence—for the production of children,
for the sake of inheritance, and with some for gain, and so
on. There are also scortatory marriages, in which by
mutual consent license in venery is given to each,-and yet
they meet each other complaisantly.
377. XII. THAT THERE IS ALso JEALOUsy for MIS-
TRESSEs, BUT NOT OF SUCH KIND As For wives.—Jealousy
for wives flows down from the inmosts in man, but jealousy for
mistresses flows from the externals, and therefore they are
of different kind. Jealousy for wives flows from the inmosts
because there marriage love resides; and it resides there
because marriage—by the promised eternity of it established
by the covenant, and also by equality of right, in that what
is one's is the other's—unites the souls, and binds the minds
together from above. This tie and that union once effected
remain unsevered, whatever love, hot or cold, afterwards
intervenes. Hence it is that invitation to love by a wife
chills the whole man, from inmosts to outermosts; while
invitation to love by a mistress does not thus chill a para-
mour. To jealousy for a wife is added ambition for the
honor of a good name; and there is not this accessory
to jealousy for a mistress. But yet both these jealousies
are various—according to the seat of the love received


No. 379] JEALOUSY. 433
from the wife, and from the mistress; and at the same time
according to the state of judgment of the man receiving it.
378. XIII. THAT THERE Is JEALOUSY Also AMoNG
BEASTs; AND AMONG BIRDS.—That it exists among wild
beasts—such as lions, tigers, bears, and many others—while
they have young, is known; and also among bulls, although
they have not calves. It is most conspicuous with cocks,
which fight with rivals for their hens to the death. The
reason why there is such jealousy among them is that they
are vain-glorious lovers, and the glory of that kind of love
does not endure an equal. That they are vain-glorious,
beyond all other kinds and species of birds, is apparent
in their carriage, their nod, their strut, and the sound of
their voice. That the glory of honor among them, whether
lovers or not lovers, excites and aggravates jealousy, has
been confirmed above.
379. XIV. THAT JEALOUSY witH MEN AND HUSBANDs
IS OF ANOTHER KIND THAN WITH WOMEN AND WIVES.—
But the differences cannot be distinctly defined, because
jealousy is of one kind with married pairs who love spiritu-
ally, of another kind with pairs who only love naturally;
of one kind with pairs who are of discordant mind, and of
another with pairs of whom one has brought the other
consort under the yoke of obedience. The jealousies of
men and of women are different, in themselves regarded,
because of different origin. The origin of virile jealousies
is in the understanding, and of womanly jealousies, in the
will applied to the understanding of her husband. And
therefore virile jealousy is as a flame of wrath, and anger;
and womanly, as a fire restrained, by a varying fear, a vary-
ing aspect towards her husband, a varying regard to her own
love, and a varying prudence not to discover this love to
her husband by jealousy. They are distinguished by
the fact that wives are loves, and men are recipients; and
to be prodigal of their love is prejudicial to wives, with men,
but is not likewise prejudicial to the recipients, with wives.


434 MARRIAGE LOVE. [No. 379
But it is otherwise with the spiritual. With them the
jealousy of the man is transferred to the wife, just as the
wife's love is transferred to the man; and therefore they
appear each to the other alike opposed to the endeavor
of a violator. But the jealousy of a wife against the en-
deavor of a harlot violator is breathed into the man—
which is as grief, weeping, and quickening the conscience.
380. I will add two Relations:—First, this:–
Once I was in amazement at the vast multitude of men
who attribute creation, and thence all things under the sun,
and beyond the sun, to nature, saying—from an acknowledg-
ment of the heart, when they look at anything, “Is not this
of nature?” And when asked why they say it is of nature,
and why not of God, since yet they sometimes say with
the multitude that God created nature, and they can there-
fore as easily say that the things they see are of God as that
they are of nature, they replied, in an undertone scarcely
audible, “What is God but nature?” They all—from
persuasion respecting the creation of the universe from
nature, and from this insanity as if from wisdom, appear
vain-glorious; so much so that they look upon those who
acknowledge the creation of the universe from God as if
they were ants that creep along the ground, and tread the
beaten way, and some as if they were butterflies that fly
in the air, calling their doctrines dreams, because they
see what they do not see, saying—“Who has seen God? and
who has not seen nature?”
While I was in amazement at the multitude of such an
angel stood by my side and said to me:– “What are you
meditating upon?”
I replied:—“Upon the multitude of such as believe
that nature created the universe.”
And the angel said to me:—“All hell is of such, and they
ale called Satans, and devils, satans, those who have con-


No. 380) JEALOUSY. 435
firmed themselves in favor of nature and thence have
denied God—and devils, those who have lived viciously
and so from the heart have rejected all acknowledgment
of God. But I will lead you to gymnasia, which are in the
southern quarter, where such abide who are not yet in hell.”
And he took me by the hand and led me: And I saw
small houses in which there were gymnasia, and in the
midst of them one that appeared to be, in relation to the
others, the official residence. It was built of stone, black
as pitch, overlaid with thin plates, as of glass, sparkling as
if from gold and silver, like what are called glacies Maria,
(mica)—and interspersed here and there with shells, like-
wise glittering. We approached this building, and knocked,
and presently one opened the door, and said, “Welcome!”
And he hastened to a table and brought four books, and
said “These books are wisdom which a multitude in the
kingdoms of the present day applaud, This book or
wisdom many in France applaud; this, many in Germany;
this, some in Batavia; and this, some in England.” He
said further, “If you would like to see it I will make these
four books shine before your eyes”; and then the glory of
his reputation shot forth and poured around, and thereupon
the books flashed as with light; but this light to our eyes
vanished instantly.
And then we asked, “What are you now writing?” He
replied, that what he was now drawing forth from his
treasures and expounding were matters of inmost wisdom—
“which in brief are these:–I. Whether nature is of life
or life is of nature?—II. Whether the centre is of the ex-
panse, or the expanse is of the centre 2–III. Concerning
the centre and the expanse of nature and of life.”
This said he seated himself again at the table, and we
walked about in his gymnasium, which was spacious. He
had a candle on the table, because the diurnal light of the
sun was not there, but the nocturnal light of the moon; and
what surprised me, the candle appeared to be carried and to


436 MARRLAGE LOVE. LNs. 383
give light all about the room, but as it had not been snuffed
it gave but little light. And while he was writing we saw
images of various forms flitting from the table to the walls,<-
which, in that nocturnal, lunar light, appeared like beautiful
Indian birds; but when we opened the door, lo! in the
diurnal light of the sun, they appeared like birds of
evening whose wings are webbed. For they were sem-
blances of truth, which being formed by confirmations are
fallacies, which were ingeniously connected by him into a
Serles.
After we had seen these things we went to the table, and
asked him what he was writing now. He said:—“Cn the
first problem, Whether nature is of life, or life is of nature.”
And respecting this he said that he could confirm either,
and make it true; but as something lay hidden within which
he feared, he ventured to confirm but this—“That nature is
of life, that is from life, and not that life is of nature, that
is from nature.” We courteously asked him what it was
that he feared which lay hidden within? He said it was
that he might be called by the clergy a naturalist, and thus
an atheist, and by the laity a man of unsound reason—“since
they both are either believers in a blind faith, or see with
the sight of those that confirm it.”
But then, with some indignation of zeal for the truth, we
admonished him, saying, “Friend, you very greatly err.
Your wisdom—which is ability in writing—has led you
astray, and the glory of reputation has impelled you to con-
firm what you do not believe. Do you not know that the
human mind is capable of being elevated above things sen-
sual, which are such as come into the thoughts from the
bodily senses, and that when it is elevated it sees the things
which are of life above, and the things that are of nature
beneath. What is life but love and wisdom? And what
is nature but the receptacle of these, whereby they work out
their effects, or uses? Can these be one, except as principal
and instrumental? Can light be one with the eye? Can


No. 38o) JEALOUSY. 437
sound be one with the ear? Whence come their sensa-
tions but from life? What is the human body but an
organ of life? Are not all things and every single thing
therein organically formed to do whatever love wills and
understanding thinks? Are not the organs of the body
from nature, and love and thought from life? Are they
not quite distinct from each other? Lift the aim of
your powers a little higher and you will see that it is of life
to be affected, and to think, and that to be affected is from
love, and to think is from wisdom—and both are from life;
for, as was said, love and wisdom are life. If you elevate
your faculty of understanding yet a little more you will
see that there is no love and wisdom unless there is some-
where an origin of it, and that the origin of it is Love Itself
and Wisdom. Itself, and thence Life Itself, and these are
God from whom is nature.
After this we talked with him about the second problem:-
Whether the centre is of the expanse, or the expanse is of the
centre?—and asked him why he was discussing this? He
replied:—To the end that he might come to a conclusion
respecting the centre and the expanse of nature and of life,
thus respecting the origin of the one and the other. And
when we asked what his opinion was he made similar
answer as before, that he could confirm either, but that for
fear of loss of reputation he should confirm that the ex-
panse is of the centre, that is, from the centre, “although
I know,” he said, “that there was something before the sun,
and this everywhere in the universe; and that these things
flowed together into order thus into centres, of themselves.”
But then again we expostulated with him with indignant
zeal, and said—“Friend, you are insane.” When he heard
this he drew back his seat from the table, and looked at
us timidly. And then he gave an intent ear, but smiling,
and we continued, saying:—“What is more insane than
to say the centre is from the expanse? By your centre
we understand the sun, and by your expanse we under-


438 MARRIAGE LOVE. [No. 38o
stand, the universe—and thus that the universe came into
existence without the sun ? Does not the sun make nature,
and all things belonging to it?—which are dependent solely
on the heat and light going forth from the sun by its
atmospheres. Where were these before? But from whence
they are we will tell in the following discussion. Are not
the atmospheres, and all things that are on the earth as things
outside, and the sun the centre of them? What are all
these without the sun ? Could they subsist for one moment?
What were they all then before the sun ? Could they have
subsisted? Is not subsistence a perpetual coming into ex-
istence? Since therefore the subsistence of all things of
nature is from the sun, it follows that the coming forth of
them all is also from the sun. This everyone sees and
acknowledges, of his own observation. As the posterior
comes forth from the prior, does it not also subsist from
the prior? If the surfaces were prior and the centre
posterior would not the prior subsist from the posterior?
But this is contrary to the laws of order. How can things
posterior produce things prior? Or exteriors, interiors?
Or things grosser, things purer? How then can super-
ficies, which constitute the expanse, produce centres? Who
does not see that this is against the laws of nature? We
have brought forward these arguments from rational analy-
sis, to establish that the expanse comes forth from the
centre, and not the contrary, although everyone who thinks
rightly sees it without argument. You said that the ex-
panse flows together into the centre of itself. Is it thus of
chance that in so wonderful and stupendous order one
thing is for another, and all things and every single thing
for man, and his eternal life? Can nature, from any love,
by any wisdom, provide such things? And of men make
angels? And from angels, heaven? Ponder, and meditate
on these things, and your idea of the existence of nature
from nature will fall.”
After this we asked him what he had thought, and what


No. 38o] JEALOUSY. 439
he now thought, about the third problem, Concerning the
centre and the expanse of nature and of life, whether he
believed the centre and the expanse of life to be the same
as the centre and expanse of nature? He said he was per-
plexed, and that he had thought before that the interior
activity of nature was life, and that from this are the love
and wisdom which essentially constitute the life of man;
and that the fire of the sun by its heat and light produces
them, the atmospheres being means. But now, from what
he had heard about the eternal life of man, he was in doubt,
and this doubt swayed his mind up and down; when up, he
acknowledged a centre of which he knew nothing before,
and when down, he saw a centre which he had believed the
only one; and that life is from the centre of which he had
not known before, and nature from the centre which he had
before believed to be the only one,—and that each centre
has an expanse about itself.
To this we said “Well,” if only he would also view the
centre and the expanse of nature from the centre and ex-
panse of life, and not contrariwise. And we informed him
that above the angelic heaven there is a sun which is pure
love, to appearance fiery, like the sun of the world; and
that from the heat which goes forth from that sun angels
and men have will, and love, and from the light from it
they have understanding, and wisdom. And that the
things which are of life are called spiritual; and that those
which go forth from the sun of the world are containants
of life, and are called natural. Then, that the expanse
of the centre of life is called the spiritual world, which sub-
sists from its own sun; and that the expanse of nature
is called the natural world, which subsists from its sun.
Now as spaces and times cannot be predicated of love and
wisdom, but states instead, the expanse about the sun of the
angelic heaven is not an extense, but is yet within the ex-
tense of the natural sun, -and is in the living subjects there
according to reception, and reception is according to form.


44O MARRIAGE LOVE. [No. 380
“But then” he asked, “from whence is the fire of the
sun of the world, or of nature?”
We answered:—“It is from the sun of the angelic heaven,
which is not fire but Divine love, the nearest proceeding
from God who is love itself.”
This, because it is marvellous, we explained in this way:-
“Love in its essence is spiritual fire. Hence it is that
in the Word, in its spiritual sense, fire signifies love; for
which reason it is that priests in temples pray that heavenly
fire may fill the hearts, by which they mean love. The
fire of the altar, and the fire of the candlestick in the taber-
nacle with the Israelites, represented nothing else than
Divine love. The heat of the blood, or vital heat, of men,
and of animals in general, is from no other source than
the love which constitutes their life. Hence it is that man
is enkindled, waxes warm, and is inflamed, when his love
is stimulated into zeal, anger, and wrath. From this fact,
therefore, that spiritual heat which is love produces nat-
ural heat with men, even so that it kindles and inflames
their faces, and their muscular powers, one may be as-
sured that the fire of the natural sun comes from no other
source than the fire of the spiritual sun, which is Divine
love. Now, as the expanse springs from the centre, and
not the reverse, as we have said before; and as the centre
of life, which is the sun of the angelic heaven, is Divine
love immediately proceeding from God, who is in the midst
of that sun; and as from this is the expanse of that centre,
which is called the spiritual world; and as from that sun
sprang forth the sun of the world, and from this its expanse,
which is called the natural world,—it is clear that the uni-
verse is created from the one God.”
After these words we departed, and he went with us
beyond the area of his gymnasium, and talked with us
about heaven and hell, and about the Divine auspices,
from a new sagacity of his powers.


No. 382] JEALOUSY. 44I
381. The second Relation.
Once when I was looking abroad into the world of spirits,
I saw in the distance a palace, surrounded, and as if be-
seiged by a multitude; and I also saw many running
towards it. Astonished at this I hastily left the house
and asked one running what was the matter there. He
replied that three new comers from the world had been
taken up into heaven, and had seen magnificent things there,
and maidens, and wives also, of wondrous beauty; and
having been sent down from that heaven they went into
this palace, and were relating what they had seen, especially
that they had seen beauties such as their eyes had never
seen, nor could see unless illumed with the light of the air
of heaven. As to themselves, they said that in the world
they had been orators, and were from the kingdom of
France, and that they had given attention to the cultiva-
tion of eloquence,—and now there had come upon them
an earnest desire to speak on the origin of beauty. This
having become known in the vicinity, was the cause of the
multitude flocking together to hear.
Hearing this I also hastened thither, and went in. And
I saw the three men standing in the midst, clad in togas
of the color of sapphire, which as they turned glistened
as with gold, from threads of gold interwoven. They were
standing behind a sort of rostrum ready to speak. And
presently one arose upon a step behind the rostrum, to de-
claim respecting the origin of the beauty of the female sex,
—and said this:—
382. “What origin is there of beauty other than love,
which as it flows into the eyes of young people and kindles
them makes beauty. Love and beauty are therefore the
same thing; for love, from the inmost, suffuses the face of
a marriagable virgin with a kind of flame, from the shin-
ing-through of which is the dawn and bloom of her life.
Who does not know that that flame emits rays into her
eyes, and from them as centres overspreads the orb of her


442 MARRLAGE LOVE. [No. 382
face, and thence descends also into the breast and kindles
the heart—and thus affects, much as the heat and light of
a fire affect one standing near? The heat is love, and the
light is the beauty of love. The whole world, by common
consent, affirms that every one is lovely and beautiful ac-
cording to his or her love. But yet the love of the male
sex is one, and the love of the female sex is another. Mas-
culine love is the love of acquiring wisdom, and feminine
love is the love of loving the love of acquiring wisdom in
the male. In so far then as a young man is the love of ac-
quiring wisdom, he is lovely and beautiful to a maiden;
and in so far as a maiden is love of the wisdom of a young
man, she is lovely and beautiful to the young man. And
therefore, as the love of the one meets and kisses the love of
the other, so do the beauties also. I conclude then that
love forms beauty in the likeness of itself.”
383. After him another rose to disclose the origin of
beauty by urbanity of speech. He said:—I have heard that
love is the origin of beauty, but I do not favor it with consent.
Who among men knows what love is? Who with any idea
of thought has reflected upon it? Who has seen it with the
eye? Tell where it is. But I assert that wisdom is the
origin of beauty,+in women, wisdom inmostly latent and
concealed—in men, wisdom open and manifest. Whence
is a man a man, but from wisdom P. If not from this a man
would be a statue, or a picture. What does a maiden con-
sider in a young man, but what his wisdom is? And what
does a young man regardin a maiden but what her affection is
for his wisdom? By wisdom I mean genuine morality, for
this is the wisdom of life. Hence it is that, when latent
wisdom comes to and embraces open wisdom—which is
done inwardly, in the spirit of each—they mutually kiss
each other and are conjoined; and this is called love; and
then they appear to each other as beauties. In a word,
wisdom is as the light or brightness of fire, which lightly
touches the eyes, and as it touches forms beauty.


No. 384] JEALOUSY. 443
384. After him the third arose and delivered these
words:—“It is not love alone, nor is it wisdom alone, which is
the origin of beauty, but the union of love with wisdom
in the young man, and the union of wisdom with love in the
maiden. For a maiden does not love wisdom in herself,
but in a young man, and hence sees him as beauty; and
when the young man sees this in a maiden he sees her as
beauty, and therefore love forms beauty by wisdom, and
wisdom receives it from love. That this is so manifestly
appears in heaven. I saw maidens and wives there and
was struck with their beauty, and I observed that it was of
one kind with virgins and of quite another with wives.
With virgins it was only the sheen of beauty, but with wives
its effulgence. The difference I saw was as a diamond
sparkling with light, and a ruby glowing at the same time
with fire. What is beauty but delight of seeing? Whence
the origin of its delight, but from the play of love and wis-
dom? From this play the sight glistens, and the glistening
vibrates from eye to eye and displays beauty. What makes
the beauty of a face but red, and white, and the lovely
blending of them into each other? Is not the red from love,
and the white from wisdom P For love blushes from its
own fire, and wisdom is radiant white from its own light.
These two I have plainly seen in the faces of married pairs
in heaven, the rosiness of white in the wife, and the
radiant whiteness of red in the husband; and I observed
that they beamed from looking at each other.”
When the third had said this the assemblage applauded
and exclaimed:—“He has won.” And immediately a
flamy light—which in truth is the light of marriage love—
filled the house with splendor and their hearts at the same
time with pleasantness.


ON THE CONJUNCTION OF MARRIAGE LOVE
WITH THE LOVE OF INFANTS.
385. There are indications which show clearly that mar-
riage love, and the love of infants which is called storge,
are conjoined; and there are indications also which may
induce the belief that they are not conjoined. For there is
love of infants with married pairs who from the heart love
each other, and with married pairs who are discordant;
and also with those that are separated, and sometimes it is
more tender and stronger with them than with others. But
nevertheless, that the love of infants is conjoined perpetu-
ally with marriage love is certain from the origin from whence
it flows in. Although varied in those that receive, the
loves yet remain unseparated—just as the first end is in
final end, which is the effect. The first end of marriage love
is the procreation of offspring, and the final end, which is
the effect, is the offspring procreated. That the first end
carries itself into the effect, and is therein, as in its beginning,
and does not withdraw from it, may be seen from rational
intuition of the progression of ends and causes, in their
order, to effects. But, as the reasonings of very many only
begin from effects, and proceed to some conclusions from
them, and not from causes and thence analytically to effects,
and so on, therefore the rational things of light cannot but
become the obscurities of a cloud, whence spring deviations
from truths arising from appearances, and fallacies. But
that it may be seen that marriage love and the love of in-
fants are conjoined, even though outwardly disjoined, it
shall be shown in this order:—
I. That two universal spheres proceed from the Lord, for
the conservation of the universe in the state created; one of
which is a sphere of procreating, and the other a sphere of
protecting the things procreated.


No. 385] CONJUNCTION WITH LOVE OF INFANTs. 445
II. That these two universal spheres make one with the
sphere of marriage love and the sphere of love of infants.
III. That these two spheres inflow into all things of
heaven, and into all things of the world, universally and
singly, from first things to last.
IV. That the sphere of love of infants is a sphere of pro-
tection and sustentation of those that cannot protect and sus-
tain themselves.
V. That this sphere affects the evil as well as the good, and
disposes every one to love, protect, and sustain his offspring,
from love of his own.
VI. That this sphere principally affects the female sex,
thus mothers, and the male sex, or fathers, from them.
VII. That this sphere is also a sphere of innocence and
peace from the Lord.
VIII. That the sphere of innocence inflows into infants,
and through them into and affects parents.
IX. That it flows in also into the souls of parents, and
conjoins itself with the same sphere in infants; and that it is
insinuated especially by the touch.
X. That in the degree in which the innocence with
infants recedes affection also is restrained, and conjunction,
and this gradually even to separation.
XI. That the rational state of innocence and peace with
parents towards infants is that, they know and can do nothing
of themselves, but from others, especially from the father and
mother; and that this state also gradually passes away, as
they know and are able to act of themselves and not from
others.
XII. That this sphere progresses in order, from the end
through causes into effects, and forms periods—through
which creation is conserved in the state foreseen and provided.
XIII. That the love of infants descends, and does not
ascend.
XIV. That wives have one state of love before conception,
and another after it, even to the bringing forth.


446 MARRIAGE LOVE. [No. 385
XV. That marriage love is conjoined with the love of in-
fants in parents, by causes spiritual and thence natural.
XVI. That the love of infants and children is of one kind
with spiritual consorts, and of another with natural.
XVII. That with the spiritual this love is from the interior
or prior, but with the natural is from the outer ºr posterior.
XVIII. That it is owing to this that the love is with cou-
sorts who mutually love each other, and also with consorts
who do not love each other at all.
XIX. That the love of infants continues after death,
especially with mothers.
XX. That infants are educated by them under the auspices
of the Lord, and increase in stature and in intelligence as in
the world.
XXI. That it is there provided by the Lord that the in-
nocence of infancy with them becomes the innocence of wis-
dom, and that they thus become angels.
Now follows the exposition of these:–
386. I. THAT Two UNIVERSAL SPHEREs PRocFED
FROM THE LORD FOR THE CONSERVATION OF THE UNI-
verse IN THE STATE CREATED; ONE OF which Is A
SPHERE OF PROCREATING, AND THE OTHER A SPHERE
of PROTECTING THE PROCREATED.—The Divine, proceed-
ing from the Lord, is called a sphere because it goes
forth from Him, surrounds Him, fills each world, the
spiritual and the natural, and works out the effects of the
ends which the Lord predetermined in the creation, and since
that provides. All that flows out from a subject and sur-
rounds and environs it is called its sphere; for example,
the sphere of light and heat from the sun surrounding it,
the sphere of life from a man round about him, the sphere
of fragrance of a plant surrounding it, the sphere of attrac-
tion of a magnet around it, and so on. But the universal
spheres here treated of are from the Lord, around Him,
and go forth from the sun of the spiritual world in the
midst of which He is. From the Lord through that sun


No. 388] CONJUNCTION witH LovE of INFANTs. 447
the sphere of heat and light goes forth, or what is the same
the sphere of love and wisdom, for the working out of ends,
which are uses. And that sphere is designated by different
names, according to the uses; the Divine sphere looking
to the conservation of the universe through successive gen-
erations, in the state created, is called the sphere of pro-
creating; and the Divine sphere looking to the conservation
of the generations, in their beginnings, and afterwards in
their progressions, is called the sphere of protecting the
procreated. Besides these two there are many other Divine
spheres, which are named according to their uses, thus dif-
ferently. See above at n. 222. The workings out of the
uses through these spheres are called the Divine providence.
387. II. THAT THESE Two UNIVERSAL SPHEREs MAKE
ONE WITH THE SPHERE OF MARRIAGE LOVE AND THE
SPHERE OF LovE OF INFANTs.-That the sphere of mar-
riage love makes one with the sphere of procreating is plain;
for procreation is the end, and marriage love is the mediate
cause, by which; and the end and cause in the processes of
effecting, and in the effects, act as one, because together.
That the sphere of love of infants makes one with the sphere
of protecting the procreated is also plain,_because it is an
end going forth from a prior end, which was procreation,
and love of infants is the mediate cause of that whereby it is
effected. For ends go forth in series, one after another, and
in going forth the last end becomes first, and so on, to the
limit whereat they subsist or cease. But of these things
more may be seen in the exposition of Article XII.
388. III. THAT THESE Two spherES INFLow INTo ALL
THINGS OF HEAVEN, AND ALL THINGS OF THE WORLD,
UNIVERSALLY AND SINGLY, FROM FIRST THINGS To LAST.—
It is said universally and singly, because when a thing uni-
versal is spoken of all the single things together are meant
from which it is; for it comes from them, and consists of
them, and so from them it is named, as the general from its
parts. If then you take away the single things the universal


448 MARRIAGE LOVE. [No. 388
is but a name, and is as a superficial within which there is
nothing. And therefore, to attribute to God universal gov-
ernment and take away the single things of His government
makes it an empty word, and like an ascription of inanity.
Comparison with the universal government of kings on
earth is of no application. Hence then it is said that these
two spheres flow in universally and singly.
389. That the spheres of procreating and of protect-
ing the procreated, or the spheres of marriage love and the
love of infants, flow into all things of heaven and into
all things of the world, from the first to the last, is from
the fact that all things that go forth from the Lord, or from
the sun which is from Him and in which He is, pass together
through the created universe to the very ultimates of all things
thereof. The reason is that things Divine, which in their
going forth are called celestial and spiritual, are without
space and time. It is known that no extent is predicated
of things spiritual, because no space and time. Hence it is
that what goes forth from the Lord is in an instant, from
first things, in the last. That the sphere of marriage love is
thus universal may be seen above at n. 222-225. That in
like manner the sphere of the love of infants is so, is manifest
from that love in heaven, where there are infants from the
earth; and from that love in the world, among men, among
beasts, and birds, and serpents, and insects.
There are also analogies of that love in the vegetable and
mineral kingdoms. In the vegetable kingdom, in that
seeds are protected by shells, like swaddlings, and in fruit
are besides as in a house, and are nourished with the sap as
with milk. That there is something like this among minerals
appears from the matrices, and coverings, wherein the noble
gems and noble metals are concealed and guarded.
390. The sphere of procreating and the sphere of pro-
tecting the procreated make one in the continuous series,
because the love of procreating is continued into love of the
thing procreated. What the love of procreating is is known


No. 391] CONJUNCTOIN WITH LOVE OF INFANTs. 449
from its delight-that it is supereminent, and transcendent.
In this is the state of procreation with men, and notably the
state of reception with women. This most exalted delight,
with its love, follows into the bringing forth, and there fills
itself.
391. IV. THAT THE SPHERE of Lovic of INFANTs Is
A SPHERE OF PROTECTION AND SUSTENTATION OF THOSE
THAT CANNOT PROTECT AND SUSTAIN THEMSELVES.—It was
said above (n.386) that the workings of uses by the Lord,
through the spheres going forth from Him, are the Divine
providence. This therefore is meant by the sphere of pro-
tection and sustentation of those that cannot protect and
sustain themselves; for it is of creation that the things
created must be conserved, guarded, protected, and sus-
tained. Otherwise the universe would go to destruction.
But because, with the living to whom freedom of choice is
left this cannot be done immediately by the Lord, it is done
mediately, through His love implanted in fathers and
mothers—educators. That their love is love from the Lord
in them they do not know, because they do not perceive
the influx, still less do they perceive the omnipresence of the
Lord. But who does not see that it is not of nature, but of
the Divine providence operating within nature, by nature?
And that there could be no such universal except from God,
through some spiritual sun which is in the centre of the uni-
verse, and whose operation, because without space and time,
is instant and present from things first in the last? But it
shall be told in what follows, how this Divine operation
which is the Lord's Divine providence is received by ani-
mate beings. That they are notable to protect and sustain
themselves, is not the cause of the love which moves
mothers and fathers to protect and sustain infants, but is a
rational cause springing from that love in the understanding.
For from this cause alone, without the love that inspired
and inspires it, or without law and a penalty enforcing it,
man would no more provide for infants than a statue.


45o MARRIAGE LOVE. [No. 39.
392. V. THAT THIS SPHERE AFFECTS THE Evil As
WELL AS THE GOOD, AND DISPOSES EVERY ONE TO LovE
PROTECT AND SUSTAIN HIS OFFSPRING, FROM LovE of
HIs own.—It is testified by experience that the love of in-
fants, or storge, is equally with the evil and the good; like-
wise with gentle and ungentle beasts; yea, that with evil
men and with ungentle beasts it is sometimes stronger and
more ardent. The reason is that, every love going forth and
flowing in from the Lord is turned, in the subject, into a love
of its life. For no animate subject feels otherwise than that
he loves of himself, since he does not perceive the influx; and
while in fact he is really loving himself he makcs love of in-
fants the love of his own, for he as it were sees himself in
them and them in himself, and himself as united with them.
And hence it is that this love is fiercer among the ungentle
beasts, as among lions and lionesses, he and she bears, he
and she leopards, he and she wolves, and other such,--than
among horses, deer, goats, and sheep. The reason is that the
ungentle beasts have dominion over the gentle, and hence
a predominating love of self, and this love loves itself in its
progeny; and thus, as was said, the inflowing love is turned
into its own. Such inversion of the inflowing love into its
own, and thence protection and sustentation of their off-
spring and young by evil parents, is of the Lord's Divine
providence; for otherwise but few of the human race would
be left. From these considerations it is plain that every one
is disposed to love, protect, and sustain his offspring, from
love of his own.
393. VI. THAT THIS SPHERE PRINCIPALLY AFFECTs
THE FEMALE SEx, THUS MOTHERS, AND THE MALE SEx
oR PATHERS, FROM THEM.—This comes from the same
origin spoken of before, that the sphere of marriage love is
received by women, and through women is transferred into
men, for the reason that women are born loves of the under-
standing of men and the understanding is the recipient.
It is the same with the love of infants, because this by origin


No. 394] conjunction WITH LovE of INFANTs. 451
is from marriage love. That mothers have a more tender
and fathers a less tender love for infants is known. That
the love of infants is inscribed upon the marriage love into
which women are born, is manifest from the lovely and win-
ning affection of little girls for infants, and for the images of
them which they carry about, and dress, kiss, and press to
their bosoms. Boys have no such affection. It appears as
if mothers have the love of infants from the nourishing of
them in the womb out of their own blood, and thence the
appropriation to them of their own life; but yet this is not
the origin of the love, for if, unknown to a mother, another
infant were substituted for the true one after birth, it would
be loved with equal tenderness as if it were her own. Be-
sides, infants are sometimes loved by nurses more than by
their mothers. It flows from these considerations, that this
love is from no other source than the marriage love im-
planted in every woman,—to which is adjoined the love of
conceiving, from the delight of which the wife is prepared
for reception; this is the first of the love, which after the
birth, with its delights, passes over fully to the offspring.
394. VII. THAT THIS SPHERE Is Also A SPHERE OF
INNoceNCE AND PEACE.-Innocence and peace are the two
inmost things of heaven. They are called inmost because
they come forth immediately from the Lord; for the Lord
is Innocence itself, and Peace itself. From innocence the
Lord is called the Lamb; and from peace He said:—
Peace I leave with you; my peace I give unto you (John
xiv. 27.)
And this is meant also by the peace with which they were
to salute a city, or a house, when they entered it, which, if
worthy, peace should come upon it, and if unworthy peace
should return (Matth. x. 11–15). And hence the Lord
is called the Prince of Peace (Is. ix. 5). Innocence and
peace are the inmost things of heaven for the reason too
that innocence is the esse of every good, and peace is the
blessedness of every delight that is of good. See the work


452 MARRIAGE LOVE. [No. 394
on HEAven AND HELL Concerning the State of Innocence
of the Angels of Heaven, n. 276-283; and Concerning the
State of Peace in Heaven, n. 284–290.
395. VIII. THAT THE SPHERE OF INNOCENCE IN-
FLOWS INTO INFANTS, AND THROUGH THEM INTO AND
AFFECTS PARENTS.–That infants are innocents is known,
but that their innocence flows in from the Lord is not
known. It flows in from the Lord because He is Inno-
cence itself, as has been set forth just above, and nothing
can flow in-because it cannot be—except from its be-
ginning, which is the thing itself. But it shall be briefly
told of what kind the innocence of infancy is, which affects
parents. It shines forth from their faces, from some of their
gestures, and from their earliest speech, and affects. They
have innocence because they do not think from the interior;
for they do not yet know what is good and evil, and true and
false, from which they can think; hence they have not
prudence from their own, nor deliberate purpose, and thus
have no end to evil. They have no proprium acquired from
love of self and of the world. They do not attribute any-
thing to themselves. Every thing that they receive they
ascribe to their parents. They are content with the little
things given them as presents; they have no solicitude
for food, and raiment, and none for the future; nor have
they regard for the world, and do not therefore covet many
things; they love their parents, their nurses, and their
infant companions, with whom in innocence they play;
they suffer themselves to be led; they listen, and obey.
This is the innocence of infancy, which is the cause of
the love called storge.
396. IX. THAT IT FLows IN ALSo INTo THE souls of
PARENTS, AND CONJOINS ITSELF WITH THE SAME SPHERE
IN INFANTS, AND THAT IT IS INSINUATED ESPECIALLY BY
THE Touch.-The Lord's innocence flows into the angels
of the third heaven, where all are in the innocence of wis-
dom, and passes through the lower heavens—but only


454 MARRIAGE LOVE. [No. 396
and that He healed the sick by the touch; and that they
were healed who touched Him. Hence it is also that to
this day inaugurations into the priesthood are performed
by the laying on of hands. From all this it is clear that
the innocence of parents and the innocence of infants
meet each other through the touch, especially of the hands,
and so conjoin themselves as if by kisses.
397. It is known that by contact innocence also works
out among beasts and birds effects similar to those among
men. The reason why it works similar effects is because
all that proceeds from the Lord instantly pervades the
universe (See above, n. 388-390), and as it goes forth
through degrees, and by continual mediations, it therefore
passes on not only to animals but also beyond, to vegetables,
and minerals (n. 389). It even passes into the earth itself,
which is the mother of all vegetables and minerals; for in
the time of spring she is in a state prepared for the re-
ception of seeds, as it were into her womb, and when she
has received them she as it were conceives, cherishes them,
bears them, brings them forth, gives them suck, nurtures,
clothes, rears them, and as it were loves the offspring from
them, and so on. As the sphere of procreation goes forth
so far, why not then to animals of every kind, even the
lowest (vermes)?” Just as the earth is the common mother
of plants, so it is an established fact that there is also a
common mother of the bees in every hive.
398. X. THAT IN THE DEGREE IN which THE INNo-
CENCE WITH INFANTS RECEDES AFFECTION ALSO IS RESTRAIN-
ED, AND CONJUNCTION, AND THIS GRADUALLY EVEN To
sEPARATION.—It is known that the love of infants by par-
ents, or storge, recedes according to the recession of inno-
cence from them, and that it recedes among men to the
point of separation of children from the home; and among
beasts and birds even to the rejection of them from their
presence, and forgetfulness that they are of their stock.
* See note p. 245.


No. 4oo] conjunction witHI LovE of INFANTs. 455
From this, as from an established proof, it is also evident
that the innocence flowing in on both sides produces the
love called storge.
399. XI. THAT THE RATIONAL STATE of INNocFNCE
AND PEACE witH PARENTs TowARDS INFANTs Is THAT,
THEY KNow AND CAN DO NOTHING of THEMSElves, BUT
FROM OTHERS, ESPECIALLY FROM THE FATHER AND MoTHER;
AND THAT THIS STATE GRADUALLY PASSES Away, As THEY
KNow AND ARE ABLE to Act of THEMSElves AND Not
FROM others.--It has been shown above in its own section
(n.391) that the sphere of love of infants is a sphere of pro-
tection and sustentation of those that cannot protect and
sustain themselves. It was also stated there that this is
only the rational cause among men, and not the very cause
of the love with them. The very originating cause of that
love is innocence from the Lord, which flows into man
unawares and brings forth the rational cause. And there-
fore, as the first cause makes a recession from the love, so
does this second cause at the same time; or what is the same,
just as the communication of innocence recedes so also does
the persuading reason go with it. But this occurs only
with man,—in order that he may do what he does from free-
dom according to reason, and may from this, as from a ra-
tional and at the same time moral law, support his grown
up offspring according to necessity and use. This second
cause animals destitute of reason have not. They have
only the prior cause which with them is instinct.
4oo. XII. THAT THE SPHERE OF LovE of PRocre ATING
PROGRESSES IN ORDER, FROM THE END THROUGH CAUSEs
INTO EFFECTs, AND FORMS PERIODS—THROUGH which
CREATION IS CONSERVED IN THE STATE FORESEEN AND
Provided.—All operations in the universe progress from
ends through causes into effects. These three are in
themselves inseparable, although in idea they appear as
if separate; and yet the end there is nothing unless seen
together with the effect that is intended. Nor does either


No. 402] conjunction witH LovE of INFANTs. 457
procreating, and inwardly within each of the causes and with-
in the effect itself they make one. They are only the effi-
cient causes which progress through times because in nature
—the end or will and the love remaining continually the
same; for in nature ends progress through times without
time but cannot come forth and manifest themselves until
the effect or use exists and becomes a subject. Until this
the love could love nothing but the progression, and could
not fix and establish itself. That there are periods to such
progressions is known, and that by means of them is the
conservation of the creation in the state foreseen and pro-
vided. But the series of the love of infants from its greatest
to its least, and so to its termination—that is to the point at
which it stays or ceases—is retrograde, since it is according
to the decrease of innocence in the subject, and is also on
account of the periods.
402. XIII. THAT THE LovE of INFANTs DESCENDs
AND DoES NOT ASCEND.—That it descends from gener-
ation to generation, or from sons and daughters to grand-
sons and granddaughters; and it is known that it does not
ascend from these to fathers and mothers of families. The
cause of its increase in the descent is the love of fructify-
ing, or of producing uses; and as respects the human race it
is the love of multiplying it. But this cause derives its
origin solely from the Lord, in that He in the multiplication
of the human race looks to the conservation of the creation,
and as the final end of this to an angelic heaven which is
entirely from the human race. And because an angelic
heaven is the end of ends and hence is the love of loves with
the Lord, therefore there is implanted in the souls of man,
not only the love of procreating but also a love of the pro-
created in their successions. It is for that reason that this
love exists among men and not with any beast or bird. That
with man this love descends with increase is also for the glory
of a name, which likewise increases with him according to
its extension. That the love of a name and of glory receives


458 MARRIAGE LOVE. [No. 402
into itself the love of infants flowing from the Lord and
makes this as its own, will be seen in Section XVI, following,
403. XIV. THAT wives HAVE ONE STATE of LovE
BEFoRE CONCEPTION, AND ANOTHER STATE AFTER IT
Even To THE BRINGING ForTH.—This is adduced to the
end that it may be known that the love of procreating and
the thence following love of the procreated are with women
inherent in marriage love; and that these two loves in her
are divided when the end which is the love of procreating
begins its progression. That then the love storge is passed
over from the wife into the husband; and also that the love
of procreating—which in the woman makes one with her
marriage love as has been said, -is not then the same is
manifest from many indications.
404, XV. THAT MARRIAGE LovE IS conjoined witH
THE LOVE OF INFANTS IN PARENTS BY CAUSES SPIRITUAL
AND THENCE NATURAL.-The spiritual causes are—that
the human race may be multiplied, and from this the angelic
heaven enlarged, and thus that there may be born those who
will become angels, serving the Lord by performing uses in
heaven and also by consociation with men on earth; for
angels are associated with every man by the Lord, with
whom there is so close conjunction, that if they were removed
he would fall in a moment. The natural causes of the con-
junction of these two loves are, that those may be born who
will perform uses in human societies and be incorporated
in them as members. That there are these natural and those
spiritual causes of the love of infants and of marriage love
consorts themselves think and sometimes declare, saying,
that they have enriched heaven with as many angels as they
have had descendants, and have furnished society with as
many helpers as they have borne children.
405. XVI, THAT THE Love of INFANTs Is of ONE
KIND witH SPIRITUAL CONSORTS, AND of ANOTHER witH
NATURAL.--To appearance the love of infants with spiritual
consorts is similar to the love of infants with natural con-


No. 405] CONJUNCTION WITH Love of INFANTs. 459
sorts—but it is more interior and thence more tender, be-
cause the love springs from innocence, and from a nearer
reception and thus more present perception of it in them-
selves; for the spiritual are spiritual in the degree that they
partake of innocence. And in truth fathers and mothers,
after they have tasted the sweetness of innocence with their
infants, love their children quite otherwise than natural
fathers and mothers. The spiritual love children according
to their spiritual intelligence and moral life; thus they love
them according to their fear of God and actual piety, or piety
of life, and at the same time according to their affection for
and application to uses serviceable to society—that is,
according to the virtues and good morals in them. For
their love of these things, principally, they provide for and
minister to their necessities. Wherefore, if they do not see
such virtues in them they are mentally estranged from
them, and do nothing for them except from duty.
With natural fathers and mothers the love of infants is
also from innocence, but this, received by them, is wrapped
about with love of their own—and hence they love infants
from this and at the same time from that, kissing, embracing,
carrying, taking them to their bosom, and fondling them
beyond all measure, and look upon them as of one heart and
one soul with themselves. And then, after their state of in-
fancy—up to adolescence and beyond, when innocence no
longer effects anything, they love them, not on account of
any fear of God and actual piety, or piety of life, nor for any
rational and moral intelligence in them—and little, indeed
scarcely at all, do they consider their internal affections and
thence virtues and good morals, but only the things external
for which they have regard. To these they attach, affix, and
agglutinate their love—and consequently close the eyes to
their faults, excusing and favoring them. The reason is that
the love of their progeny with them is also love of themselves,
and their love clings to the subject outwardly, but does
not enter into it, as it does not into themselves.


460 MARRIAGE LOVE. [No. 406
406. Of what kind the love of infants and the love of
children is with the spiritual, and of what kind with the
natural, is manifestly perceived from them after death. For
most fathers, when they come into the world of spirits, call
to mind their children who have gone before them, and they
also become present and mutually recognize each other.
Spiritual fathers only look at them, ask in what state they
are, rejoice if it is well with them, and grieve if it is ill; and
after some conversation, instruction, and admonition respect-
ing heavenly moral life, they separate from them—but before
separation, teach that they are no longer to be remembered
as father, for that the Lord is the one only Father to all in
heaven, according to His words (Matth. xxiii. 9); and
that they never think of them as children.
But natural fathers—as soon as they realize that they
are living after death and call to remembrance the children
who had gone before them, and as they are made present
also by strong desire—are instantly conjoined with them,
and they hold fast like a bundle of sticks tied together;
and then the father is delighted continually with the sight
of them and by conversation with them. If the father is
told that some of these his children are satans, and that they
have done injury to the good, yet he keeps them together
in a sphere about him or in a company before him. If he
himself sees that they inflict injury and do evil he pays no
heed to it, and does not dissociate any one of them from
him. Wherefore, that such a pernicious company may not
endure they are of necessity sent together into hell; and
there the father in the presence of his children is placed
under guard, and his children are separated and sent away,
each to his place of life.
To this I will add the following notable experience:
That I have seen fathers in the spiritual world who looked
with hatred and as if in fury upon infants brought before
their eyes—even in such ferocious temper that they would
have killed them if they could—but as soon as it was told


No. 4091 CONJUNCTION WITH LovE OF INFANTs. 461
them by pretence that they were their own children then
instantly their fury and ferocity abated, and they loved
them excessively. This love and that hatred exist together
in those who in the world were inwardly deceitful and set
their mind in enmity against the Lord.
408. XVII. THAT THIS LovE witH THE SPIRITUAL
IS FROM THE INTERIOR OR PRIOR; BUT witH THE
NATURAL IS FROM THE OUTER OR POSTERIOR.—To think
and conclude from the interior and prior, is to think from
ends and causes to effects; but to think and conclude from
the outer or posterior, is from effects to causes and ends.
This is progression against order, and that is according to
order. For to think and conclude from ends and causes, is
from goods and truths seen in the highest region of the
mind; but to think and conclude from effects, is to con-
jecture causes and ends from the lower region of the mind,
where the sensual things of the body are with their appear-
ances and fallacies—which in itself is nothing but to confirm
falsities and lusts, and after confirmation to believe them
to be verities of wisdom and goodnesses of its love. So is
it with the love of infants and children with the spiritual,
and the natural; the spiritual love them from the prior,
thus according to order; and the natural love them from
the posterior, thus against order. These things are added
simply to confirm the preceding section.
409. XVIII. THAT IT is owing to THIS THAT THE Love
Is witH CONSORTs who MUTUALLY LovE EACH OTHER, AND
ALSO WITH CONSORTS WHO DO NOT LOVE EACH OTHER AT
ALL.-It is therefore with the natural as well as with the
spiritual; yet these have marriage love, and those have not
except apparent and simulated. That the love of infants
and marriage love nevertheless act as one, is because marri-
age love is implanted in every woman by creation, and to-
gether with it the love of procreating—which is determined,
and flows into the offspring procreated, and is carried from
women to men, as was said above. Hence it is that, in


462 MARRIAGE LOVE. [No. 4og
households wherein there is not marriage love between man
and wife, there yet is with the wife, and through this some
external conjunction with the man. It is from the same
cause that even harlots love their progeny; for what is im-
planted by creation in the soul, and looks to propagation, is
indelible and ineradicable.
41o. XIX. THAT THE LovE OF INFANTs continues
AFTER DEATH, ESPECIALLY WITH WOMEN.—As soon as in-
fants are resuscitated, which takes place immediately after
death, they are taken up into heaven, and are committed to
the care of angels of the female sex who in the life of their
body in the world loved infants, and at the same time feared
God. These angels, because they loved all infants with ma-
ternal tenderness, receive them as their own; and the in-
fants there, as if from innate affection, love them as their own
mothers. As many infants are confided to them as from
spiritual storge they desire. The heaven in which infants
are appears before, in an upward direction, in the region
of the forehead, directly in the line or radius in which the
angels look to the Lord. The situation of this heaven there,
is for the reason that all infants are educated under the
immediate auspices of the Lord. The heaven of innocence
also flows in among them, which is the third heaven. After
this earliest age is passed, they are transferred to another
heaven where they are instructed.
411. XX. THAT INFANTS ARE EDUCATED BY THEM
UNDER THE AUSPICES OF THE LORD, AND INCREASE IN
STATURE AND IN INTELLIGENCE AS IN THE WORLD.—Infants
in heaven are educated in this manner:-From her who
nurtures them they learn to speak. Their speech at first
is but the voice of affection, in which there is yet some be-
ginning of thought – whereby the human voice is distin-
guished from the voice of an animal. The speech by de-
grees becomes more distinct as ideas from affection enter
the thought. All their affections, which also have growth,
go forth from innocence. Into these are insinuated first


No. 412] conjunction witH Love of INFANTs. 463
such things as appear before their eyes and are delightful—
which being of spiritual origin somewhat of heaven flows
into them at the same time, whereby the interiors of their
minds are opened. After this, just in the degree that the in-
fants advance in intelligence they increase in stature, and in
“his respect also appear more adult. The reason is that in-
telligence and wisdom are very spiritual nutriment, and there-
fore what nourishes their minds nourishes their bodies also.
But in heaven infants do not advance in age beyond the first
period of manhood; and there they stay and at that age re-
main to eternity. And when they arrive at that age they are
given in marriage — which is provided by the Lord, and is
celebrated in the heaven where the young man dwells —
who soon afterwards follows his wife to her heaven, or into
her house if they are in the same society. That I might
certainly know that as infants advance in intelligence they
also increase in stature, and mature, it has been given me to
speak with some while they were infants, and afterwards
when they were grown up, and the young men were seen to
be of similar stature to young men in the world.
412. Infants are instructed especially by representatives,
suitable and adapted to their genius. And how full of beauty
and at the same time of interior wisdom they are can scarcely
be believed in the world. Two representatives may here
be described, from which an idea may be conceived as to the
rest. At one time they represented the Lord rising from
the sepulchre, and at the same time the unition of His Hu-
man with the Divine. They first presented the idea of a
sepulchre, but not an idea of the Lord at the same time —
unless so remotely that it would scarcely be perceived that
it was the Lord except as a long way off; for the reason
that in the idea of a sepulchre there is a something funereal
which in this way they removed. Afterwards they cau-
tiously admitted into the sepulchre a somewhat atmospheric,
yet appearing as limpid water, by which they signified –
also with suitable remoteness—the spiritual life in baptism.


464 MARRIAGE LOVE. [No. 412
After that I saw represented by them the descent of the
Lord to them that are bound, and His ascent with the bound
into heaven; and as suited to infants they let down slen-
der cords very subtile and delicate, almost inconspicuous,
with which they might raise up the Lord in His ascent —
always in holy fear lest something in the representation
should border upon what did not contain anything heav-
enly. Besides these are other representations, by which in-
fants are brought at once into cognitions of truth and affec-
tions of good — as by plays suited to the minds of infants.
To these and like things infants are led of the Lord by
the innocence passing through the third heaven; and thus
spiritual things are ingratiated into their affections, and
thence into their tender thoughts, in such wise that the in-
fants do not know but that they do and think such things of
themselves—by which means their understanding is initiated.
413. XXI. THAT IT IS THERE PROvIDED BY THE LoRD
THAT THE INNOCENCE OF INFANCY WITH THEM BECOMES
THE INNOCENCE of wisdom.—Many may think that in-
fants remain infants, and become angels immediately after
death. But intelligence and wisdom make an angel; and
therefore so long as infants are without intelligence and wis-
dom, although they are with the angels they are not angels
— and they first become angels when they have become in-
telligent and wise. Infants are accordingly led on from
the innocence of infancy to the innocence of wisdom, that
is from external innocence to internal innocence. This in-
nocence is the end, in all their instruction and progression;
therefore when they come to the innocence of wisdom the
innocence of infancy, which in the meantime has served
them as a plane, is adjoined to them. I saw the quality of
the innocence of infancy represented by a something woody,
almost devoid of life, which becomes living just in the de-
gree that it is imbued with cognitions of truth and affec-
tions of good; and afterwards the quality of the innocence
of wisdom was represented by a living and naked infant.


No. 414] CoNJUNCTION witH LovE OF INFANTs. 465
The angels of the third heaven, who beyond others are in a
state of innocence from the Lord, appear as naked infants
to the eyes of spirits who are below the heavens; and be-
cause they are wise beyond all others, they also are more
living. The reason is that innocence corresponds to infancy,
and also to nakedness—for which reason Adam and his
wife, when they were in a state of innocence, are said to
have been naked and not ashamed; but that after they had
lost the state of innocence they were ashamed of their naked-
ness, and hid themselves (Gen. ii. 25, iii. 7, Io, II). In a
word, the wiser the angels are the more innocent they are.
The quality of the innocence of wisdom may in some meas-
ure be seen from the innocence of infancy, described above
(n. 395)—if only, instead of parents there, the Lord be
taken as the Father by whom they are led, and to whom
they ascribe all that they receive.
414. I have had various conversations with the angels
about innocence, and they said that innocence is the esse of
every good and that good is good in the degree that inno-
cence is within it; and, as wisdom is of the life and thence
of good, that wisdom is wisdom in the degree that it par-
takes of innocence. And so with love, charity, and faith.
And that thence it is that no one can enter heaven unless he
is in innocence; and that this is meant by these words of the
Lord:— Suffer the little children to come unto me, and forbid
them not, for of such is the kingdom of the heavens. Verily I
say unto you, whosoever shall not receive the kingdom of the
heavens as a little child he shall not enter therein (Mark. x.
14, 15; Luke xviii. 16, 17). By little children here, as also
in other places in the Word, they are meant who are in in-
nocence. The reason why good is good in the degree that
innocence is within it, is that all good is from the Lord,
and innocence is to be led by the Lord.


466 MARRIAGE LOVE. [No. 415
415. To this I will add the following Relation:-
One morning when I awoke out of sleep, meditating in the
calm and peaceful light, and not yet fully awake, I saw
through the window something like a flash of lightning, and
presently heard as it were rolling thunder. And as I was
wondering whence it was I heard these words from heaven:
—“There are some not far from you who are reasoning
sharply about God, and about nature. The quivering of
light like lightning and the rumbling of the air like thunder
are the correspondences, and the appearances thence, of the
contest and collision of arguments — by one side in favor
of God and by the other in favor of nature.”
The cause of the spiritual contest was this. There were
certain satans in hell who said among themselves:– “Would
that we might be permitted to talk with the angels of heaven,
and we will show conclusively and fully that what they call
God, from whom all things are, is nature, and thus that
God is only a word unless nature is meant.”
And as the satans with their whole heart and soul believed
this, and also longed to speak with the angels of heaven, it
was given them to ascend out of the mire and darkness of
hell, and to talk with two angels then coming down from
heaven. They were in the world of spirits, which is inter-
mediate between heaven and hell.
The Satans, seeing the angels there ran quickly up to them,
and in a furious voice exclaimed:– “Are you the angels of
heaven with whom it is permitted us to engage in reasoning
about God and about nature? You are called wise because
you acknowledge God; but O, how simple you are? Who
sees God? Who understands what God is? Who con-
ceives that God governs and can govern the universe and all
the single things of it? Who but the common and vulgar
acknowledges what he does not see and understand? What
is more obvious than that nature is all in all? Who sees
anything but nature with the eye? Who hears anything
but nature with the ear? Who perceives anything but na-


No. 415] CONJUNCTION witH LovE OF INFANTs. 467
ture by the smell? Who tastes anything but nature with
the tongue? Who feels anything but nature by the touch
of the hand, or of the body? Are not the senses the only
witnesses of truth? Who cannot from them swear that a
thing is so? Are not your heads in nature? Whence the
influx into the thoughts of the head, but from her? Take
her away, can you think at all?”—Besides much other like
Imatter.
Hearing this the angels responded:—“You talk in this
way because you are merely sensual. All in the hells have
the ideas of their thought immersed in the senses of the
body, and cannot lift their minds above them. We there-
fore excuse you. A life of evil, and thence belief in what is
false, have so closed the interiors of your minds that eleva-
tion above things sensual is with you impossible — except
in a state removed from the evils of life and falsities of faith.
For a satan equally with an angel can understand truth when
he hears it, but does not retain it, because evil obliterates
the truth and brings in falsity. But we perceive that you
are now in a state thus removed, and that thus it is possible
for you to understand the truth which we speak. Give at-
tention then to what we say.” -
And they said:—“You were in the natural world, died
there, and now you are in the spiritual world. Did you
until now know anything about a life after death? Did
you not then deny it, and make yourselves equal with beasts?
Did you until now know anything about heaven, and hell?
Or anything about the light and heat of this world? Or
about the fact that you are no longer within nature but above
it? For this world and all things pertaining to it are spiri-
tual and spiritual things are above natural—so much above
that not the least of nature can flow into this world. But
you, beause you have believed nature to be a god or goddess,
believe also the light and heat of this world to be the light
and heat of the natural world; when in fact it is not so at all,
for here natural light is darkness, and natural heat is cold.


468 MARRIAGE LOVE. [No. 415
Did you know anything about the sun of this world from
which our light and heat proceed? Did you know that this
sun is pure love, and the sun of the natural world is pure fire?
And that the sun of the world which is pure fire is that from
which nature comes forth and subsists? And that the sun
of heaven which is pure love is that whence life itself, which
is love with wisdom, springs forth and subsists? And thus
that nature, which you make a god or goddess, is manifestly
dead? You can, if a guard is granted you, ascend with us
into heaven; and we if a guard is granted us can descend
with you into hell. And in heaven you will see things splen-
did and magnificent; but in hell things squalid and unclean.
The differences arise from the fact that all in heaven wor-
ship God, and all in hell worship nature, and the magnificent
and splendid things in heaven are the correspondences of
affections for good and for truth, and the squalid and un-
clean things of hell are correspondences of lusts for what is
evil and false. Judge now from these things and those
whether God or nature is all in all.”
To this the satans replied:—“In the state in which we
now are we are able to conclude from what we have heard
that it is God; but when the delight of evil takes possession
of our minds we see nothing but nature.”
The two angels and the two satans were standing not far
from me on the right, so that I saw and heard them.
And lo, I saw many spirits around them, who in the world
had been celebrated for natural learning, and was sur-
prized that these learned men stood now near to the angels,
now near the satans, and that they favored those near to
whom they stood. And I was told that their changes of place
were changes of their state of mind, favoring now one side
now the other, “For they are vertumni. And we will tell
you a mystery. We have looked down upon earth, to those
celebrated for learning who have thought according to their
own judgment about God and about nature, and we find
six hundred out of a thousand in favor of nature, and the


No. 416) conjunction witH LovE of INFANTs. 469
rest in favor of God; but they were in favor of God be-
cause they had frequently said that nature is from God,
not from any understanding, but only from what they had
heard; and frequent speech from memory and recollection,
though not at the same time from thought and intelligence,
induces a sort of faith.”
After this a guard was furnished the satans and with the
two angels they ascended into heaven, and saw magnificent
and splendid things. And being then in illustration, from the
light of heaven there they acknowledged that there is a God,
and that nature is created to subserve the life which is in
God and from God; and that nature in itself is dead, and
so does nothing of itself, but is actuated by life. Having
seen and perceived these things they descended; and as
they descended the love of evil returned and closed their un-
derstanding above, and opened it beneath. And then there
appeared as it were a veil above it, flashing from infernal
fire; and the instant their feet touched the earth the ground
opened beneath them, and they sank down to their own.
416. After this the two angels, seeing me near, said of me
to those standing by:-"We know that this man has written
about God and about nature, let us hear him.”
And they came and asked that what had been written re-
specting God and nature might be read to them; and I read
therefrom the following:—*
“They who believe in Divine operation in the single things
of nature can confirm themselves in favor of the Divine by
very many things that they see in nature—equally with, nay
better than those who confirm themselves in favor of nature.
For those who confirm themselves in favor of the Divine
consider the wonders that are visible in the production both
of vegetables and animals. IN THE PRODUCTION of VEGE-
TABLEs, How that from a small seed cast into the earth
there comes forth a root, by means of the root a stem,
branches, leaves, flowers, and fruit, in succession onwards to
* From Divine LovE AND Divine Wisdom, 351–357.


47O MARRIAGE LOVE. [No. 416
new seeds,-just as if the seed knew the order of succession
or procession by which it is to renew itself. Can any rational
man think that the sun which is pure fire knows this? Or
that it can put it into its heat and light to do such things?
And that it can form the wonderful things within them, and
purpose their use? A man whose rational is elevated, when
he sees and contemplates these things cannot but think that
they are from Him who has infinite wisdom, that is from
God. They also who acknowledge the Divine see and think
this. But those that do not acknowledge do not see and
think this — because they will not, but let their rational so
down into the sensual that it derives all its ideas from the
light in which the senses of the body are, and confirms their
fallacies, saying, —“Do you not see the sun operating these
things by its heat and light? What is that which you do
not see? Is it anything?”
They that confirm themselves in favor of the Divine con-
sider also the wonders that are observable in THE PRO-
DUCTION OF ANIMALs. For example call to mind only
those that are observed in eggs, –that latent within them
is a progeny, in its seed or inception, with every requisite un-
til its exclusion from the shell, and also for its progression
after it leaves the shell until it becomes a bird or flying thing
in the form of its parent. And if one takes notice of the
form, it is such that it cannot but excite amazement, if he
thinks profoundly; for that in the least as well as in the
greatest of them, yea, in the invisible as in the visible, that
is, in the minutest insects as in the large birds and beasts,
there are organs of sense — of sight, hearing, smell, taste,
and touch; and organs of motion, which are muscles — for
they fly and walk; and viscera also, around the heart and
lungs, which are actuated by brains. That even poor in-
sects rejoice in such organs is known from their anatomy
described by some, especially by Swammerdam in his Biblia
Natura. They who ascribe all things to nature indeed see
such things, but think only that they exist, and say that na-


No. 417] conjunction witH LovE OF INFANTs. 471
ture produces them — and they say this because they have
turned their mind away from thinking of the Divine; and
those who have turned away from thought of the Divine,
when they behold the wonderful things in nature cannot
think rationally, much less spiritually, but think sensually
and materially—and thus think in nature from nature, and
not from above it—in like manner as do those who are in
hell, with only this difference from beasts, that they have the
power of rationality, that is, that they can understand and
so can think otherwise if they will.
They who turn themselves away from thought of the Di-
vine when they behold the wonderful things in nature, and
thereby become sensual, do not reflect that the sight of the
eye is so gross that it sees many minute insects as one ob-
scure object, and yet that each one of these is organized to
feel, and to move itself, and so is provided with fibres, and
vessels, and a little heart, and pulmonary pipes, and minute
viscera, and brains — and that these are woven out of the
purest substances in nature — and that these contextures
correspond to some life by which the minutest of them are
distinctly actuated. Since the sight of the eye is so gross
that many such creatures, with the innumerable things in
each, appear to it as one little obscure thing—and yet that
they who are sensual think and judge from that sight — it
is manifest how incrassate their mind is, and hence in what
darkness they are as to spiritual things.
417. Every one can confirm himself in favor of the Di-
vine from the visible things of nature, if he will, and he in
fact does confirm himself who thinks of God from life; as
when he beholds the fowls of the air, how that every species
of them knows its own food, and where it is; knows its kind,
by sight and sound; and which among others are their
friends, and which their enemies; that they choose mates,
know the connubial relation, skilfully build nests, lay eggs
therein, sit upon them, know the period of incubation,
which accomplished they exclude the young from the shell,


472 MARRIAGE LOVE. [No. 417
tenderly love them, gather them under their wings, seek
their food and feed them — and this until they become
mature, and able to do the like and procreate families to per-
petuate their kind. Every one who will think of the Di-
vine influx through the spiritual world into the natural can
see it in these things, and can if he will say from his heart,
Such knowledges cannot flow into these creatures from the
sun through the rays of its light — for the sun from which
nature takes its origin and its essence is pure fire, and the
rays of its light are therefore absolutely dead; and thus he
can conclude that such things come from the influx of Di-
vine wisdom into the ultimates of nature.
418. Any one can confirm himself in favor of the Divine
from the visible things of nature, when he considers the larvae
of insects, which, from the delight of a certain longing, affect
and aspire to a change of their terrestrial state for one having
some analogy to the heavenly state; and to that end creep
into hiding places and commit themselves as it were to a
womb, that they may be born again — and there become
chrysalids, aurelias, nymphs, and at length butterflies. And
when this metamorphosis is passed, and according to their
species they are invested with beautiful wings, they fly away
in the air as into their heaven, and there merrily disport,
form connubial relations, lay eggs, and provide for them-
selves a posterity, and regale themselves the while with
sweet and pleasant nutriment from the flowers. Who that
confirms himself in favor of the Divine, from the visible
things of nature, does not see some image of the earthly state
of man in these creatures as worms? And an image of his
heavenly state in them as butterflies? And even those who
confirm themselves in favor of nature see them; but as they
cast out of mind a heavenly state of man, they call them mere
instincts of nature.
419. Everyone can confirm himself in favor of the Di-
vine from the visible things of nature, if he considers atten-
tively what is known about bees; how that they have knowl-


No. 419) CONJUNCTION witH LovE OF INFANTs. 473
edge to gather wax and suck honey out of herbs and flowers;
and to build cells, like little houses, and dispose them in the
form of a city, with streets through which they go in and by
which they pass out; how that from a long way off they
scent the odor of the plants and flowers from which they
gather the wax for houses and the honey for food, and laden
with these fly back, from whatever quarter, directly to their
hive, and thus procure for themselves food and habita-
tion for the coming of winter, just as if they knew of and
foresaw it. They also appoint over them a royal mistress,
like a queen, from whom a posterity is propagated, and build
for her as it were a palace above them, with guards round
about; and, when the time of bringing forth is at hand she
goes with her attendants from cell to cell and lays eggs,
which the following crowd of retainers annoint, that they
may not be injured by the air. Thence comes to them a new
progeny. Afterwards, when these are advanced to the age
at which they can do the like, they are expelled from the hive;
and the excluded swarm gather themselves together and
in order that the band may not be scattered, fly thence in a
body to seek for them a home. Also about the time of
autumn they bring out the useless drones and deprive them
of their wings, so that they may not return and consume the
food whereon they bestowed no labor. Besides many other
things — from all which it is evident that, for the sake of the
use that they perform for the human race, these little crea-
tures have, by virtue of influx from the spiritual world, a
form of government such as exists among men on earth, yea,
and with the angels in heaven. What man with reason un-
impaired does not see that such ideas do not come to them
from the natural world? What has the sun from which
nature is in common with a government emulating and
analagous to heavenly government? From these and things
like these among brute animals, the confessor and worshipper
of nature confirms himself in favor of nature; while from
the same evidence the confessor and worshipper of God con-


474 MARRIAGE LOVE. [No. 419
firms himself in favor of the Divine,—because the spiritual
man sees spiritual things in them, and the natural man sees
in them natural things. Thus everyone sees as he is. For
myself, such things have been to me testimonies of the influx
of the spiritual into the natural, or of the spiritual world into
the natural world, thus from the Divine wisdom of the Lord.
Consider, also, whether you can think analytically of any
form of government, or of any civil law, or of any moral
virtue, or of any spiritual truth, unless the Divine out of His
wisdom flows in through the spiritual world. As for me,
I could not, and cannot. Indeed I have perceptibly and
sensibly observed the influx now continually for five and
twenty years.” I therefore affirm this from having wit-
nessed it.
420. Can nature have use as an end? And dispose uses
into orders, and forms? This none but one who is wise can
do. And none but God, who has infinite wisdom, can thus
ordinate and form a universe. Who else could foresee and
provide all things that mankind requires for food, and for
raiment, food from the fruits of the earth and from ani-
mals, and raiment from the same? It is among the mar-
vels that the vile worms called bombyces clothe with silk and
magnificently adorn both women and men, from queens and
kings down to maid-servants and men-servants; and that
creatures so lowly as bees abundantly furnish wax for the
lights with which temples and palaces are splendidly illu-
minated. These facts, and many more, are conspicuous
proofs that the Lord, from Himself through the spiritual
world, operates all things that are in nature.
421. To this must be added, that there have been seen
* In the work from which this was being read (D, L. W.) which was published in:
1763, and written probably in 1762, the number of years is given as nineteen, and
the statement here has in some editions been changed to make it conform to that.
This not only appears unwarrantable, but a substantial error. The author, in ma-
king new use of this material, simply brings the time of this remarkable experience
down to the then present, which was about 1768, the date of this work. A year
later, in using yet again some of the same material, and referring to the same experi-
ence (in THE TRUE Christian RELIGION, n. 12) he extends the period another year,
and makes it twenty-six years. Th.


No. 4221 CONJUNCTION WITH LOVE OF INFANTs. 475
in the spiritual world those who have so confirmed them-
selves in favor of nature, from the visible things of the world,
that they have become atheists; and that in spiritual light
their understanding appeared open beneath and closed
above, –for the reason that in thought they look down-
wards to the earth, and not upwards towards heaven;
above their sensual, which is the lowest of the understand-
ing, appeared a veil as it were—with some, flashing from
infernal fire, with some black as soot, and with some livid
as a corpse. Let everyone then be on his guard against
confirmations in favor of nature, let him confirm himself
in favor of the Divine. There is no lack of material.
422. Some indeed are to be held blameless that they have
ascribed certain visible things to nature, —for the reason
that they have not known anything about the sun of the
spiritual world where the Lord is, and of influx therefrom;
nor anything about that world and the state of it, no, nor of
its presence with man; and that therefore they could not
but think of the spiritual as a purer natural,—and so that
angels were in the ether, or in the stars; and of the devil,
that either he is the evil of man or if he actually exists that he
is in the air, or in the deep; and that the souls of men after
death are either in the inmost of the earth, or in some—?
one knows not where (in aliquo ubi seu pu)—until the day of
judgment; and other like notions that fancy suggests from
want of knowledge of the spiritual world and of its sun.
This is the reason why they are to be held blameless who
have believed that nature produces the things that they see
— from a something implanted in her by creation. But
still they cannot be held blameless who by confirmations in
favor of nature have made themselves atheists, because they
could have confirmed themselves in favor of the Divine.
Ignorance indeed excuses, but does not take away the con-
firmed falsity—for this falsity is connected with evil, and
evil with hell.





ON THE OPPOSITION OF SCORTATORY LOVE
AND MARRIAGE LOVE.
423. At this threshold it is to be explained first what is
meant by scortatory love in this chapter. The fornicatory
love that precedes marriage is not meant; nor which fol-
lows it after the death of a consort; nor the concubinage
which is entered upon for legitimate, just, and weighty
reasons; nor are the mild kinds of adultery meant; nor the
graver kinds of which a man actually repents. For these
do not become opposite, and those are not opposite to mar-
riage love. That they are not opposite will be seen here-
after, when each comes to be treated of. But by the scor-
tatory love opposite to marriage love here, is meant love of
adultery when it is such that it is not regarded as a sin, nor
as evil, dishonorable, and against reason, but as permissible
by reason. This scortatory love not only makes marriage
love the same as itself, but also ruins, destroys, and at length
holds it in disgust.
The opposition of this love against marriage love is treated
of in this chapter. That it treats of no other should be man-
ifest from the chapters that follow concerning Fornication,
Concubinage, and the different Kinds of Adultery. But
that the opposition may be evident to the eye of reason, it
shall be shown in the following sequence:—
I. That the quality of scortatory love is not known unless
the quality of marriage love is known.
II. That scortatory love is opposite to marriage love.
III. That scortatory love is opposite to marriage love just
as the natural man in himself regarded is opposite to the spiri-
tual man.
IV. That scortatory love is opposite to marriage love just


478 SCORTAtORY LOVE. [No. 423
as the connubial relation of the evil and the false is opposite
to the marriage of good and truth.
V. That scortatory love is therefore opposed to marriage
love just as hell is opposed to heaven.
VI. That the impurity of hell is from scortatory love; and
that the purity of heaven is from marriage love.
VII. Likewise impurity in the church; and purity there.
VIII. That scortatory love makes man more and more
not man (homo) and not a man (vir); and that marriage love
makes man more and more man (homo), and more and more
a man (vir).
IX. That there is a sphere of scortatory love, and a sphere
of marriage love.
X. That the sphere of scortatory love comes up out of hell;
and that the sphere of marriage love comes down from heaven.
XI. That in each world these two spheres meet each other,
but do not conjoin.
XII. That between these two spheres there is an equilib-
rium, and in this is man.
XIII. That man is able to turn himself to which ever he
will — but that in so far as he turns himself to one he turns
himself away from the other.
XIV. That each sphere carries delights with it.
XV. That the delights of scortatory love begin from the
flesh, and that they are of the flesh even in the spirit; but that
the delights of marriage love begin in the spirit, and that they
are of the spirit even in the flesh.
XVI. That the delights of scortatory love are pleasures of
insanity; and that the delights of marriage love are the ex-
quisite delights of wisdom.
The explanation of these now follows:—
424. I. THAT THE QUALITY OF SCoRTATORY Love Is
NOT KNOWN UNLESS THE QUALITY OF MARRIAGE LOVE IS
KNowN.—By scortatory love is meant a love of adultery
which destroys marriage love — as above in n. 423. That
the quality of this scortatory love is not known unless the


No. 425] ITS opposition To MARRIAGE LOVE. 479
quality of marriage love is known there is no need to dem-
onstrate, but only to illustrate by parallel examples. For
instance, who can know what is evil, and false, unless he
knows what is good, and true? Or who knows what is
unchaste, dishonest, indecorous, and unbeautiful, unless he
knows what is chaste, honest, decorous, and beautiful?
Or who can discern insanity but one who is wise, or knows
what wisdom is? Or who can rightly perceive discordant
sounds but one who through learning and culture has drunk
in harmonious numbers? Just so who can perceive what
the quality of adultery is unless he has perceived clearly
what the quality of marriage is? Or who can present to
the judgment the filthiness of the pleasures of scortatory
love, unless he has previously presented to his own judgment
the purity of marriage love? Now, because I have com-
pleted the work on THE DELIGHTs of WisDom PERTAIN-
ING To MARRIAGE LovE, from the intelligence thence ac-
quired I am able to describe the pleasures of scortatory love.
425. II. THAT scorTAToRY LovE is oppositE To MAR-
RIAGE LovE.—There is nothing in the universe which has
not its opposite; and opposites are not things having re-
lation to each other, but are contraries. Relatives are be-
tween more and less of the same thing; but contraries are
in opposition over against them,- and these are relative
among themselves just as those are among themselves, and
therefore the relations themselves are opposites. That to
all things and to everything there is an opposite is manifest
from the light, the heat, the times in the world,—from
affections, from perceptions, sensations, and from many
other things. The opposite of light is darkness; the oppo-
site of heat is cold; the opposites of times in the world are
day and night, summer and winter; the opposites of affec-
tions are joys and sorrows, and delights and sadness; the
opposites of perceptions are good and true, and evil and
false; and the opposites of sensations are delightful and un-
delightful. From all evidence then it must be concluded


48O SCORTATORY LOVE. [No. 425
that marriage love has its opposite. That this opposite is
adultery every one can see if he will, from all the dictates of
sound reason. Say if you can what else is its opposite.
Let it be added that, inasmuch as sound reason has been
able to see this clearly of its own light, it has therefore es-
tablished laws for the protection of marriages and against
adulteries. To make it still more obvious that they are
opposites, I may refer to what I have frequently seen in the
spiritual world. When those who were confirmed adulterers
in the natural world perceive the sphere of marriage love flow-
ing down out of heaven, either they instantly flee into caverns
and hide themselves, or if they stand against it they are
excited to a rage and become like furies. That it is so is
because, there, all delightful and all undelightful things of
affection are perceived—sometimes as clearly as odor is per-
ceived by the smell, for they have not a material body which
absorbs such things. But that the opposition of scortatory
love and marriage love is unknown to many in the natural
world, is from the delights of the flesh—which in the ex-
tremes apparently rival the delights of marriage love; and
they that are in those delights alone know nothing of that
opposition. And I can affirm that if you should tell them
that everything has its opposite, and conclude that marriage
love has, also, adulterers would reply that there is no such
opposite to that love, for that scortatory love in no sense
distinguishes itself from it. From which it is evident also
that one who does not know what the quality of marriage
love is does not know the quality of scortatory love. And
yet the quality of marriage love is not known from scortatory
love, but this from that. No one from evil knows good, but
from good one knows evil; for evil is in darkness and good
is in light.
426. III. THAT SCORTAtoRY LovE IS OPPOSITE TC
MARRIAGE LOVE JUST AS THE NATURAL MAN IN HIMSELF
REGARDED IS OPPOSITE TO THE SPIRITUAL MAN.—That the
natural man and the spiritual man are opposed to each


No. 426] ITS QPPOSITION TO MARRIAGE LOVE. 481
other — even to the degree that the one does not will what
the other wills, yea, that they fight against each other, is
known in the church, but as yet has not been explained.
It shall therefore be shown what distinguishes the spiritual
and the natural, and excites the one against the other. It is
the natural man into which every one is first introduced
while he is growing up, which introduction is by knowledges,
and cognitions, and by rational activity of the understand-
ing; and the spiritual is the man into which he is intro-
duced by the love of performing uses, which love is also
called charity. So far therefore as any one is in this love he
is spiritual, and so far as he is not in this love he is natural—
even though he be of penetrating genius and of wise judg-
ment. That this man which is called natural, apart from
the spiritual,— howsoever it may elevate itself into rational
light, yet dissolves itself in lusts, and is actuated by them, is
made plain by its ruling spirit alone, in that it is destitute of
charity, and he who is destitute of this is loosed to all the
wantonnesses of scortatory love. For which reason when it
is told him that this libidinous love is the opposite of chaste
marriage love, and he is begged to consult the light of his
reason, he yet does not consult that light except in con-
junction with the delight of the evil that is inherent in the
natural man from nativity; whence he concludes that his
reason does not see any thing contrary to the pleasant sen-
suous allurements of the body, after he has confirmed
himself in which his reason is benumbed to all the sweets
that are predicated of marriage love. Nay more, as was
said above he fights against and overcomes them in him-
self, and when as victor he has pulled to the ground he de-
stroys the camp of marriage love within himself from out-
mosts to inmosts. This the natural man does out of his
scortatory love. This is adduced in order that it may be
known whence comes the opposition of these two loves.
For, as has been shown many times before, marriage love
in itself regarded is spiritual love, and scortatory love in
itself regarded is natural love.


482 SCORTATORY LOVE. [No. 427
427. IV. THAT scorTATORY LovE IS OPPOSITE To MAR-
RIAGE LOVE JUST AS THE CONNUBIAL RELATION OF THE EVIL
AND THE FALSE IS OPPOSITE TO THE MARRLAGE OF GOOD
AND TRUTH.—It has been shown above in its own chap-
ter (n. 83–Io2) that the origin of marriage love is from the
marriage of good and truth. It follows from this that the
origin of scortatory love is the connubial relation of evil and
the false, and that thence they are opposed as evil is opposed
to good and the falsity of evil to the truth of good. The
delights of each love are what are thus opposed, for a love is
nothing without its delights. It does not at all appear that
they are thus opposed. The reason why it does not appear
is because in externals the delight of the evil love deceptively
resembles the delight of the good love. But in internals the
delight of the evil love consists of mere lusts of evil. The
evil itself is a conglomerate mass or ball of them. But the
delight of the good love consists of innumerable affections
of good. The good itself is as the endeavor of these into a
fascis — a united one. This fascis, and that ball is not felt
by the man except as one delight — and as in externals the
delight of evil deceitfully resembles the delight of good, as
was said, therefore the delight of adultery is like the delight
of marriage. But after death, when every one puts off ex-
ternals and the internals are laid bare, then it is manifest
to the sense that the evil of adultery is a conglomeration of
lusts of evil; and that the good of marriage is a fascis of affec-
tions of good; and thus that they are entirely opposite to
each othef.
428. As regards the connubial relation itself of the evil
and the false, it is known that evil loves the false and wills
that it shall be one with itself, and they also conjoin them-
selves, in like manner as good loves truth and wills to be
one with it, and as they also conjoin themselves. From
which it appears that as the spiritual origin of marriage is
the marriage of good and truth, so the spiritual origin of
adultery is the connubial relation of evil and the false.


484 SCORTATORY LOVE. [No. 430
sented to view in hell are excrements and filth; the odors
under which they are presented to sensible perception there
are stinks and noisome vapors; and the forms of beasts and
birds under which they are there presented to observation
are swine, serpents, and birds called ochim and tziim. But
the very opposite are the chaste delights of marriage love in
heaven. The appearances under which these are there pre-
sented to the sight are gardens and flowery fields; the odors
under which they are presented to sensible perception are
aromas of fruits and the fragrant perfumes of flowers; and
the forms of animals under which they are there presented
to observation are lambs and kids, turtle-doves, and birds
of paradise. The reason why the delights of loves are
turned into such and similar forms is that all things that
come into existence in the spiritual world are correspond-
ences. The internal activities of their minds are turned
into them, as they go forth and form externals before the
senses. It should be known that there are innumerable
varieties of unclean things into which the lewdnesses of
scortations are turned, as they go forth into their correspond-
ences; and the varieties are according to the kinds and spe-
cies of them; which may be seen in what follows, where
adulteries and the degrees of them are treated of. But
such unclean things do not go forth from the delights of the
love of those who have repented, because they have been
washed from them in the world.
431. VII. LIKEwise IMPURITY IN THE CHURCH; AND
PURITY THERE.—The reason is that the church is the Lord's
kingdom on earth, corresponding to His kingdom in the
heavens; and the Lord also conjoins them, that they may be
made one. And He likewise distinguishes those who are
there, just as He distinguishes heaven and hell,—and dis-
tinguishes them according to their loves. Those that are in
the impure and obscene delights of scortatory love join
themselves to their like from hell; and those who are in the
pure and chaste delights of marriage love are associated


No. 432] ITS OPPOSITION TO MARRIAGE LOVE. 485
by the Lord with similar angels from heaven. These their
angels, when in attendance on men they stand near con-
firmed and purposed adulterers, perceive the stench spoken
of above (n. 430) and withdraw a little.
On account of the correspondence of filthy loves with
excrement and filth, it was commanded the children of
Israel “that they should carry with them a paddle with
which they should cover their excrement, lest Jehovah walk-
ing in the midst of the camp should see the nakedness of the
thing and turn back” (Deut. xxiii. 13, 14). This was com-
manded because the camp of the children of Israel repre-
sented the church, and the uncleanness represented the
lasciviousness of scortations; and by Jehovah God walk-
ing in the midst of their camp was signified His presence
with the angels; that they should cover it, was because all
the places in hell where crowds of such abide are covered
and closed — and for that reason it is also said, “lest He
see the nakedness of the thing.” That all such places in
hell are closed, it has been given me to see; and also that
when they have been opened — which has been when a new
demon entered—a stench exhaled therefrom so foul that
it caused a heavy oppression in my stomach; and what is
surprising, those foul odors are as delightful to them there
as excrements are to swine. From all which it is plain how
it is to be understood that impurity in the church is from
scortatory love, and purity there is from marriage love.
432. VIII. THAT scortATORY LovE MAKES MAN Not
MAN (homo) MoRE AND MORE, AND A MAN NOT A MAN (vir);
AND THAT MARRIAGE LOVE MAKES MAN MORE AND MORE
(homo) MAN AND A MAN (vir).-Each and all things that
have been shown to reason, in light, in the First Part—On
Love and the Delights of its Wisdom – illustrate and con-
firm the truth that marriage love makes man. For ex-
ample, I. That one who is in true marriage love becomes
more and more spiritual, and the more spiritual one is the
more a man (homo) is he. II. That he becomes more and


486 SCORTATORY LOVE. [No. 432
more wise, and the more wise one becomes the more a man
(homo). III. That in him the interiors of the mind are
opened more and more, even until he sees or intuitively
acknowledges the Lord, and the more one is in that sight, or
that acknowledgment, the more is he a man (homo). IV.
That he becomes more and more moral, and a citizen, be-
cause a spiritual soul is in his morality and citizenship, and
the more one is morally a citizen the more he is a man
(homo). V. That after death he also becomes an angel
of heaven, and an angel is a man (homo) in essence and in
form, and true humanity shines forth also, from his face,
from his speech, and from his deportment. From these
considerations it is evident that marriage love makes a man
more and more a man. That with adulterers the opposite
is the case, follows conclusively from the very opposition of
adultery and marriage, which has been and is being treated
of in this chapter. For example, I. That they are not spiri-
tual, but in the lowest degree natural—and the natural man
apart from the spiritual is man (homo) only as to his un-
derstanding, and not as to the will. This he immerses in the
body, and in the lusts of the flesh, and at those times the un-
derstanding too goes with it. That he is but half a man
himself can see, from his own rational understanding, if he
elevates it. II. That adulterers are not wise except in
speech and manner—and when in company with those of
eminent station, of renowned erudition, and men of charac-
ter. But it will be shown in the chapter on adulteries
that alone, with themselves, they are insane, making light of
the Divine and of the holy things of the church, and defiling
the moralities of life with things impure and unchaste.
Does any one not see that such gesticulators are only men
as to outward form, and as to the inward form not men?
III. That adulterers become more and more not men my
own experience has served to confirm, manifestly, from see-
ing them in hell—for they are demons there, whose faces
when seen in the light of heaven, are as it were pustules, their


No. 433] ITS OPPOSITION TO MARRIAGE LOVE. 487
bodies humped, their voices rough, and their manner simu-
lated. It should be understood that purposed and con-
firmed adulterers are such, and not unpremeditated adul-
terers. For there are four kinds of adultery, of which in the
chapter on adulteries and their degrees. Adulterers of pur-
pose are such from eager longing of the will; adulterers
by confirmation are such by persuasion of the understand-
ing; adulterers with premeditation are such from the allure-
ments of the senses; and unpremeditated adulterers are such
as have not opportunity, or are not in freedom, to consult
the understanding. The two former kinds of adulterers
are those that become more and more not men; but the two
latter kinds become men just in the degree that they draw
back from those errors, and afterwards become wise.
433. The things adduced in the preceding Part — On
Marriage Love and its Delights — also confirm the truth
that marriage love makes a man (homo) more a man (vir).
They are, I. That the faculty and virtue called virile ac-
company wisdom just in proportion as this is animated by
the spiritual things of the church, and that thence they
inhere in marriage love; and that wisdom opens the chan-
nel of this love from its formation in the soul, and thus in-
vigorates the intellectual life, which is the masucline life
itself, and blesses it also with perennity. II. That thence
it is — according to the words of their own mouth in the
Relation n. 355, 356,- that the angels of heaven are in this
virile virtue to eternity; and I have heard from their own
lips (see Relations n. 75, 76) that the very ancient people in
the golden age, and in the silver age, were in this enduring
efficiency, because they loved the endearments of their wives
and had great horror of the blandishments of harlots. It
has been told me from heaven that this spiritual sufficiency
is even in the natural, and will not be wanting at this day to
those who go to the Lord and abominate adulteries as
infernal.
But the contrary befalls purposed and confirmed adul-


488 SCORTATORY LOVE. [No. 433
terers—of whom just above, n. 432. It is known, though
not much proclaimed, that with them the faculty and virtue
which is called manly become impotent—even to none; and
after that begins cold even towards the sex; and then fol-
lows aversion, which leads to loathing. That those adul-
terers are such in hell I have heard from sirens — who are
obsolete wantons of venery, and also at a distance from
brothels there.
From all these considerations it is clear that scortatory
love makes a man more and more not man (homo) and not
a man (vir) and that marriage love makes man more and
more man (homo) and more and more a man (vir).
434. IX. THAT THERE Is A SPHERE OF SCORTATORY
LOVE, AND A SPHERE OF MARRIAGE LovE.—What is meant
by spheres, and that they are manifold, and that those which
are of love and wisdom proceed from the Lord, and descend
through the angelic heavens into the world and pervade it,
to its very ultimates—has been shown above in n. 222-225,
and in n. 386–397. That there is not a thing in the uni-
verse which has not its opposite, may be seen above at n.
425; from which it follows that because there is a sphere
of marriage love there is also a sphere opposite to it —
which is called the sphere of scortatory love.
These spheres, in truth, are opposite to each other just as
the love of adultery is opposite to the love of marriage,
which has been treated of in the preceding parts of this
chapter.
435. X. THAT THE SPHERE OF scorTATORY LovE
COMES UP OUT OF HELL; AND THAT THE SPHERE OF MAR-
RIAGE LovE comes Down FROM HEAVEN.—That the sphere
of marriage love comes down from heaven is shown in the
places cited just above in n. 434; and that the sphere of
scortatory love comes up out of hell is because this love is
from there, n. 429. The sphere comes up thence from the
unclean things into which the delights of adultery of those
there are turned,—who are of each sex; concerning which
See above at n. 430, 431.


490 SCORTATORY LOVE. [No. 437
rationally, of choice, dispose himself towards marriage love,
or will rationally of choice dispose himself towards scorta-
tory love. If to this, he turns the hinder part of his head and
his back to the Lord; if to that, he turns his face and breast
to the Lord. If to the Lord, his rationality and liberty are
led by Him; but if backwards from the Lord, his ration-
ality and liberty are led by hell.
438. XIII. THAT MAN Is ABLE To TURN HIMSELF To
WHICHEVER SPHERE HE WILL — BUT THAT IN SO FAR AS
HE TURNS HIMSELF TO ONE HE TURNS HIMSELF FROM THE
OTHER.—Man was created to do what he does from free-
dom according to reason, and just as if from himself. With-
out these two he would not be man, but a beast; for he would
not receive anything flowing to him out of heaven and appro-
priate it to himself — and therefore nothing of eternal life
could be inscribed upon him. For in order to be his own
it must be inscribed upon him as his. And because there is
no freedom in one direction unless there is the same in the
other also – just as there is no weighing unless the scales
by virtue of equilibrium can incline either way — so man,
unless he has freedom to turn also to evil, thus from right to
left or from left to right, alike to the infernal sphere which
is the sphere of adultery, or to the heavenly sphere which is
that of marriage.
439. XIV. THAT EACH SPHERE CARRIES DELIGHTS
witH IT.-That is to say, that both the sphere of scortatory
love which ascends from hell, and the sphere of marriage
love which comes down from heaven, affect the man re-
ceiving it with delights. The reason is that the ultimate
plane—in which the delights of each love terminate, and
where they fill and complete themselves, and which pre-
sents them to their sense — is the same. Hence it is that
scortatory caresses and marriage caresses are perceived alike
in the extremes, although utterly unlike in internals. That
they are thence unlike also in the extremes is not judged
from a sense of the difference; for the unlikenesses from the


No. 440] ITS OPPOSITION TO MARRIAGE LOVE. 491
[internal] differences are not felt in the extremes by others
than those who are in true marriage love, because evil is
recognized from good and not good from evil, just as a
pleasant odor is not perceived by the nostrils while a foul
stench sticks fast in them. I have heard from the angels
that they distinguish the lascivious from the non-lascivious
in the extremes just as one distinguishes the flame of dung,
or of burning horn, by their offensive smell, from a flame of
spice or of burning cinnamon-wood with their fragrant odor;
and that this is from the difference of the internal delights,
which pass into the externals and inflame them.
44o. XV. THAT THE DELIGHTS OF SCORTATORY LovE
BEGIN FROM THE FLESH, AND THAT THEY ARE of THE FLESH
Even IN THE SPIRIT; BUT THAT THE DELIGHTS OF MAR-
RIAGE LOVE BEGIN IN THE SPIRIT, AND THAT THEY ARE OF
THE SPIRIT EVEN IN THE FLESH.-That the delights of
scortatory love begin from the flesh, is because the burn-
ing heats of the flesh are their first incitement; that they
infect the spirit, and even in the spirit are of the flesh, is be-
cause the flesh does not feel, but the spirit in the flesh, the
things that touch it. It is the same with this sense as with
the others. The eye does not see and distinguish the varie-
ties in objects, but the spirit; not does the ear hear, and dis-
tinguish the harmonies of the modulations in song, and the
concords of the articulations of sounds in speech, but the
spirit. And the spirit feels everything according to its ele-
vation in wisdom. A spirit that is not elevated above the
sensuals of the body, and so keeps close to them, does not
feel other delights than those that flow in from the flesh and
from the world through the bodily senses. These it seizes,
is allured by them, and makes them its own. Now, as the
beginnings of scortatory love are only the burning heat and
prurient itchings of the flesh, it is plain that in the spirit they
are filthy enticements, which as they go up and down and
back and forth thus excite and inflame. In general the
cupidities of the flesh in themselves regarded are nothing


492 SCORTATORY LOVE. [No. 440
else than conglomerated lusts of evil and the false. Hence
this truth in the church — that the flesh lusts against the
spirit, that is against the spiritual man. It therefore fol-
lows that the delights of the flesh, as to delights of scorta-
tory love, are nothing but lecherous effervescences, which in
the spirit become the bubblings up of inchastities.
441. But the delights of marriage love have nothing in
common with the feculent delights of scortatory love.
These do indeed inhere in the flesh of every man (homo);
but, in proportion as the spirit of a man is elevated above
the sensuals of the body, and looks down from a height upon
their appearances and fallacies, these are separated and re-
moved. He likewise then perceives the fleshly delights —
first as apparent and fallacious delights; afterwards as
lustful and lascivious, which ought to be shunned; and
gradually as pernicious and hurtful to the soul; and finally
senses them as undelightful, filthy, and nauseating. And
in the degree that he thus perceives and senses these de-
lights, in the same degree he perceives the delights of mar-
riage love as harmless and chaste; and finally as exquisite
and blessed. The delights of marriage love become also
delights of the spirit in the flesh, because after the delights
of scortatory love are removed, as was said just above, the
spirit being released from them enters chaste into the body,
and fills the breasts, and from the breasts even the ultimates
of that love in the body, with the exquisite delights of its
own blessedness. Thence afterwards the spirit acts with
these and these with the spirit in full communion.
442. XVI. THAT THE DELIGHTS OF SCORTATORY LovE
ARE PLEASURES OF INSANITY; AND THAT THE DELIGHTS OF
MARRIAGE LOVE ARE THE EXQUISITE DELIGHTS OF WISDOM.–
The delights of scortatory love are pleasures of insanity
because none others than natural men are in that love, and
in spiritual things the natural man is insane; for he is
against them, and therefore embraces only natural, sensual,
and corporeal delights. It is said the delights are natural,


No. 444] ITS OPPOSITION TO MARRIAGE LOVE. 493
sensual, and corporeal, because the natural is distinguished
into three degrees. The natural in the highest degree are
those who from rational sight perceive insanities, and yet are
carried away by the delights of them,-as boats by the cur-
rent of a stream; in a lower degree are the natural who only
see and judge by the senses of the body, and spurn and re-
ject, as of no concern, things rational that are contrary to
appearances and fallacies; in the lowest degree are the nat-
ural who without judgment are carried away by the alluring
heats of their body. It is these who are called corporeal-
natural; the former sensual-natural; and the first, natural.
Scortatory love with them, its insanities and pleasures, are of
like degrees.
443. The delights of marriage love are the exquisite de-
lights of wisdom because none others than spiritual men are
in that love, and the spiritual man is in wisdom, and there-
fore embraces no delights but such as accord with spiritual
wisdom. Of what quality the delights of scortatory love
are, and of what quality are those of marriage love may be
illustrated by comparison with houses. The delights of
scortatory love may be compared to a house whose walls
have a reddish glow outwardly, like a sea shell, or like the
spurious color of gold in the transparent stones called sele-
nites, while, in the apartments within the walls, are filth and
rubbish of every kind. But the delights of marriage love
may be likened to a house whose walls are radiant as with
pure gold, and the rooms within resplendent, filled as with
treasures of exceeding worth.
444. To this shall be added the following Relation:-
After I had brought to a close my meditations on mar-
riage love, and had begun the meditations on scortatory
love, two angels suddenly stood by me and said:—“We per-
ceived and understood what you meditated before, but the
things on which you are now meditating pass away and we


494 SCORTATORY LOVE. [No. 444
do not perceive them. Let these alone, for they are about
nothing.”
But I answered, “This love on which I am now medi-
tating is not nothing, for it exists.”
And they said:—“How can there be a love which is not
from creation? Is not marriage love from creation? Is
not this love between two who can become one? How can
there be a love which divides and separates? Can any
young man love a virgin who does not love in return? Must
not the love of one cognize and acknowledge the love of the
other, loves which mutually conjoin them when they
meet? Who can love a non-love? Is not marriage love
alone mutual and reciprocal? If not reciprocal does it not
shrink back and become nothing?”
On hearing this I asked the two angels from what so-
ciety of heaven they came. They said:—“We are from
the heaven of innocence. We came as infants into this heav-
enly world, and were reared under the auspices of the Lord.
And when I became a young man, and my wife who is with
me here became a marriageable girl, we were affianced and
bethrothed, and at the first omens were united. And be-
cause we have not known of another love than true nuptial
and marriage love, when the ideas of your thought about a
strange love entirely opposite to our love were communi-
cated to us, we did not comprehend it at all. We have there-
fore come down to ask of you the reason why you are medi-
tating upon things imperceptible. Tell us then how there
can be a love which is not only not of creation, but is actually
against creation. We regard opposites to creation as ob-
jects that have no reality.”
As he said this I rejoiced in heart that it was granted me
to speak with angels of such innocence that they did not
know in the least what scortation is. I therefore opened
my mouth and taught them, saying:—
“Do you not know that there is good, and evil? and that
good and not evil is of creation? And yet evil in itself re-


No. 444] ITS OPPOSITION TO MARRIAGE LOVE. 495
garded is not nothing, although it is nothing of good. Good
is of creation,- and good in the greatest degree and in the
least degree; and when this least becomes none, on the other
side evil springs up. There is therefore no relation nor
progression of good to evil; but a relation and progression
of good to greater and to less good, and of evil to greater and
to less evil — for in every and in all respects they are oppo-
sites. And good and evil being opposites there is an inter-
mediate, and in that is equilibrium, in which evil acts against
good; but because it does not prevail it abides in the en-
deavor. Every man is brought up in this equilibrium,_
which as it is between good and evil or what is the same be-
tween heaven and hell is a spiritual equilibrium, which gives
freedom to these who are in it. From this equilibrium the
Lord draws all to Himself, and the man who from freedom
follows is led from evil into good and thus into heaven. So
it is with love, especially with marriage love and with scorta-
tory love. This love is evil, and that is good. Every man
who hears the Lord's voice and from freedom follows it is
introduced by the Lord into marriage love, and into all its
delights and satisfactions; but he who does not hear and
does not follow introduces himself into scortatory love —
and into its delights at first, but afterwards into its repug-
nances, and finally into its miseries.”
When I had said this the two angels asked,
“How could evil come into existence when from creation
nothing but good had existed? That anything may come
into existence it must have its origin. Good could not be
the origin of evil, because evil is nothing of good — it is in
fact privative and destructive of good. And yet as it exists
and is felt it is not nothing but is something. Say, then,
whence comes this something after nothing.”
To this I replied,—“This arcanum cannot be unfolded
unless it be understood that no one is good but God only,
and that there is not anything good which in itself is good
except from God. He therefore who looks to God, and wills


No. 444] ITS OPPOSITION TO MARRIAGE LOVE. 497
bellum. This is devoted to love and its goods, and that to
wisdom and its truths. He therefore who looks with the
face to the Lord receives wisdom from Him, and through
wisdom love; but he who looks backwards from the Lord
receives love and not wisdom, and love without wisdom is
love from the man and not from the Lord. And this love,
because it conjoins itself with falsities, does not acknowl-
edge God, but itself as a god, and this it tacitly confirms
by the faculty of understanding and of acquiring wisdom as
if of himself which is implanted in him from creation. This
love therefore is the origin of evil. That this is so can be
shown to the eye. I will call hither some evil spirit who
turns himself away from God, and speak to him from be-
hind or into the back part of his head, and you will see that
the things said will be turned into their opposites.” And I
called such a one. He presented himself and I spoke to him
from behind, saying,
“Do you know anything about hell, about the damnation
and about the torment there?” And presently when he
had turned towards me I asked, “What did you hear?”
He answered, “I heard this, “Do you know anything
about heaven, about salvation, and the happiness there?’”
And afterwards when these words were spoken to him be-
hind his back, he said that he heard the former. Then it
was said to him from behind his back:—“Do you know
that they who are in hell are insane, from falsities?” And
being asked by me concerning this, what he heard, he said,
“I heard:—“Do you know that they who are in heaven are
wise, from truths?” And when these words were spoken
from behind his back he said that he heard, “Do you know
that they who are in hell are insane from falsities?” And so
on. “From which it was very manifest that when the mind
turns away from the Lord it turns to itself, and then per-
ceives opposites. This is the reason why in this spiritual
world, as you know, one may not stand behind another and
speak to him; for thus a love is inspired into him which


498 SCORTATORY LOVE. [No. 444
his own intelligence favors and obeys, on account of its de-
light, but which, because it is from man and not from God,
is a love of evil or a love of falsity. Besides this I will tell
you of another similar thing, namely, that several times I
have heard goods and truths pass down from heaven into
hell, and that in the descent they were gradually turned
into their opposites — the good into evil, and the truth into
falsity. The cause of this fact is undoubtedly the same,
that all who are in hell turn themselves away from the Lord.”
Having heard these things the two angels thanked me,
and said:—“As you are now meditating and writing upon
a love which is opposite to our marriage love, and the oppo-
site to that love saddens our minds, we will take our leave.”
And when they said, “Peace be to you,” I begged them
not to tell anything about this love to their brethren and sis-
ters in heaven, because it would hurt their innocence.
I can affirm for a certainty that those who die in infancy
grow up in heaven, and when they attain the stature of
young men in the world at eighteen, and girls at fifteen years,
they remain at that age; and that then marriages are pro-
vided for them by the Lord. Also that, both before mar-
riage and after it, they are entirely ignorant of what scorta-
tion is, or that it is possible.


CONCERNING FORNICATION.
444°. By fornication is meant lust by a youth or man with
a woman, a harlot, before marriage. But lust with a woman
not a harlot, that is with a virgin, or with the wife of another,
is not fornication; but this with a virgin is defilement; and
with the wife of another it is adultery. How these two differ
from fornication cannot be seen by any rational man unless
he takes into view the love of sex in its degrees and diversi-
ties, its chaste outgoings on the one hand and its unchaste
on the other; and on either hand divides and thus dis-
tinguishes it into genera, and into species. Otherwise the
distinction between the more and less chaste, and between
the more and the less unchaste, cannot stand out clearly in
the idea of anyone; and without these distinctions all relation
and with it all clearness of judgment on these matters per-
ishes, and the understanding is involved in such obscurity
that it does not know how to distinguish fornication from
adultery, and still less the mild from the grievous kinds of
fornication, and likewise of adultery. It thus mixes the
evils, and of diverse evils makes one jumble, and of different
goods one pottage. In order therefore that the love of sex
may be known, distinctly, as to the respect in which it in-
clines and progresses towards the scortatory love which is en-
tirely opposite to marriage love, it is expedient to examine
the beginning of it, which is fornication. This shall be done
in the following order:—
I. That fornication is of the love of sex.
II. That this love has its beginning when a youth begins
to think and act from his own understanding, and his voice
in speech begins to become masculine.
III. That fornication is of the natural man.


5OO SCORTATORY LOVE. [No. 444
IV. That fornication is lust, but not the lust of adultery.
W. That with some men the love of sex cannot without
harm be totally withheld from going forth in fornication.
VI. That for this reason in populous cities brothels are
tolerated.
VII. That the lust for fornication is light in so far as it
looks to marriage love, and prefers it.
VIII. That the lust for fornication is grievous in the de-
gree that it looks to adultery.
IX. That the lust for fornication is more grievous in pro-
portion as it inclines towards a desire for varieties, and
towards a desire for defloration.
X. That the sphere of the lust for fornication, as it is in
its beginning, is intermediate between the sphere of scorta-
tory love and the sphere of marriage love, and forms an equi-
librium.
XI. That care should be taken lest by immoderate and
inordinate fornications marriage love should be destroyed:
XII. Inasmuch as the desire for marriage of one man with
one wife is the precious treasure of human life, and the re-
pository of the Christian religion.
XIII. That with those who for various causes cannot yet
enter into marriage, and on account of immoderate desire can-
not control their lusts, it is possible that this desire for mar-
riage may be preserved if the wandering love of sex be strictly
confined to one mistress.
XIV. That pellicacy is to be preferred to wandering lust—
if only it be entered into with not more than one; and not
with a virgin or unravished woman; nor with a married
woman; and if it be kept apart from marriage love.
The explication of these subjects now follows:–
445. I. THAT FORNICATION IS OF THE LOVE OF SEx.-
It is said fornication is of the love of sex because fornication
is not love of the sex, but is from it. The love of sex is as
a fountain from which both marriage love and scortatory
love can be derived — and can be derived through fornica-


No. 446] FORNICATION. 5or
tion, and without it. For the love of sex is in every man, and
it either puts itself forth or does not put itself forth, if be-
fore marriage, with a woman that is 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. There-
fore is it said that the love of sex is as a fountain from which
may issue either love that is chaste or love that is unchaste.
And with what caution and prudence chaste marriage love
can come forth through fornication; and from what im-
prudence unchaste or scortatory love comes forth through
it, will be shown in what follows. Who can come to the con-
clusion that one who has indulged in fornication might not
be more chaste in marriage?
446. II. THAT THE LOVE OF SEx, FROM which Is For-
NICATION, HAS ITS BEGINNING WHEN A YOUTH BEGINS TO
THINK AND ACT FROM HIs own UNDERSTANDING, AND HIS.
VOICE IN SPEECH BEGINS TO BECOME MASCULINE.-This is
adduced to the end that the rise of the love of sex and
thence of fornication, may be known—that it is when the un-
derstanding begins of itself to become rational, or begins of
its own reason to look to and provide such things as are of
advantage and of use—whereto what is in the memory,
from parents and masters, then serves as a plane. At that
time a change in the mind takes place. Before, he only
thought from things carried in the memory, meditating upon
and obeying them; afterwards, from reasoning upon them;
and then, love leading, he disposes the things seated in his
memory into a new order, and conformably to this order
begins his own life, and gradually more and more thinks
according to his own reason, and purposes of his own free
will. That the love of sex follows this beginning of his own
understanding, and progresses according to the vigor of it,
is known, an indication that the love ascends as the un-
derstanding ascends, and descends as that descends. By
ascends is meant, into wisdom; and by descends is meant,
into insanity. And it is wisdom to restrain the love of sex;


502 SCORTATORY LOVE. [No. 446
and insanity to let it loose. If it is let forth into fornication,
which is a beginning of its activity, then — from principles
of honor and of morality implanted in the memory and thence
in the reason, and to be implanted afterwards in reason and
thence in the memory, it ought to be moderated. The
reason why, together with the beginning of his own under-
standing, the voice also begins to become masculine is, that
the understanding thinks and through the thought speaks,—
an indication that the understanding makes the man (vir),
and also makes his masculine; consequently, that in so far
as his understanding is elevated he thus becomes a man
vir (homo vir), and also a masculine vir. See above at n. 433,
434.
447. III. THAT ForniCATION IS of THE NATURAL MAN.
—In like manner as is the love of sex,− which if it becomes
active before marriage is called fornication. Every man
is born corporeal, becomes sensual, then natural, and ra-
tional, in succession; and if he does not then stop he becomes
spiritual. The reason why he progresses thus is in order
that planes may be formed upon which the higher degrees
may rest, as a palace upon its foundations. The ultimate
plane with the things built upon it may also be likened to
ground prepared, in which noble seed may be planted. As
regards the love of sex in particular, it also is first corporeal,
for it begins from the flesh; then it becomes sensual, for
the five senses are enticed by its common allurement; after
that it becomes natural,—quite like the same love among
animals, for it is the wandering love of sex. But as man is
born so that he may become spiritual, the love afterwards
becomes rational-natural; and from rational-natural, spiri-
tual; and at last spiritual-natural. And then the love, made
spiritual, flows in and acts upon the rational love; and through
that upon the sensual love; and through that finally upon
the love in the body and the flesh. And as this is its ulti-
mate plane it acts in this plane spiritually, and at the same
time rationally, and sensually. And it does thus succes-


No. 449] Fornication. 503
sively flow in and act while man is in meditation upon it,
but simultaneously when he is in the ultimate. Fornication
is of the natural man because it comes forth proximately
from the natural love of sex; and it can be rational-natural,
but not spiritual,—for the love of sex cannot become spiri-
tual until it becomes love of marriage; and from natural the
love of sex becomes spiritual when a man draws away from
wandering lust and devotes himself to one, to whose soul
he unites his own soul.
448. IV. THAT Forn ICATION Is LUST, BUT NOT THE
LUST of ADULTERY.—That fornication is lust is from these
causes: 1. That it comes from the natural man, and in all
that comes from that man there is concupiscence and lust;
for the natural man is nothing but a receptacle and abode
of concupiscences and lusts — since all the propensities to
evil inherited from parents reside there. 2. Because the
fornicator looks vagrantly and promiscuously towards the
sex, and not yet to one of the sex, and so long as he is in
that state lust incites him to the doing of what he does; but
in proportion as he looks to one, and loves to conjoin her
life with his life, concupiscence becomes chaste affection,
and lust becomes human love.
449. That lust for fornication is not lust for adultery any
one can see, from common perception. What law, or what
judge, imputes to a fornicator the same criminality as to an
adulterer? The reason whence this is seen by common per-
ception is, that fornication is not opposite to marriage love,
as adultery is. In fornication marriage love may lie con-
cealed within, as the spiritual may be within the natural;
yea, the spiritual is in fact actually evolved out of the nat-
ural; and when the spiritual has been evolved, then the nat-
ural compasses it about, as bark does the wood, and as the
sheath the sword, and it serves the spiritual for protection
against violence. It is evident from these considerations
that the natural love which is towards the sex precedes mar-
riage love, which is towards one of the sex; and if fornica-


5O4 SCORTATORY LOVE. [No. 449
tion goes forth from the natural love of the sex, it can yet
be wiped away, if only marriage love be regarded, wished for,
and sought, as the chief good.
It is entirely otherwise with the libidinous and obscene
love of adultery, which is opposite to marriage love, and the
destroyer of it, as has been shown in the preceding chap-
ter, On the Opposition of Scortatory Love and Marriage
Love. If therefore an adulterer of purpose or from confir-
mation for various reasons enters the marriage bed the case
becomes inverted,—concealed within lies the natural, with
its lasciviousness and its obscenites, while without a spiri-
tual appearance overveils it. From all which it may be
seen that a lust for limited fornication, in comparison with
the lust for adultery, is as the first warmth to the frigid cold
of mid-winter in the northern regions.
450. V. THAT witH SOME MEN THE LovE of SEx CAN-
NOT WITHOUT HARM BE TOTALLY WITHHELD FROM GOING
FoRTH IN FORNICATION.—There is no need to recount the
injuries which excessive restraint of the love of sex may
cause and effect with those who from superabundance suffer
from intense venereal excitement. Hence are the earliest
beginnings with them of certain diseases of the body and
disorders of mind,-to say nothing of unknown evils, not
to be named. It is different with those whose love of sex
is so moderate that they are able to resist the urgings of its
longing desire. Equally so with those who at the age of
early manhood, thus at the first favorable opportunity, are
free without the loss of worldly fortune to introduce them-
selves to a legitimate partnership of the bed. As it is so
in heaven, with infants when they are grown to marriageable
age, it is unknown there what fornication is. But on earth
the case is not the same, where marriages cannot be con-
tracted until after the time of early manhood is past; which
is so with many, in governments where offices are obtained
and the means for supporting a house and family are acquired
by long service, and then first can a worthy wife be sought.


No. 452] FORNICATION. 505
451. VI. THAT THEREFORE IN POPULOUS CITIES BROTH-
ELS ARE TOLERATED. — This fact is adduced in confirma-
tion of the preceding article. It is known that they are tol-
erated by kings, magistrates, and hence by judges, inspectors,
and by the people, in London, Amsterdam, Paris, Vienna,
Venice, Naples, and also in Rome, and many other places.
Among the reasons for which they are tolerated are those
that are mentioned above.
452. VII. THAT ForNICATION IS LIGHT IN so FAR As IT
LOOKS TO MARRIAGE LovE, AND PREFERS IT.-There are de-
grees of the quality of evil, as there are degrees of the qual-
ity of good. And therefore every evil is lighter, and more
grievous, - just as every good is better, and best. It is so
with fornication,- which because it is lust, and of the nat-
ural man not yet purified, is an evil. But as every man can
be purified, therefore, in proportion as he advances towards
a purified state his evil becomes lighter evil, for to that de-
gree it is wiped away; and so with fornication, in proportion
as he advances towards marriage love, which is the love of
sex purified. That the evil of fornication is more grievous
in proportion as it advances toward the love of adultery, will
be shown in the following article. That fornication is light
in proportion as the man looks to marriage love, is because
he is then looking from the unchaste state in which he is to
a chaste state,_and in so far as he prefers this he is really
in it as to his understanding; and in so far as he not only
prefers it but loves it more, to that degree he is in it also as
to his will, thus as to his internal man. And then the forni-
cation if nevertheless he continues in it, is [because it is] to
him a necessity, for reasons that he has explored.
There are two reasons which make fornication light with
those who prefer the marriage state and love it more: The
first is, that with them marriage life is the purpose, inten-
tion, or end. The other is, that they separate evil from good
in themselves. As regards THE FIRST, that with them mar-
riage life is the purpose, intention, or end: It is because 4


506 SCORTATORY LOVE. [No. 452
man is such a kind of man in fact, as he is in his purpose, in-
tention, or end—and such also he is before the Lord and be-
fore the angels, yea, and so he is regarded even by wise men
in the world. For the intention is the soul of all actions,
and causes inculpation and exculpation in the world, and
imputation after death. As to THE SECOND reason, that they
who prefer marriage love to lust for fornication separate evil
from good, and thus the chaste from the unchaste: Those
who separate these two in perception, and in intention, be-
fore they are in the good or the chaste, are also separated
and purified from the evil of this lust when they come into
the marriage state. It will be seen in the article now follow-
ing, that this does not come to pass with those who in forni-
cation look towards adultery.
453. VIII. THAT THE LUST for Fornication Is GRIEv-
OUS IN THE DEGREE THAT IT LOOKS TOWARDS ADULTERY.—
They all look to adultery in their lust for fornication who
do not believe adulteries to be sins, and think of marriages
in the same way as of adulteries, with the only difference that
one is licit and the other illicit. And they make of all evils
one evil, and mix them together, as filth with edible food in
one dish, or as dregs with wine in one cup and thus eat and
drink. So do they with the love of sex, with fornication,
with pellicacy, with adultery, the milder the more grievous
and most grievous, yea, and with defilement or defloration.
Add to this, that they not only mix all these together, but even
mix them in with marriages, and defile them with the same
notion. But to those who do not even distinguish between
these and those, after roving intercourse with the sex there
comes a cold, a loathing, and disgust,-first for their con-
sort, then for others, and finally for the sex. It is self evi-
dent that with them there is no purpose, intention, or end to
good, or to the chaste, so that they can be exculpated; nor
any separation of evil from good, or the unchaste from the
chaste, so that they can be purified, as there is with those
who from fornication look to marriage love and prefer it,
of whom in the preceding article n. 452.


No. 455] FORNICATION. 507
These things it is permitted to confirm by this new in-
formation from heaven: I have met with many who in the
world had lived like others in externals, clothing themselves
in fine raiment, faring sumptuously, trafficking with ad-
vantage as others did, enjoying theatrical entertainments,
jesting about love affairs as if from lust, and other like things
– and yet to some the angels imputed these things as evils
of sin, and to some not as evils; and these they pronounced
guiltless, and the others guilty. To the question why they
did so, when yet they had done the same things, they an-
swered that they view everyone according to his purpose, in-
tention, or end, and according to this they distinguished them;
and therefore those whom the end excuses or condemns they
excuse or condemn, for all in heaven have an end to good,
and all in hell have an end to evil; and that this and noth-
ing else is meant by the Lord's words:—“Judge not that
ye be not condemned.” (Matt. vii. 1.)
454. IX. THAT THE LUST FOR FORNICATION Is MoRE
GRIEVOUS IN PROPORTION AS IT INCLINES TOWARDS A DE-
SIRE FOR VARIETIES, AND TowARDS A DESIRE FOR DEFLORA-
TION.—The reason is that these two are accessories to adul-
tery, and thus aggravate it. For there are mild, grievous,
and more grievous adulteries; and they are adjudged in each
case according to their opposition to and hence their destruc-
tiveness of marriage love. That the desire for varieties and
the desire for deflorations, confirmed by acts, lay waste mar-
riage love, and sink it as in the depths of the sea, will be seen
in the chapters concerning them which are to follow.
455. X. THAT THE SPHERE OF THE LUST For for NI-
CATION, AS IT IS IN ITS BEGINNING, IS INTERMEDLATE BE-
TWEEN THE SPHERE OF SCORTATORY LOVE AND THE SPHERE
of MARRIAGE LovE, AND ForMS AN EQUILIBRIUM.–The
two spheres — of scortatory love and marriage love — have
been treated of in a preceding chapter. And it was shown
that the sphere of scortatory love comes up out of hell, and
the sphere of marriage love descends from heaven (n. 435);


508 SCORTAtORY LOVE. [No. 455
that in each world the two spheres meet, but do not con-
join (n. 436); that between these two spheres there is an
equilibrium, and man is in it (n. 437); that a man can turn
himself to which sphere he will, but in so far as he turns
himself to one he turns from the other (n. 438); what is
meant by spheres (434, and the places there cited). That
the sphere of the lust for fornication is intermediate be-
tween those two spheres, and forms an equilibrium, is from
the fact that while one is in that state he is able to turn him-
self to the sphere of marriage love, that is to that love,
and also to the sphere of the love of adultery, which is to
that love. But if he turns to marriage love he turns him-
self toward heaven; if to the love of adultery he turns him-
self towards hell,—each at the free determination, pleasure,
and will of the man, for that he has the ability to act freely
according to reason, and not from instinct; that is, that he
may be a man, and appropriate influx to himself, and not a
beast which appropriates nothing of it to himself. It is
said, the lust for fornication as it is in its beginning, because
then it is in this intermediate state. Who does not know
that whatever a man does at the beginning is from con-
cupiscence, because from the natural man? And who does
not know that the concupiscence is not imputed to him while
from natural he is becoming spiritual? So it is with the
lust for fornication while the man's love is becoming mar-
riage love.
456. XI. THAT CARE oughT TO BE TAKEN LEST BY
IMMODERATE AND INORDINATE FORNICATIONS MARRLAGE
LovE SHOULD BE DESTROYED.—By immoderate and inordi-
nate fornications by which marriage love is destroyed, are
meant fornications whereby not only the powers are ener-
vated, but all the delicacies of marriage love are taken away.
For from an unbridled indulgence of them arise not only
weaknesses and consequent impotence, but also foulness
and obscenities, in consequence of which marriage love in
its cleanness and chastity cannot be perceived and felt; and


No. 457] FORNICATION. 509
so not in its sweetness and the exquisite delightfulness of its
flower, to say nothing of the injuries to body and mind,
and of the forbidden allurements which not only despoil
marriage love of its blessed enjoyments, but take them even
away and turn them into cold and so into disgust. Such
fornications are wild excesses by which marriage sports are
turned into tragical scenes. For immoderate and inordinate
fornications are as flaming fires that spring up from the ulti-
mates and consume the body, shrivel its fibres, defile the
blood, and vitiate the rationals of the mind; for they burst
forth as a flame from the foundation into a house and burn
up the whole. Care ought to be taken by parents that this
may not be, because a youth greatly excited by lust can-
not yet from reason put the curb upon himself.
457. XII. INASMUCH AS THE MARRIAGE LovE of on E
MAN WITH ONE WIFE IS THE PRECIOUS TREASURE OF HUMAN
LIFE, AND THE REPOSITORY OF THE CHRISTIAN RELIGION.—
These are the two things which have been shown, universally
and particularly, in the whole of the preceding part, On Mar-
riage Love and the Delights of its Wisdom. It is the pre-
cious treasure of human life because the quality of a man's
life is such as is the quality of this love in him, for this con-
stitutes the inmost of his life, for in truth it is the life of
wisdom cohabiting with its love, and of love cohabiting
with its wisdom, and is therefore the life of the delights of
both. In a word, man is a living soul through this love.
Hence it is that the marriage love of one man with one wife
is called the precious treasure of human life. This is con-
firmed by the following considerations presented above: That
only with one wife is there true marriage friendship, confi-
dence, and potency, because there is a union of minds (n.
333, 334): That in and from this union are the celestial
beatitudes, the spiritual satisfactions, and from these the nat-
ural delights which have been provided from the beginning
for those who are in true marriage love (n.335): That it is
the fundamental love of all celestial, spiritual, and the con-


5OO SCORTATORY LOVE. [No. 444
IV. That fornication is lust, but not the lust of adultery.
V. That with some men the love of sex cannot without
harm be totally withheld from going forth in fornication.
VI. That for this reason in populous cities brothels are
tolerated.
VII. That the lust for formication is light in so far as it
looks to marriage love, and prefers it.
VIII. That the lust for fornication is grievous in the de-
gree that it looks to adultery.
IX. That the lust for fornication is more grievous in pro-
portion as it inclines towards a desire for varieties, and
towards a desire for defloration.
X. That the sphere of the lust for fornication, as it is in
its beginning, is intermediate between the sphere of scorta-
tory love and the sphere of marriage love, and forms an equi-
librium.
XI. That care should be taken lest by immoderate and
inordinate fornications marriage love should be destroyed:
XII. Inasmuch as the desire for marriage of one man with
one wife is the precious treasure of human life, and the re-
pository of the Christian religion.
XIII. That with those who for various causes cannot yet
enter into marriage, and on account of immoderate desire can-
not control their lusts, it is possible that this desire for mar-
riage may be preserved if the wandering love of sex be strictly
confined to one mistress.
XIV. That pellicacy is to be preferred to wandering lust–
if only it be entered into with not more than one; and not
with a virgin or unravished woman; nor with a married
woman; and if it be kept apart from marriage love.
The explication of these subjects now follows:–
445. I. THAT FORNICATION IS OF THE LovE of SEX.-
It is said fornication is of the love of sex because fornication
is not love of the sex, but is from it. The love of sex is as
a fountain from which both marriage love and scortatory
love can be derived — and can be derived through fornica-


No. 446] FORNICATION. 5or
tion, and without it. For the love of sex is in every man, and
it either puts itself forth or does not put itself forth, if be-
fore marriage, with a woman that is 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. There-
fore is it said that the love of sex is as a fountain from which
may issue either love that is chaste or love that is unchaste.
And with what caution and prudence chaste marriage love
can come forth through fornication; and from what im-
prudence unchaste or scortatory love comes forth through
it, will be shown in what follows. Who can come to the con-
clusion that one who has indulged in fornication might not
be more chaste in marriage?
446. II. THAT THE LOVE OF SEx, FROM witHCH IS FOR-
NICATION, HAS ITS BEGINNING WHEN A YOUTH BEGINS TO
THINK AND ACT FROM HIs own UNDERSTANDING, AND HIS.
VOICE IN SPEECH BEGINS TO BECOME MASCULINE.-This is
adduced to the end that the rise of the love of sex and
thence of fornication, may be known—that it is when the un-
derstanding begins of itself to become rational, or begins of
its own reason to look to and provide such things as are of
advantage and of use—whereto what is in the memory,
from parents and masters, then serves as a plane. At that
time a change in the mind takes place. Before, he only
thought from things carried in the memory, meditating upon
and obeying them; afterwards, from reasoning upon them;
and then, love leading, he disposes the things seated in his
memory into a new order, and conformably to this order
begins his own life, and gradually more and more thinks
according to his own reason, and purposes of his own free
will. That the love of sex follows this beginning of his own
understanding, and progresses according to the vigor of it,
is known, an indication that the love ascends as the un-
derstanding ascends, and descends as that descends. By
ascends is meant, into wisdom; and by descends is meant,
into insanity. And it is wisdom to restrain the love of sex;


502 SCORTATORY LOVE. [No. 446
and insanity to let it loose. If it is let forth into fornication,
which is a beginning of its activity, then — from principles
of honor and of morality implanted in the memory and thence
in the reason, and to be implanted afterwards in reason and
thence in the memory, it ought to be moderated. The
reason why, together with the beginning of his own under-
standing, the voice also begins to become masculine is, that
the understanding thinks and through the thought speaks,—
an indication that the understanding makes the man (vir),
and also makes his masculine; consequently, that in so far
as his understanding is elevated he thus becomes a man
vir (homo vir), and also a masculine vir. See above at n. 433,
434.
447. III. THAT ForMICATION IS of THE NATURAL MAN.
—In like manner as is the love of sex,− which if it becomes
active before marriage is called fornication. Every man
is born corporeal, becomes sensual, then natural, and ra-
tional, in succession; and if he does not then stop he becomes
spiritual. The reason why he progresses thus is in order
that planes may be formed upon which the higher degrees
may rest, as a palace upon its foundations. The ultimate
plane with the things built upon it may also be likened to
ground prepared, in which noble seed may be planted. As
regards the love of sex in particular, it also is first corporeal,
for it begins from the flesh; then it becomes sensual, for
the five senses are enticed by its common allurement; after
that it becomes natural,—quite like the same love among
animals, for it is the wandering love of sex. But as man is
born so that he may become spiritual, the love afterwards
becomes rational-natural; and from rational-natural, spiri-
tual; and at last spiritual-natural. And then the love, made
spiritual, flows in and acts upon the rational love; and through
that upon the sensual love; and through that finally upon
the love in the body and the flesh. And as this is its ulti-
mate plane it acts in this plane spiritually, and at the same
time rationally, and sensually. And it does thus succes.


5O4 SCORTATORY LOVE. [No. 449
tion goes forth from the natural love of the sex, it can yet
be wiped away, if only marriage love be regarded, wished for,
and sought, as the chief good.
It is entirely otherwise with the libidinous and obscene
love of adultery, which is opposite to marriage love, and the
destroyer of it, as has been shown in the preceding chap-
ter, On the Opposition of Scortatory Love and Marriage
Love. If therefore an adulterer of purpose or from confir-
mation for various reasons enters the marriage bed the casc
becomes inverted,—concealed within lies the natural, with
its lasciviousness and its obscenites, while without a spiri-
tual appearance overveils it. From all which it may be
seen that a lust for limited fornication, in comparison with
the lust for adultery, is as the first warmth to the frigid cold
of mid-winter in the northern regions.
450. V. THAT WITH SOME MEN THE LovE of SEx CAN-
NOT WITHOUT HARM BE TOTALLY WITHHELD FROM GOING
FoRTH IN FORNICATION.—There is no need to recount the
injuries which excessive restraint of the love of sex may
cause and effect with those who from superabundance suffer
from intense venereal excitement. Hence are the earliest
beginnings with them of certain diseases of the body and
disorders of mind,--to say nothing of unknown evils, not
to be named. It is different with those whose love of sex
is so moderate that they are able to resist the urgings of its
longing desire. Equally so with those who at the age of
early manhood, thus at the first favorable opportunity, are
free without the loss of worldly fortune to introduce them-
selves to a legitimate partnership of the bed. As it is so
in heaven, with infants when they are grown to marriageable
age, it is unknown there what fornication is. But on earth
the case is not the same, where marriages cannot be con-
tracted until after the time of early manhood is past; which
is so with many, in governments where offices are obtained
and the means for supporting a house and family are acquired
by long service, and then first can a worthy wife be sought.


No. 452] FORNICATION. 505
451. VI. THAT THEREFORE IN POPULOUS CITIES BROTH-
ELS ARE TOLERATED.—This fact is adduced in confirma-
tion of the preceding article. It is known that they are tol-
erated by kings, magistrates, and hence by judges, inspectors,
and by the people, in London, Amsterdam, Paris, Vienna,
Venice, Naples, and also in Rome, and many other places.
Among the reasons for which they are tolerated are those
that are mentioned above.
452. VII. THAT FORNICATION IS LIGHT IN so FAR As IT
LOOKS TO MARRIAGE LovE, AND PREFERs IT.-There are de-
grees of the quality of evil, as there are degrees of the qual-
ity of good. And therefore every evil is lighter, and more
grievous, - just as every good is better, and best. It is so
with fornication,- which because it is lust, and of the nat-
ural man not yet purified, is an evil. But as every man can
be purified, therefore, in proportion as he advances towards
a purified state his evil becomes lighter evil, for to that de-
gree it is wiped away; and so with fornication, in proportion
as he advances towards marriage love, which is the love of
sex purified. That the evil of fornication is more grievous
in proportion as it advances toward the love of adultery, will
be shown in the following article. That fornication is light
in proportion as the man looks to marriage love, is because
he is then looking from the unchaste state in which he is to
a chaste state, and in so far as he prefers this he is really
in it as to his understanding; and in so far as he not only
prefers it but loves it more, to that degree he is in it also as
to his will, thus as to his internal man. And then the forni-
cation if nevertheless he continues in it, is [because it is] to
him a necessity, for reasons that he has explored.
There are two reasons which make fornication light with
those who prefer the marriage state and love it more: The
first is, that with them marriage life is the purpose, inten-
tion, or end. The other is, that they separate evil from good
in themselves. As regards THE FIRST, that with them mar-
riage life is the purpose, intention, or end: It is because 4


506 SCORTATORY LOVE. [No. 452
man is such a kind of man in fact, as he is in his purpose, in-
tention, or end—and such also he is before the Lord and be-
fore the angels, yea, and so he is regarded even by wise men
in the world. For the intention is the soul of all actions,
and causes inculpation and exculpation in the world, and
imputation after death. As to THE SECOND reason, that they
who prefer marriage love to lust for fornication separate evil
from good, and thus the chaste from the unchaste: Those
who separate these two in perception, and in intention, be-
fore they are in the good or the chaste, are also separated
and purified from the evil of this lust when they come into
the marriage state. It will be seen in the article now follow-
ing, that this does not come to pass with those who in forni-
cation look towards adultery.
453. VIII. THAT THE LUST FOR FoRNICATION IS GRIEv-
OUS IN THE DEGREE THAT IT LOOKS TOWARDS ADULTERY.-
They all look to adultery in their lust for fornication who
do not believe adulteries to be sins, and think of marriages
in the same way as of adulteries, with the only difference that
one is licit and the other illicit. And they make of all evils
one evil, and mix them together, as filth with edible food in
one dish, or as dregs with wine in one cup and thus eat and
drink. So do they with the love of sex, with fornication,
with pellicacy, with adultery, the milder the more grievous
and most grievous, yea, and with defilement or defloration.
Add to this, that they not only mix all these together, but even
mix them in with marriages, and defile them with the same
notion. But to those who do not even distinguish between
these and those, after roving intercourse with the sex there
comes a cold, a loathing, and disgust,-first for their con-
sort, then for others, and finally for the sex. It is self evi-
dent that with them there is no purpose, intention, or end to
good, or to the chaste, so that they can be exculpated; nor
any separation of evil from good, or the unchaste from the
chaste, so that they can be purified, as there is with those
who from fornication look to marriage love and prefer it,
of whom in the preceding article n. 452.


No. 455] FORNICATION, 507
-
These things it is permitted to confirm by this new in-
formation from heaven: I have met with many who in the
world had lived like others in externals, clothing themselves
in fine raiment, faring sumptuously, trafficking with ad-
vantage as others did, enjoying theatrical entertainments,
jesting about love affairs as if from lust, and other like things
– and yet to some the angels imputed these things as evils
of sin, and to some not as evils; and these they pronounced
guiltless, and the others guilty. To the question why they
did so, when yet they had done the same things, they an-
swered that they view everyone according to his purpose, in-
tention, or end, and according to this they distinguished them;
and therefore those whom the end excuses or condemns they
excuse or condemn, for all in heaven have an end to good,
and all in hell have an end to evil; and that this and noth-
ing else is meant by the Lord's words:—“Judge not that
ye be not condemned.” (Matt. vii. 1.)
454. IX. THAT THE LUST FOR FORNICATION Is MoRE
GRIEVOUS IN PROPORTION AS IT INCLINES TOWARDS A DE-
SIRE FOR v ARIETIES, AND TowARDS A DESIRE FOR DEFLORA-
TION.—The reason is that these two are accessories to adul-
tery, and thus aggravate it. For there are mild, grievous,
and more grievous adulteries; and they are adjudged in each
case according to their opposition to and hence their destruc-
tiveness of marriage love. That the desire for varieties and
the desire for deflorations, confirmed by acts, lay waste mar-
riage love, and sink it as in the depths of the sea, will be seen
in the chapters concerning them which are to follow.
455. X. THAT THE SPHERE OF THE LUST For For NI-
CATION, AS IT IS IN ITS BEGINNING, IS INTERMEDLATE BE-
TWEEN THE SPHERE OF SCORTATORY LOVE AND THE SPHERE
OF MARRIAGE LovE, AND ForMS AN EQUILIBRIUM.–The
two spheres — of scortatory love and marriage love — have
been treated of in a preceding chapter. And it was shown
that the sphere of scortatory love comes up out of hell, and
the sphere of marriage love descends from heaven (n. 435);


508 SCORTATORY LOVE. [No. 455
that in each world the two spheres meet, but do not con-
join (n. 436); that between these two spheres there is an
equilibrium, and man is in it (n. 437); that a man can turn
himself to which sphere he will, but in so far as he turns
himself to one he turns from the other (n. 438); what is
meant by spheres (434, and the places there cited). That
the sphere of the lust for fornication is intermediate be-
tween those two spheres, and forms an equilibrium, is from
the fact that while one is in that state he is able to turn him-
self to the sphere of marriage love, - that is to that love,
and also to the sphere of the love of adultery, which is to
that love. But if he turns to marriage love he turns him-
self toward heaven; if to the love of adultery he turns him-
self towards hell,—each at the free determination, pleasure,
and will of the man, for that he has the ability to act freely
according to reason, and not from instinct; that is, that he
may be a man, and appropriate influx to himself, and not a
beast which appropriates nothing of it to himself. It is
said, the lust for fornication as it is in its beginning, because
then it is in this intermediate state. Who does not know
that whatever a man does at the beginning is from con-
cupiscence, because from the natural man? And who does
not know that the concupiscence is not imputed to him while
from natural he is becoming spiritual? So it is with the
lust for fornication while the man's love is becoming mar-
riage love.
456. XI. THAT CARE ought To BE TAKEN LEST BY
IMMODERATE AND INORDINATE FORNICATIONS MARRIAGE
LovE SHOULD BE DESTROYED.—By immoderate and inordi-
nate fornications by which marriage love is destroyed, are
meant fornications whereby not only the powers are ener-
vated, but all the delicacies of marriage love are taken away.
For from an unbridled indulgence of them arise not only
weaknesses and consequent impotence, but also foulness
and obscenities, in consequence of which marriage love in
its cleanness and chastity cannot be perceived and felt; and
|


No. 457] FORNICATION. 509
;
#.
so not in its sweetness and the exquisite delightfulness of its
flower, to say nothing of the injuries to body and mind,
and of the forbidden allurements which not only despoil
marriage love of its blessed enjoyments, but take them even
away and turn them into cold and so into disgust. Such
fornications are wild excesses by which marriage sports are
turned into tragical scenes. For immoderate and inordinate
fornications are as flaming fires that spring up from the ulti-
mates and consume the body, shrivel its fibres, defile the
blood, and vitiate the rationals of the mind; for they burst
forth as a flame from the foundation into a house and burn
up the whole. Care ought to be taken by parents that this
may not be, because a youth greatly excited by lust can-
not yet from reason put the curb upon himself.
457. XII. INASMUCH AS THE MARRIAGE LovE of ONE
MAN WITH ONE WIFE IS THE PRECIOUS TREASURE OF HUMAN
LIFE, AND THE REPOSITORY OF THE CHRISTIAN RELIGION.—
These are the two things which have been shown, universally
and particularly, in the whole of the preceding part, On Mar-
riage Love and the Delights of its Wisdom. It is the pre-
cious treasure of human life because the quality of a man's
life is such as is the quality of this love in him, for this con-
stitutes the inmost of his life, for in truth it is the life of
wisdom cohabiting with its love, and of love cohabiting
with its wisdom, and is therefore the life of the delights of
both. In a word, man is a living soul through this love.
Hence it is that the marriage love of one man with one wife
is called the precious treasure of human life. This is con-
firmed by the following considerations presented above: That
only with one wife is there true marriage friendship, confi-
dence, and potency, because there is a union of minds (n.
333, 334): That in and from this union are the celestial
beatitudes, the spiritual satisfactions, and from these the nat-
ural delights which have been provided from the beginning
for those who are in true marriage love (n.335): That it is
the fundamental love of all celestial, spiritual, and the con-


51o SCORTATORY LOVE. [No. 458
sequent natural loves; and that into this love are gathered
together all joys, and all gladnesses, from the first to the last
(n. 65–69): And in The Delights of Wisdom Pertaining to
Marriage Love — which forms the first part of this work —
it has been fully shown that, regarding it from its origin, it is
the sport of wisdom and love.
458. Marriage love is the repository of the Christian re-
ligion because that religion makes one and cohabits with
this love. For, it has been shown that no others can come
into this love, and be in it, but those who approach the Lord
and do the truths of His church and its goods (n. 7o, 71):
That this love is from the Lord only, and for that reason is
with those who are of the Christian religion (n. 131, 335,
336): That this love is according to the state of the church,
because it is according to the state of wisdom in a man (n.
130). That these things are so is confirmed in the entire
chapter On its Correspondence with the Marriage of the
Lord and the Church (n. 116–131); and in the chapter, On
the Origin of this Love from the Marriage of Good and
Truth (n. 83–102).
459. XIII. THAT witH THOSE who FOR various
CAUSES CANNOT YET ENTER INTO MARRIAGE, AND ON AC-
COUNT OF IMMODERATE DESIRE CANNOT CONTROL THEIR
LUSTs, IT IS POSSIBLE THAT THIS DESIRE FOR MARRIAGE
MAY BE PRESERVED IF THE WANDERING LOVE OF SEx BE
STRICTLY CONFINED To ONE MISTRESS.—That immoderate
and inordinate lust cannot be prevented by those who are
salacious, reason sees and experience teaches. In order then
that the immoderation and inordinacy may be curbed, and
be brought to some moderation and rule, by those who are
afflicted with raging heat and cannot for many reasons
anticipate and hasten marriage—there seems no other ref-
uge and as it were asylum than to take a paramour, called
in French a maitresse. It is known that, in countries where
there are government regulations, marriage cannot be con-
tracted by many until after the entire period of early man-


No. 459] FORNICATION. 5 II
hood is passed — because employment must first be ob-
tained, by service, and ability to support a house and family
acquired, and then first may a worthy wife be sought. And
yet with few during the preceding age can the gushing foun-
tain of manhood be kept closed and reserved for a wife. It
is indeed most important that it be reserved; but if on ac-
count of the unbridled power of lust it cannot be, then an
intermediary course is to be sought, whereby marriage love
can meanwhile be kept from perishing. That pellicacy is
such a means, the following considerations favor:—I. That
thereby inordinate promiscuous fornications are curbed, and
limited, and a state of more restraint induced which is less
alien to the life of marriage love. II. That the ardor of
venery, boiling and burning as it were in its beginning, is
quieted and assuaged, and thus the lasciviousness of salacity,
which is foul, is qualified by something as it were analogous
to marriage. III. That by this the virile forces are not
thrown away and imbecilities contracted, as by frenzied
vagrant and unlimited indulgences. IV. That thereby also
diseases of the body and insanities of mind are avoided. V.
Likewise adulteries are thereby guarded against, which are
whoredoms with wives; and ravishments, which are vio-
lations of virgins,— not to speak of criminal acts which are
not to be named. For a boy at the age of puberty has no
thought that adulteries and ravishments are other than for-
nications, or, but that one is the same as the other; nor has
he knowledge from reason to withstand the enticements of
Some of the sex who have carefully studied the arts of cour-
tizans; but in pellicacy which is a more regulated and saner
fornication he may learn and see the distinctions. VI.
There is no approximation through pellicacy to the four
kinds of lust that are in the highest degree destructive of
marriage love, which are the lust of defloration, the lust
of varieties, the lust of violation, the lust of seducing the
innocent; of which in what follows.
But these things are not said for those who can control


512 SCORTATORY LOVE. [No. 460
the surging heat of lust; nor for those who can enter into
marriage as soon as they are grown to manhood, and can
offer and devote the first fruits of their manly power to a
wife.
46o. XIV. THAT PELLICACY IS To BE PREFERRED To
wANDERING LUST, IF ONLY IT BE ENTERED INTo witH
NOT MORE THAN ONE; AND NOT witH A VIRGIN or UN-
RAVISHED WOMAN; NOR WITH A MARRIED woman; AND IF
IT BE KEPT APART FROM MARRIAGE LovE.—When, and with
whom pellicacy is preferable to wandering lust has been
pointed out just above:–I. The reason why pellicacy should
not be entered into with more than one is that with more
there is something polygamous in it, which brings a man into
a state merely natural, and thrusts him so down into the
sensual that he cannot be elevated into the spiritual state
in which marriage love must be. See n. 338, 339: II. That
it must not be engaged in with a virgin or unravished woman
is because with women marriage love makes one with their
virginity. Hence the chastity, the purity, and the sanctity
of that love. Wherefore, to pledge and give up her vir-
ginity to any man, is to give a token that she will love him to
eternity. For that reason a virgin can by no rational con-
sent bargain it away unless with the promise of the marriage
covenant. It is also the crown of her honor. To snatch it
therefore before the time without the covenant of marriage
and afterwards to put her away, is to make a harlot of some
virgin who might have been a bride and a chaste wife, or to
defraud some man,—and either is damnable. He there-
fore who does take to himself a virgin as a mistress, may yet
cohabit with her, and thus initiate her into the friendship of
love, but with the constant intention always, if she does not
commit whoredom, that she shall be or shall become his
wife: III. It is plain that pellicacy must not be engaged in
with a married woman, because that is adultery: IV. The
reason why the love of pellicacy must be kept apart from
marriage love is, that the loves are distinct, and must not


No. 461] FORNICATION. 5 I 3
therefore be mixed together. For the love of pellicacy is an
unchaste, natural, and external love, while marriage love is
chaste, spiritual, and internal; the love of pellicacy parts the
souls of the two, and conjoins only the sensuals of the body;
while marriage love unites the souls, and from the union of
Souls unites the sensuals of the body also, even so that the
two are made as one, that is one flesh: W. The love of pel-
licacy only enters the understanding, and into things which
depend upon the understanding; but the love of marriage
enters also into the will, and into the things that depend on
the will, and thus into all things and every thing of the man
(homo). If then the love of pellicacy becomes a love of
marriage the man cannot by any right withdraw without a
violation of marriage union; and if he does withdraw and
take another, marriage love perishes in the breach of it. It
must be understood that the love of pellicacy is held apart
from marriage love if the man does not promise marriage to
the mistress, nor lead her into any hope of marriage.
But it is better that the torch of the love of sex be first
lighted with a wife.
461. To this shall be added the following Relation:-
I was once talking with a novitiate spirit who while in the
world had meditated much about heaven and hell. By
novitiate spirits are meant men recently deceased, who be-
cause they are now spiritual men are called spirits. As
soon as he entered the world of spirits he began in like man-
ner to think about heaven and hell; and while thinking about
heaven he seemed to himself in joy, and while thinking about
hell in sadness. When he realized that he was in the spiri-
tual world he asked immediately where heaven and hell were;
and then what manner and kind of places they were. He
was told that – “Heaven is above your head, and hell is
beneath your feet. For you are now in the world of spirits,
which is intermediate between heaven and hell. But of


5 I4 SCORTATORY LOVE. [No. 461
what manner and kind they are we cannot describe in a few
words.”
And then, burning with desire to know about them, he fell
upon his knees on the ground and devoutly prayed to God
that he might be instructed. And lo, an angel appeared at
his right hand, and raised him up, and said:—
“You have besought that you may be instructed about
heaven and hell. INQUIRE AND LEARN WHAT DELIGHT Is,
AND YoU will KNow”— and when he had said these words
the angel was lifted up. The novitiate spirit then said to
himself.
“What is this? “Inquire and learn what delight is and
jou will know the nature and condition of heaven and hell?’”
But going away from that place he wandered about asking
those whom he met —
“Pray, tell me if you please what delight is?”
And some said, “What for a question is this? Who
does not know what delight is? Is it not joy, and gladness?
Delight then is delight. One delight is like another. We
know no difference.”
Others said, “Delight is laughter of the mind. When the
mind laughs the face is merry, the speech jovial, the gestures
playful, and the whole man is in delight.”
Others again said, “Delight is nothing but to be feasted,—
to eat delicious food, and drink and be filled with choice wine,
and then chat together on various subjects, especially
on the sports of Venus and Cupid.”
Hearing these things the novitiate spirit, indignant, said
within himself:—“These answers are rustic and not of the
public forum. Such delights are not heaven, and are not hell.
Would that I might meet men of wisdom.”
And he went away from them and inquired, “Where are
the wise?”
And then he was observed by a certain angelic spirit, who
said:—“I perceive that you are kindled with a desire to
know what is the universal of heaven, and the universal


516 SCORTATORY LOVE. [No. 461
presents itself in its subjects as delight. But the heavens
and the hells are in opposite delights, because in opposite
loves; the heavens are in the love and thence in the de-
light of doing good, and the hells, in the love and thence in
the delight of doing evil. If then you know what the delight
is you know what and of what nature heaven is, and hell.
But inquire and learn further about what delight is, from
those who search into causes and are called Intelligences.
They are here at the right.”
He then left and went to them, and told the cause of his
coming, and begged that they would instruct him as to what
delight is. And they, pleased with the question, said:—
“It is true that he who well understands delight under-
stands what heaven is, and hell, and the nature of them.
The will, by virtue of which man is man, is not moved a
jot except by delight; for will in itself regarded is nothing
but the emotion and effect of some love, thus of delight
— for it is a something pleasing, grateful, and agreeable
that makes it will. And as the will moves the understand-
ing to think, there is not the least of an idea of thought but
from an inflowing delight of the will. The reason why this
is so is that the Lord, by influx from Himself, actuates all
things of the soul and all things of the mind, with angels,
spirits, and men, and actuates them by an inflowing of
love and wisdom, and this inflowing is the very activity from
which all delight comes, which in its origin is called blessed,
happy, and felicitous; and in its derivation, delight, pleasant-
ness, and enjoyment, in a word, GooD. But infernal spirits
within themselves invert all things, and thus turn good into
evil and truth into falsity,+ delight remaining continually;
for without the continuance of delight they would have no
will and no sensation, thus no life. It is manifest from these
considerations what, of what kind, and whence the delight
of hell is; and what, of what kind and whence is the delight
of heaven.”
After hearing these things he was conducted to the third


No. 461] FORNICATION. 517
company, where they were who inquire into effects, and are
called Knowledges. These said to him: —“Go down into
the lower earth, and ascend into the higher earth. In this
you will perceive and feel the delights of the angels of heaven,
in that, the delights of the spirits of hell.”
And lo! at a distance from them the ground then opened,
and through the opening came up three devils, appearing
aflame with the delight of their love; and as those accom-
panying the novitiate spirit perceived that the three devils
came up out of hell providentially, they said to them:—
“Come no nearer; but tell of some of your delights from the
place where you are.”
And they said:—“Know that every one, good or evil, is in
his own delight — a good man in the delight of good and an
evil man in the delight of evil.”
And they asked:—“What is your delight?”
They answered, that they were in the delight of whoring,
stealing, defrauding, blaspheming. And they asked again:-
“What is the quality of these delights?”
They said:—“They are sensated by others as fetid odors
from excrements, and as the stench from dead bodies, and
the rank smell from stagnant urine.”
And they were asked:—“Are these delightful to you?”
They answered:—“Most delightful.”
The angels said:—“Then you are like the unclean beasts
that live in such things.”
They replied:—“If we are, we are; but such things are the
delights of our nostrils.”
And the angels asked:—“What else?” They answered,
that, L
“Everyone is allowed to be in his own delight, even the
most unclean, as they call it, if only they do not infest good
spirits and angels; but because from our delight we cannot
but infest them, we are thrown into workhouses where we
suffer horribly. The prohibition and repression of our de-
lights there, is what is called the torment of hell. It is really
interior pain.”


518 SCORTATORY LOVE. [No. 461
Then they were asked:—“Why do you infest the good?”
They said they could not do otherwise. When they see
any angel or feel the Divine sphere about them it is if a fury
seized them. Then the angels said:—
“So you are like wild beasts.”
And presently, when they saw the novitiate spirit with the
angels, a fury came over the devils which appeared as a flame
of hatred. Therefore, lest the devils should do harm they
were cast back again into hell.
After this angels appeared who from ends see causes,
and through causes effects—and who were in the heaven
above the three companies. They were seen in a brilliant
white light,which rolling itself by spiral turnings downwards
brought with it a circular wreath of flowers, and placed it on
the head of the novitiate spirit. And then there came a voice
to him from heaven, saying:—
“This laurel is given you because from childhood you have
meditated on heaven and hell.”


CONCERNING CONCUBINAGE.
462. In the preceding chapter where fornication is treated
of it treats also of pellicacy, and by this was meant a stipu-
lated conjunction of an unmarried man with a woman. But
here, by concubinage is meant the conjunction of a married
man with a woman, likewise stipulated. Those that do not
distinguish kinds use these two words indiscriminately as of
one signification and meaning. But since in kind they are
two, and the word pellicacy is appropriate to the former (be-
cause pellex is a mistress) and as the word concubine suits
the latter (because a concubine is a substitute for the bed),
therefore for the purpose of distinction an ante-nuptial ar-
rangement with a woman is signified by pellicacy, and a
post-nuptial arrangement by concubinage. Concubinage is
treated of here for the sake of order; for from order it is
discovered of what quality marriage is on the one hand and
of what quality adultery is on the other. That marriage
and adultery are opposites was first set forth in a chapter
concerning the opposition of them; and to what degree and
in what respect they are opposites, can only be gathered
from the intermediates that interpose, of which concubinage
is one. But as there are two kinds of concubinage, and
these are to be totally separated, therefore this chapter, like
the former ones, is to be divided into its parts, which shall
be in the following order:—
I. That there are two kinds of concubinage, which differ
greatly from each other; one conjointly with the wife; the other
apart from the wife.
II. That concubinage conjointly with the wife is to Chris-
tians entirely unlawful and detestable.
III. That it is polygamy, which by the Christian world is
condemned, and ought to be condemned.


52O SCORTATORY LOVE. [No. 463
IV. That it is scortation by which the marriage desire
which is the precious jewel of Christian life is destroyed.
V. That concubinage apart from the wife, when engaged
in for legitimate just and truly weighty causes, is not unlawful.
VI. That the legitimate causes of this concubinage are the
legitimate causes of divorce, while the wife is nevertheless re-
tained at home.
VII. That the just causes of this concubinage are just
causes of separation from the bed.
VIII. That weighty causes of this concubinage are real,
and not real.
IX. That the weighty causes are real which are according
to what is just.
X. And that weighty causes not real are such as are not
according to what is just, although according to an appearance
of what is just.
XI. That those who from legitimate, just, and really weighty
causes are in this concubinage may at the same time be in mar-
riage love.
XII. That while this concubinage lasts actual conjunc-
tion with the wife is not lawful.
The exposition of these now follows:–
463. I. THAT THERE ARE Two KINDs of concUBINAGE,
which GREATLY DIFFER FROM EACH otRER; on E Cox-
JonTLY witH THE wife; THE OTHER APART FROM THE
wiFE.—There are the two kinds of concubinage, which
differ very greatly from each other — one kind the taking
a substitute to the bed and living with her at the same time
and conjointly with the wife; and the other kind the taking
of a woman in her place as associate of the bed after legiti-
mate and just separation from the wife. Those who look
at things clearly and distinctly, can see that these two kinds
of concubinage are as alien from each other as dirty linen
and clean; but by those who view things confusedly and
indistinctly it may not be seen. Yea, it can be seen by those
who are in marriage love, but not by those who are in the


No. 464] CONCUBINAGE. 521
love of adultery. These are in night respecting all the de-
rivatives of the love of sex, and those are in the day respect-
ing them. And yet those who are in adultery can see these
derivations and their distinctions,— not indeed in them-
selves, of themselves, but when they hear them from others;
for an adulterer has a like faculty of elevating the under-
standing as a chaste consort. But the adulterer after he has
acknowledged the distinctions heard from others, yet oblit-
erates them as soon as he plunges his understanding into his
filthy pleasure; for, though the chaste and the unchaste and
the sane and the insane cannot abide together, yet they can
be distinguished by the understanding, separated.
Once, in the spiritual world, some that do not regard adul-
teries as sin were asked by me whether they knew any dis-
tinction between fornication and pellicacy, the two kinds of
concubinage, and the degrees of adultery. They said that
one was the same as another. And they were asked whether
marriage was the same also. They looked about to see
whether any of the clergy were present, and as they were not
they said that in themselves they are alike. It was other-
wise with those who in the ideas of their thoughts regarded
adulteries as sins. They said that in their interior ideas,
which are of perception, they saw the distinctions, but had
not yet taken pains to discern and distinguish them. This
I can affirm, that by the angels of heaven the distinctions
are perceived as to their least degrees.
To make it clear then that there are the two kinds of con-
cubinage, one of which abolishes marriage love and the other
does not abolish it, to that end the damnable kind shall
first be described, and afterwards the other which is not
damnable.
464. II. THAT concUBINAGE conjoinTLY witH THE
wiFE is to CHRISTIANs UNLAwFUL AND DETESTABLE.-It is
unlawful because it is against the marriage covenant; and it is
detestable because it is contrary to religion,-and what is at
the same time contrary to this and to that is contrary to the


522 SCORTATORY LOVE. [No. 465
Lord. As soon therefore as any man without weighty, real
cause adds to his wife a concubine, heaven is closed to him,
and he is no more numbered by the angels among Christians.
And from that time he actually spurns the things of the
church and of religion; and afterwards does not lift up his
face above nature, but turns to it as to a god that favors his
lust, the inflowing of which then animates his spirit. The
interior cause of this apostasy will be disclosed in what fol-
lows. The man himself does not see that this concubinage
is detestable, because when heaven is closed to him he comes
into spiritual insanity. But a chaste wife sees it, because
she is marriage love and this love nauseates it, and there-
fore many of them refuse actual conjunction with their
husbands after it, as a thing that would contaminate their
chastity by the contagion of lust adhering to the men from
COurtezanS.
465. III. THAT IT IS PolyGAMY, which BY THE CHRIS-
TIAN WORLD IS CONDEMNED, AND OUGHT TO BE CONDEMNED.
—That concubinage at the same time or conjointly with a
wife is polygamy, though not acknowledged as such, be-
cause not established by any law and not so called,—every
one sees even if not clear-sighted; for a woman kept for use
and a sharer of the marriage bed is as a wife. That poly-
gamy is condemned, and ought to be condemned by the
Christian world, has been shown in the chapter On Poly-
gamy, especially under these heads in that chapter:—
That it is not permitted to Christians to marry more than
one wife, n. 338:—And that if a Christian marries more
wives than one he commits not only natural adultery, but
also spiritual adultery, n. 339:—That it was permitted to
the Israelitish nation because there was no Christian Church
with them, n. 340. From all which it is plain that to join
to a wife a concubine and share the bed with both is filthy
polygamy.
466. IV. THAT IT IS scortATION By which THE MAR-
RIAGE DESIRE WHICH IS THE PRECIOUS JEWEL OF CHRIS-


No. 466] CONCUBINAGE. 523
TIAN LIFE IS DESTROYED.—That it is scortation more an-
tagonistic to marriage love than ordinary scortation, which
is called simple adultery, and that it is a deprivation of all
the faculty and inclination for marriage life which is inherent
in Christians from nativity,+ can be clearly shown to the
reason of a wise man by valid arguments. As to the FIRST:
That concubinage at the same time and conjointly with the
wife is scortation more antagonistic to marriage love than
ordinary scortation, which is called simple adultery, may be
seen from these considerations: That in ordinary scorta-
tion or simple adultery there is no love analogous to mar-
riage love, for it is only a burning heat of the flesh which
quickly ceases to rage, and sometimes does not leave a vestige
of love for the woman; and therefore this effervescing las-
civiousness — if not indulged in from purpose or from con-
firmation, and if the adulterer repents of it — only takes
away in some small degree from marriage love. It is not so
with polygamic scortation. In this there inheres a love
analogous to marriage love, for it does not effervesce, dissi-
pate, and pass away into nothing after effervescence like the
former, but remains, renews, and establishes itself, and in so
far takes away from love to the wife and in its place induces
cold towards the wife. For the man then looks upon the
courtezan bedfellow as lovely,– from a freedom of will, in
that he can draw back if he pleases, a freedom that is in-
nate in the natural man, and being therefore grateful it un-
derprops the love; and the more, that with the concubine
there is a closer unition by allurements than with the wife.
And on the other hand he does not look upon the wife as
lovely, on account of the duty of cohabitation with her by the
injunction of the covenant for life, which he then feels to be
the more constrained on account of his freedom with the
other. That love for the consort grows cold and she her-
self odious in proportion as love for a courtezan grows warm,
and she in favor, is evident. As regards the SECOND point:
That concubinage at the same time and conjointly with the


524 SCORTAtORY LOVE. [No. 466.
wife deprives a man of every faculty and inclination to mar-
riage life, which is innate in Christians from nativity, may be
seen from these considerations:—That in so far as love for
the consort is transcribed into love for a concubine, that for
the consort is torn off, dragged away, and emptied out, -as
has been shown just above. That this takes place through
a closing of the interiors of his natural mind and the opening
of its lower parts, is very certain from the fact that, with
Christians the seat of the inclination to love one of the sex
is in their inmosts, and that this seat may be shut off but
cannot be extirpated. The reason why the inclination to
love one of the sex, and also the faculty for receiving that
love, is implanted in Christians by nativity, is because the
love is from the Lord alone, and is become a matter of re-
ligion, and in Christendom the Divinity of the Lord is ac-
knowledged and is worshipped, and the religion is from His
Word. Hence comes the ingrafting of it, and also the trans-
plantation of it, from generation to generation. It was said
that the Christian desire for marriage is destroyed by poly-
gamic scortation; but by that is meant that in a Christian
polygamist it is shut off and intercepted; but yet it may be
resuscitated in his posterity,+ just as the likeness of a grand-
father or a great great grandfather returns in his grand son
or great great grandson. Hence it is that this marriage de-
sire is called the jewel of the Christian life, and above at n.
457, 458, the precious treasure of human life and the reposi-
tory of the Christian religion. That this desire for mar-
riage is destroyed by polygamic scortation, in the case of a
Christian who indulges in it, is very manifest from the fact
that he cannot love a concubine and a wife equally, as a
Mahomatan polygamist can, but that in so far as he loves the
concubine or grows warm towards her, in so far he does not
love his wife and grows cold to her. And what is the more
detestable, in so far he in heart regards the Lord as a nat-
ural man only and the son of Mary, and not at the same time
as the Son of God, and in so far he also makes the Chris-


526 SCORTATORY LOVE. [No. 469
469. The reasons why by many men the meretricious
wife is yet retained at home are — 1. That the man is afraid
to bring legal suit against the wife accusing her of adultery,
and thus to publish her crime abroad; for if she were not
convicted by eye witnesses, or the equivalent of eye witnesses,
he would be overwhelmed with reproaches, secret in com-
panies of men, and open in companies of women. 2. He
fears also the crafty vindications of his adulteress, and her
being shielded by the judges, and so the dishonor of his name.
3. Besides these there are circumstances of domestic utility
which dissuade from a separation from the house; for ex-
ample, if they have small children towards whom the adul-
teress has yet a maternal love; if mutual duties interpose and
conjoin, which cannot be severed; if the wife has favor and
protection from kindred and relations, and there is hope of
fortune from them; if he had held loving intercourse with her
in the beginning and if since she became a harlot she knows
how artfully to sooth the man with engaging pleasantries
and mock civilities, that she may not be blamed. Besides
other reasons, which because the causes of divorce are in
themselves legitimate are also legitimate causes of concubi-
nage, for, reasons of retention at home do not take away
the cause of divorce when the wife has committed whore-
dom. Who that is not vile can keep the rights of the mar-
riage bed and share the bed with a harlot? If it is done here
and there it proves nothing.
470. VII. THAT THE JUST CAUSEs OF THIS concU-
BINAGE ARE JUST CAUSES OF SEPARATION FROM THE BED.
—There are legitimate causes of separation, and there are
just causes. The legitimate causes are determined by order
of the judges; and the just by judicial decision of the man
alone. Both the legitimate and the just causes of separa-
tion from the bed, and also from the house, are briefly
recounted above at n. 252, 253,- of which VITLATED con-
DITIONs of THE BODY are diseases by which the whole body
is infected to such a degree as may by contagion induce fatal


No. 472] CONCUBINAGE. 527
results. Such are malignant and pestilential fevers, lep-
rosy, venereal diseases, cancers; and diseases by which the
entire body becomes so weighed down that there is no com-
patibility, and from which hurtful effluvia and noxious vapors
are exhaled, either from the surface of the body or from its
interiors, especially from the stomach and the lungs.
On the surface of the body are malignant pocks, warts,
pustules, scorbutic phythisis, virulent scab, especially if
the face is defiled with them; from the stomach, constantly
foul, rank, and fetid eructations; from the lungs, putrid and
offensive breath, exhaled from imposthumes, ulcers, ab-
scesses, or from vitiated blood or serum. Besides these are
also other maladies of various names, as lipothemy, which is
a total languidness of the body and failure of strength; palsy,
which is a loosening and laxation of the membranes and
ligaments that serve for motion; epilepsy; permanent de-
bility from apoplexy; certain chronic diseases; the iliac pas-
sion; hernia; and other diseases of which pathology teaches.
VITLATED conDITIONS OF MIND that are just causes of sepa-
ration from bed and from the house are, for example, mania,
frenzy, insanity, actual foolishness and idiocy, loss of mem-
ory, and other like conditions. That because these are
just causes of separation they are just causes of concubinage
reason sees without a judge.
471. VIII. THAT weighTY CAUSEs of THIs concU-
BINAGE ARE REAL, AND NOT REAL.-Since, besides the just
causes—which are just causes of separation and thence be-
come just causes of concubinage, there are also weighty
causes, which depend on the judgment and the justice of the
man, these ought therefore to be mentioned. But as the
judgment in respect to justice may be perverted, and by con-
firmations be converted into an appearance of justice, for
that reason these causes are distinguished into real weighty
causes, and not real, and are described separately.
472. IX. THAT THE weighTY CAUSES ARE REAL which
ARE According To WHAT IS JUST-For the understanding


528 SCORtATORY LOVE. [No. 474
of these causes it is sufficient to enumerate some of those that
are weighty and real: For example, no storge, and hence the
rejection of infants; intemperance; drunkenness; impurity;
shamelessness; a passion for divulging the secrets of the
house, for wrangling, for tormenting, for revenging, for mis-
chiefmaking, stealing, cheating; internal dissimilitude which
begets antipathy; wanton requirement of the marriage debt
whence the man becomes stone-cold; addiction to magic,
and sorcery; extreme impiety; and other like depravities.
473. There are also milder causes which are really
weighty, and separate from the bed though not from the
house; such as the cessation of fertility with the wife from
advancing age, and consequent intolerance and refusal of
actual love, Lardor still continuing with the man; besides
other like causes in which the rational judgment sees what is
just, and which do not wound the conscience.
474. X. THAT weighTY CAUSES NOT REAL ARE such
As ARE NOT ACCORDING TO WHAT IS JUST, ALTHOUGH Ac-
CORDING TO AN APPEARANCE OF WHAT IS JUST.-These are
recognized from the real weighty causes recounted above.
If not rightly scrutinized they may appear just and yet be
unjust. For example, the times of abstinence that are req-
uisite after parturition; transitory illnesses of the wife, and
thence and from other causes loss of fecundity; the per-
mission of polygamy to the Israelites; and other like ex-
cuses. These reasons are framed by men after they have
contracted coldness, when unchaste lusts have deprived them
of marriage love and infatuated them with an idea of its
likeness to scortatory love. These men, when they enter
into concubinage, pretend that such spurious and false
causes are true and genuine,—lest they suffer in reputation;
and commonly they also spread abroad falsehoods about the
wife, and these are assented to and bruited by their social
friends, according to favor.
475. XI. THAT THOSE who FROM LEGITIMATE, JUST,
AND REALLY WEIGHTY CAUSES ARE IN THIS CONCUBINAGE


No. 475] CONCUBINAGE. 529
MAY AT THE SAME TIME BE IN MARRIAGE LovE.—It is said
they may at the same time be in marriage love, and the mean-
ing is that this love may be kept concealed within them; for
the love does not perish in the subject within whom it is con-
cealed but is quiescent. The reasons why marriage love is
conserved in those who prefer marriage to concubinage and
yet enter into this for the causes mentioned above, are these:
That this concubinage is not incompatible with marriage
love; that it is not a separation from it; that it is but an over-
veiling of it; and that the veil is removed in them after death:
I. That this concubinage is not incompatible with marriage
love follows from what was shown above — that when this
concubinage is entered into for causes that are legitimate,
just, and really weighty it is not unlawful, n. 467–473: II.
That this concubinage is not a separation from marriage
love — for when causes that are legitimate, or just, or really
weighty arise, persuade, and are urgent, marriage love is not
severed with the marriage, but only interrupted, and love
interrupted and not severed remains in the subject. It is
as one who is in an office which he loves, and is detained
from it—by company, by shows, or by travel,- yet his love
of the office is not destroyed; or as with one who likes gener-
ous wine and yet when he drinks that which is not noble it
does not spoil his taste for the generous: III. This concubi-
nage is only an overveiling of marriage love because the love
of concubinage is natural and the love of marriage is spiri-
tual, and natural love covers over the spiritual when that is
intercepted. The lover does not know that this is so because
spiritual love is not sensibly perceived of itself, but through
the natural,— and is perceived as delight wherein is blessed-
ness from heaven. But natural love by itself is felt only as
delight: IV. After death this veil is removed because then
the man from natural becomes spiritual, and rejoices in a
substantial instead of the material body, in which natural
delight from the spiritual is felt in its most exalted degree.
That this is so I have learned from communication with


530 SCORTATORY LOVE. [No. 477
some in the spiritual world,—even from Kings there, who in
the natural world were in concubinage from real weighty
Causes.
476. XII. THAT whilE THIS concUBINAGE LAsts
ACTUAL CONJUNCTION witH THE WIFE IS NOT LAwful.—
The reason is that then marriage love, which in itself is spiri-
tual, chaste, pure and holy, is made natural, is defiled, aband-
oned, and thus perishes. Therefore in order that this love
may be conserved it is expedient that for real weighty causes
(n. 472, 473) concubinage may be resorted to, but only
with one, and not with two at the same time.
477. To this shall be added the following Relation:-
I heard a certain spirit, a young man recently from the
world, boasting of his scortations, and chasing in pursuit
of praise for that he was a more masculine man than others.
And among the insolences of his boasting he put forth this:
—“What is more dismal than to imprison a man's love and
live with only one? And what more delightful than to let
the love go free? Who does not tire of one only? And who
is not enlivened by many? What is sweeter than promiscu-
ous liberty, variety, deflorations, cheatings of husbands, and
scortatory hypocrasies? Do not these, which are got by cun-
ning, deception, and secret intrigue, delight the inmosts of
the mind?”
Those standing by hearing these things said:—“Do not
talk in this way. You know not where you are, and with
whom you are. You are a new comer here. Under your
feet is hell, and above your head is heaven. You are now in
a world that is intermediate between these two, which is
called the world of spirits. All who depart out of the world
come into this, and are gathered together here and explored
as to their quality; and the evil are prepared for hell and the
good for heaven. Perhaps you still remember, from priests in
the world, that whoremongers and harlots are cast into hell;
and that chaste consorts are taken up into heaven.”


No. 477] CONCUBINAGE. 531
The new comer laughed at this, and said:—“What is
heaven? And what is hell? Is it not heaven where one is
free? And is he not free who can love as many as he pleases?
And is it not hell where one is a slave? And is he not a slave
who is obliged to keep to one?”
But a certain angel looking down from heaven heard these
things and interrupted his speech, that he might go no further
in profaning marriages, and said to him:—“Come up hither
and I will show you, to the life, what heaven is; and what
hell is, and of what kind it is to confirmed whoremongers?”
And he showed the way and the young man went up. And
after reception he was led first into a paradisaic garden
where were trees and fruits and flowers, which with their
beauty pleasantness and fragrance filled the mind with the
delights of life, which when he saw he admired with great
admiration. But he was then in the external sight in which
he had been when he saw analogous things in the world,—
and in this sight he was rational. But in his internal sight,
wherein scortation took the lead and occupied every point
of thought, he was not rational. Therefore his external
sight was closed and his internal sight opened; which being
opened he said:—“What do I see now? Is it not straw, and
dry wood? And what do I now perceive? Is there not a
disgusting smell? Where now are the things of paradise?”
The angel said:—“They are near, are even present, but
they do not appear to your internal sight, which is scortatory,
for this turns heavenly things into infernal, and sees only
their opposites. Every man has an internal and an external
mind, and so an internal and an external sight. With evil
men the internal mind is insane, and the external is sane; but
with the good the internal is sane, and from that the external
also. And as the mind is, so a man sees objects in the spiri-
tual world.”
After this the angel, from power given him, closed the
young man's internal sight and opened his external, and led
him through the portals towards the midst of the habita-


532 SCORTATORY LOVE. [No. 477
tions; and he saw magnificent palaces, of alabaster, of marble,
and of various precious stones, and near them porticos, and
columns round about overlaid and embellished with decora-
tions and ornaments, of marvellous beauty,+ which when
he saw he was astonished, and said: –
“What do I behold? I see magnificent things, in their
own magnificence! and works of architecture in its very art!”
But then the angel closed his external sight again and
opened his internal sight, —which was evil, because he was
foully scortatory, which done he exclaimed:–
“What do I see now? Where am I? Where now are the
palaces? and the magnificent things? I see ruins! rub-
bish! and cavernous places!”
But presently he was brought back into his external, and
was conducted into one of the palaces, and saw the deco-
rations of the gates, of the windows, of the walls, and the
ceilings; especially the things for use, upon which and about
which were heavenly forms, in gold and precious stones,
such as no words can describe, nor any art portray; for they
surpassed the ideas of words, and were beyond the concep-
tions of art. Seeing these he exclaimed again:-
“These things are very wonders, such as eye has never
Seen!”
But then this internal sight was opened and the external
closed, as before, and he was asked what he saw now, and
replied:—
“Nothing but heaps of rushes here, of straw there, and of
fire-brands yonder!”
But he was brought yet again into his external state of
mind, and virgins were brought before him, who were beau-
ties, because forms of heavenly affection,- and in the sweet
voice of their affection they spoke to him; and then, from the
very sight and hearing of them, his countenance changed and
of himself he returned into his internals, which were scorta-
tory, and because these could not bear anything of heav-
enly love, and on the other hand could not be endured by


No. 477] CONCUBINAGE. 533
heavenly love, they both vanished, the virgins from the sight
of the man and the man from the sight of the virgins.
After this the angel explained to him whence came these
inversions of his state of vision, saying —“I perceive that in
the world from which you have come you were double, one
man in internals and another in externals, that in externals
you were a civil, moral, and rational man, while in internals
you were neither civil, nor moral, nor rational, because you
were a whoremonger and adulterer. And such men, when it
is permitted them to ascend into heaven and they are kept
in externals, are able to see the heavenly things there; but
when their internals are opened, instead of the heavenly they
see infernal things. And you must know that with every one
here the externals are successively closed and the internals
opened, and in that way they are prepared for heaven or for
hell. And because the evil of whoredom more than all other
evil fouls the internals of the mind, you cannot but be brought
down to the filthy things of your love, - and these are in hells
where the caverns stink with excrements. Who cannot know,
from reason, that the unchaste and lascivious in the spiritual
world is impure and unclean, and thus that nothing more pol-
lutes and befouls a man and brings the infernal into him.
Beware then that you glory no more in your scortations, that
in them you are a more masculine man than others. I warn
you that you will become impotent, to such a degree that
you will scarcely know where your manhood is. Such a lot
awaits those that glory in their scortations.”
After hearing this the young man descended and returned
to the world of spirits, and to his associates there, and talked
modestly and chastely with them,- but not for long.


CONCERNING ADULTERIES AND THE KINDS
AND DEGREES OF THEM.
478. No one can know that there is any evil in adultery
who judges of it from the externals only, for in them it is
similar to marriage. These external judges, when in-
ternals are mentioned, and they are told that from them the
externals take their good or their evil, say:—“What are in-
ternals? Who sees them? Is not this soaring above the
sphere of anyone's intelligence?” They are like those that
accept all simulated good as real, intentional, and who esti-
mate the wisdom of a man by his polished speech, or the man
himself from his fine clothes and his driving in a grand car-
riage,_and not from his internal character, which is to judge
from affection for what is good. So, it is like judgment of
the fruit of a tree, or of anything edible, from the sight and
touch alone, and not from taste and knowledge of its excel-
lence. Thus all do who will regard nothing relating to the
internals of a man. Hence the madness of many at this day,
in that they see nothing of evil in adulteries, nay, that they
associate marriages with them in the same bed-chamber,
that is make them alike — and this merely on account of
the appearance of likeness in externals. That it is so, this
proof from experience convinced me:—Some hundreds out
of the European world, of those renowned there for ability,
for learning, and for wisdom, were once called together by
the angels and questioned about the difference between mar-
riage and adultery; and were asked to consider the reasons
for their understanding. And after consultation all but ten
answered, that only public law makes the distinction, for
the sake of some advantage—which advantage may indeed
be known but yet provided for by civil prudence.


No. 478] ADULTERIES. 535
Then they were asked whether they saw any good in
marriage? and any evil in adultery?
They replied:—“Not any rational evil and good.”
Asked whether any sin P they said:—“Wherein is it? Is
not the act the same?”
The angels were astounded at these answers, and ex-
claimed:—“O what and how great the grossness of this
age!” -
Hearing which the hundreds of wise turned about and
laughing among themselves said:—“Is this grossness? Can
there be any wisdom which can pass judgment that to love
the wife of another merits eternal damnation?”
But it has been shown in the first chapter of this part of
the work, “On the Opposition of Scortatory Love and Mar-
riage Love,” that adultery is a spiritual evil, and thence is a
moral evil, and a civil evil, and diametrically opposite to
rational wisdom; and that the love of adultery is from hell,
and returns to hell, while the love of marriage is from heaven
and returns to heaven. Yet as all evils, like all goods, have
breadth and height, breadth according to their kinds, and
height according to their degrees, therefore in order that
adulteries may be known according to each dimension they
shall be first divided into their kinds, and then into their de-
grees. This is to be done in the following order:—
I. That there are three kinds of adulteries, simple, double,
and triple.
II. That simple adultery is that of an unmarried man
with the wife of another, or of an unmarried woman with the
husband of another.
III. That double adultery is that of a husband with the
wife of another, or the converse.
IV. That triple adultery is with blood relations.
V. That there are four degrees of adulteries, according to
which predications, inculpations, and after death imputations
are made respecting them.
VI. That adulteries of the first degree are adulteries of


536 SCORTATORY LOVE. [No. 473
ignorance, committed by those who do not yet or cannot take
counsel of the understanding, and thereby restrain them.
VII. That adulteries committed by such are light.
VIII. That adulteries of the second degree are adulteries
from lust, which are committed by those who although able to
consult the understanding, yet for contingent causes at the
moment cannot.
IX. That adulteries committed by these are imputable
according as the understanding afterwards favors them, or
does not favor them.
X. That adulteries of the third degree are adulteries of the
reason, committed by those who by the understanding confirm
that they are not evils of sin.
XI. That adulteries committed by these are grievous, and
are imputed according to their confirmations.
XII. That adulteries of the fourth degree are adulteries of
the will, committed by those who regard them as allowable and
pleasureable, and not of so much account as to make it worth
the while to consult the understanding about them.
XIII. That adulteries committed by these are most grievous,
and are imputed to them as evils of purpose; and they are
deeply seated as iniquity.
XIV. That adulteries of the third and jourth degree are
evils of sin, the measure and the quality of which are such as
the understanding and the will are in them,--whether they
are committed in act or are not committed in act.
XV. That adulteries from purpose of the will, and adul-
teries from confirmation of the understanding, render men
natural, sensual, and corporeal.
XVI. And this to such a degree that at length they cast
away from them all things of the church and all things of
religion.
XVII. That nevertheless they are still possessed of hitman
rationality, like others.
XVIII. But that they use this rationality when they are
in externals, but when in internals they abuse it.


No. 479] ADULTERIES. 537
The explanation of these now follows:–
479. I. THAT THERE ARE THREE KINDS OF ADULTERIES,
SIMPLE, Double, AND TRIPLE.-The Creator of the universe
has distinguished all things and every thing that He created
into kinds; and every kind into species; and has discrimi-
nated every species, and each variety likewise, and so on,
to the end that an image of the infinite shall be presented in
the perpetual variety of qualities. The Creator of the uni-
verse thus distinguished goods, and their truths; and like-
wise evils and their falsities after they had arisen.
That He has distinguished all things and everything in the
spiritual world into kinds, and species, and varieties; and
that He has brought together all things good and true in
heaven; and all things evil and false in hell; and has dis-
posed them all exactly opposite to each other, is made
evident by the disclosures in the work on HEAVEN AND
HELL, published in London in the year 1758.
That in the natural world also He has thus distinguished
and does distinguish goods and truths, and evils and falsi-
ties among men, and thus distinguishes men, may be known
from their lot after death, in that for the good there is
heaven, and for the evil there is hell.
Now, as all things good and all that are evil are distin-
guished into kinds, species, and so on, therefore marriages
are so distinguished; and likewise their opposites which are
adulteries.
48o. II. THAT SIMPLE ADULTERY IS THAT of AN UN-
MARRIED MAN witH THE wiFE OF ANOTHER, OR OF AN UN-
MARRIED woman witH THE HUSBAND OF ANOTHER.—By
adultery here, and in what follows, is meant whoredom which
is opposite to marriage. It is opposite because it violates
a covenant contracted for life between consorts; rends their
love asunder; befouls it; and closes the union begun at the
time of betrothal and confirmed at the beginning of the mar-
riage. For the marriage love of a man with one wife, after
the pact and covenant, unites the souls. This union adul-


538 SCORtATORY LOVE. [No. 481
tery does not dissolve, for it cannot be dissolved, but closes—
as if one should stop a fountain at its source and thus stop its
flow, and should fill the cistern with filthy and fetid waters.
So marriage love is covered with filth and closed by adultery,
— whose origin is a union of souls; which being befouled
there springs out from below it love of adultery; and as
this increases that becomes carnal, and this rises up against
marriage love and destroys it. Hence the opposition of
adultery and marriage.
481. Again, that it may be known how gross is this age,
that it cannot see any sin in adultery, as was brought to
light by the angels, related just above at n. 478,-I will ad
the following Relation:- -
“There were certain spirits who, from practice in the life
of the body, infested me with peculiar subtlety,+ and this by
influx rather agreeable, as it were undulating, such as that
of upright spirits is wont to be. But I perceived that there
was slyness and like qualities in them, that they might cap-
tivate and deceive. At length I spoke with one of them,
who it was told me was general of an army when he lived in
the world. And as I perceived that there was lasciviousness
in the ideas of his thought, I conversed with him, in spiritual
language, by representatives which fully express the mean-
ing, and many things in a moment. He said that in the life
of the body, in the former world, he made nothing of adul-
teries. But it was given me to tell him that adulteries are
infamous (notwithstanding that they do not appear so to
those who are adulterers, from the delight that they take in
them and thence a persuasion that they are not so, nay that
they are allowable), which indeed he might know from the
fact that marriages are the seminaries of the human race,
and thence the seminaries also of the heavenly kingdom, and
for that reason are not to be violated, but to be held sacred;
and from this also, which he ought to know, because he
was now in the spiritual world and in a state of perception,--
that marriage love comes down from the Lord, through


54O SCORTATORY LOVE. [No. 482
and that this union is the love itself in its origin, and that by
adultery this is closed and stopped,— like the spring and
flow of a fountain. That the two souls mutually unite when
love for the sex on the part of each is restricted to one of the
sex,− which takes place when the virgin pledges herself
wholly to the young man, and on the other hand the young
man pledges himself wholly to the virgin, - is very plain
from the fact that the lives of both mutually unite; conse-
quently the souls, because these are the principles of life.
There cannot be this union of souls except in monogamic
marriages, or marriages of one man with one wife; and not in
polygamic marriages, or of a man with more wives than one,
—because in these the love is divided, in those it is united.
That in this its highest seat marriage love is spiritual, holy,
and pure, is from the cause that the soul of every man by
virtue of its origin is celestial, and therefore receives influx
immediately from the Lord, for it receives from Him the
marriage of love and wisdom or of good and truth, and this
influx makes him man, and distinguishes him from beasts.
From this union of souls marriage love, which there is in its
spiritual holiness and purity, flows down into the life of the
whole body, and fills it with beatific delights, so long as its
channel remains open, which it does with those who from
the Lord become spiritual. That nothing else but adul-
tery closes and stops this seat, origin, or fountain of marriage
love and its flow, is plain from the Lord's words in Matthew
xix. 4–9 that, It is not lawful for a man to put away his wife
and marry another except for adultery; and from these words
in the same place, that—Whoso shall marry her that is put
away committeth adultery (ver. 9). When therefore this pure
and holy fountain is stopped, as was said before, it is covered
over with filthiness, as a gem with excrement, or as bread
with vomit, the very opposite to the purity and holiness of
the fountain, or of marriage love; from which opposition
comes marriage cold, and according to this the lascivious
pleasure of scortatory love, which spontaneously consumes


No. 483] ADULTERIES. 54 I
itself. This is an evil of sin, because what is holy is buried
up and its flow into the body thus prevented, and there comes
in its place what is unholy, and the flow of this into the body
is opened. Thence from heavenly the man becomes infernal.
483. To this I will add some things from the spiritual
world which are worthy of being related:—I heard there
that some married men have a lust for whoredom with un-
married women or virgins; some with deflowered women or
harlots; some with married women or wives; some with such
as are of noble family; and some of race not noble. I have
been convinced, by many from the various countries of the
world, that this is so. While meditating upon the variety of
such lusts, I asked whether there are any who take all delight
with the wives of others, and none with unmarried women?
Therefore, in order that I might know that there are such,
many out of a certain country were brought to me, and were
constrained to speak according to their libidinous desires.
They said their sole pleasure and delight was and is to com-
mit adultery with the wives of others; and that they look out
for the beautiful, and hire them at great cost, according to
their wealth; and for the most part they bargain about the
price with her alone.
I asked why they did not hire unmarried women? They
said that this to them was common, that it was mean in itself
and there was no pleasure in it. I asked again whether the
wives afterwards returned to their husbands and lived with
them? They answered that they either did not, or did so
coldly because they had become harlots.
I afterwards asked them, seriously, whether they ever
thought or ever now think that this is double adultery, be-
cause committed while they have wives, and that such adul-
tery lays a man waste of every spiritual good. But the most
of those present laughed at this, and said:–
“What is spiritual good?”
But I insisted, saying:—“What is more detestable than to
commingle your soul with the soul of a husband in his wife?
Do you not know that the soul of a man is in his seed?”


542 SCORTATORY LOVE. [No. 483
At this they turned away, and muttered:—“What harm
does it do there?”
At length I said:—“Although you have no fear of the Di-
vine laws, have you no dread of the civil laws?” They an-
swered that they had none—“only of certain of the eccle-
siastical order; but in their presence we conceal it, and if we
cannot we treat them well.”
Afterwards I saw them separated into groups, and some
of them cast into hell.
484. IV. THAT TRIPLE ADULTERY IS witH BLOOD RE-
LATIONS.–This adultery is called triple because it is three-
fold more grievous than the two former. What the con-
sanguinities or “remnants of the flesh” are, to which there
may not be near approach, may be seen recounted in Lev.
xviii. 6-17. The reasons why such adulteries are three-
fold more grievous than the two mentioned above are inter-
nal and external. The internal are on account of their cor-
respondence with the violation of spiritual marriage, which
is of the Lord and the church, and thence of good and truth;
and the external reasons are for guards lest man become a
beast. But there is no occasion to proceed to the exposi-
tion of those reasons here.
485. V. THAT THERE ARE FOUR DEGREES OF ADUL-
TERIES, ACCORDING TO WHICH PREDICATIONS, INCULPA-
TIONS, AND AFTER DEATH IMPUTATIONS ARE MADE RESPECT-
ING THEM.—These degrees are not kinds, but enter into each
kind and make its differences of more and less evil or good.
Here, whether an adultery of either kind by reason of cir-
cumstances and contingencies should be accounted milder
or more grievous. That circumstances and contingencies
do vary everything is known. And yet they are accounted in
one way by man from the light of his reason, in another by a
judge according to the law, and in another by the Lord ac-
cording to the man's state of mind; and therefore predica-
tions, inculpations, and imputations after death are spoken
of. For, predications are made by man according to the light


544 SCORTATORY LOVE. [No. 486
ness: And so on. It is evident that then the internal man, or
the mind, is not present in the external — scarcely otherwise
than as in the case of the irrational. Their adulteries are
characterized by a rational man according to the circum-
stances; and yet, by the same man as judge the doer is incul-
pated and punished according to the law. But after death
their deeds are imputed according to the presence, the con-
dition, and the capacity of understanding in their will.
487. VII. THAT ADULTERIES COMMITTED BY SUCH ARE
LIGHT.-This is manifest from what has been said above in
n. 486 without further confirmation; for it is known that the
character, of every deed, of every thing in general, depends
upon the circumstances, and that these mitigate or aggravate.
But adulteries of this degree are light the first time they are
committed; and they also remain light in so far as he or she
in the after course of life abstains from them for the reasons
that they are evils against God, or that they are evils against
the neighbor, or that they are evils against the good of so-
ciety, and because being either of these they are evils against
reason. But, on the other hand, if they do not abstain from
them for one of the reasons mentioned these also are num-
bered among the more grievous. It is so according to the Di-
vine law in Eze. xviii. 21, 22, 24, and elsewhere. And yet
by man they cannot be exculpated and inculpated, or ac-
counted and judged as light or grievous according to the cir-
cumstances, because these do not appear before him, nay,
are not within the province of his judgment. Therefore the
meaning is, that they are so accounted and imputed after
death.
488. VIII. THAT ADULTERIES OF THE SECOND DEGREE
ARE ADULTERIES FROM LUST, WHICH ARE COMMITTED BY
THOSE WHO ALTHOUGH ABLE TO CONSULT THE UNDERSTAND-
ING, YET FOR contLNGENT CAUSES AT THE MOMENT CANNoT.
— With the man who from natural is becoming spiritual
there are two things that in the beginning contend against
each other, which are commonly called the spirit and the


546 SCORTATORY LOVE. [No. 489
reason is that, evils or adulteries that are committed in blind-
ness of the understanding are done from the longing of the
body; in likeness they approach to instincts such as are
with beasts. With man it is true the understanding is pres-
ent when they are committed, but in power it is passive or
dead, and not in active or living force.
From these considerations it follows of itself that such
deeds are not imputed except as they are afterwards fa-
vored, or are not favored. By imputation here is meant,
attribution, and thence adjudication after death, which is
according to the state of the spirit of the man. But incul-
pation by man, before a judge, is not meant. This is not
pronounced according to the state of the spirit, but of the
body, in the deed. If these did not differ, they would be
absolved after death who are absolved in the world, and
they would be condemned who are there condemned; and
thus for these there would be no hope of salvation.
490. X. THAT ADULTERIES OF THE THIRD DEGREE ARE
ADULTERIES of THE REASON, comm1TTED BY THOSE who
BY THE UNDERSTANDING CONFIRM THAT THEY ARE NOT
Evils of SIN.—Every man knows that there is will, and un-
derstanding, for in speech he says “This I will,” and “This
I understand.” And yet he does not distinguish them, but
makes one the same as the other. The reason is that he
only reflects upon the things which are of thought, from the
understanding, and not upon those that are of the love, from
the will,— for these do not like those appear in the light.
And yet he who does not distinguish between will and
understanding cannot distinguish between things evil and
good, and hence can know nothing at all about the blame for
sin. But who does not know that good and truth are two
distinct things, as love and wisdom are? And who, when he
is in rational light, cannot thence conclude that there are two
faculties in man which distinctively receive and appropriate
these to themselves, and that one is the will and the other
the understanding, for the reason that what the will re-


No. 490) ADULTERIES. 547
ceives and reproduces is called good, and what the under-
standing receives is called truth? For what the will loves
and does is called good, and what the understanding per-
ceives and thinks is called true.
Now, as the marriage of good and truth has been treated
of in the First Part of this work, and as many things were
there adduced respecting the will and the understanding,
and respecting the various attributes and predicates of each,
—which as I think are perceived even by those who had not
thought anything distinctly about the understanding and the
will (for human reason is such that it understands truths
from the light of them, even though it has not distinguished
them before)—therefore, in order that the distinctions of
understanding and will may be more clearly perceived I
will here present some truths, to the end that it may be
known of what quality adulteries of the reason or the
understanding are, and after that of what quality adulteries
of the will are. The following may serve for the cognizance
of them: 1. That the will does nothing of itself alone, but
whatever it does it does by the understanding. 2. And on
the other hand the understanding does nothing of itself alone,
but that whatever it does it does from the will. 3. That the
will flows into the understanding, and not the understanding
into the will; but that the understanding teaches what is
good and evil, and consults the will, in order that of the two
it may choose and do what is pleasing to it. 4. That after
this a twofold conjunction results, one in which the will acts
from within and the understanding from without, another in
which the understanding acts from within and the will from
without. Thus are adulteries of the reason, here treated
of, distinguished from adulteries of the will, to be considered
hereafter. They are distinguished because one is more
grievous than the other; for adultery of the reason is less
grievous than adultery of the will,—because in adultery of
the reason the understanding acts from within and the will
from without; while in adultery of the will, the will acts from


548 SCORTATORY LOVE. [No. 490
within and the understanding from without, - and the will
is the very man, and the understanding is the man from the
will, and that which acts from within dominates over that
which acts from without.
491. XI. THAT ADULTERIES COMMITTED BY THESE ARE
GRIEvous ACCORDING TO THEIR CONFIRMATION.—The un-
derstanding alone confirms, and when it confirms it makes
an ally of the will and stations itself round about, and so
brings it to compliance. Confirmations are effected by rea-
sonings which the mind lays hold of, either from its higher
or from its lower region; if from the higher region which
communicates with heaven it confirms marriages, and con-
demns adulteries; but if from its lower region which com-
municates with the world, it confirms adulteries and makes
light of marriages. Every man is able to confirm evil as
well as good; likewise falsity, and truth; and the confirma-
tion of evil is perceived as more delightful than the confirma-
tion of good, and the confirmation of falsity appears clearer
than the confirmation of truth. The reason is that the con-
firmation of what is evil and false draws its reasonings from
the delights, the pleasures, the appearances, and the fallacies
of the bodily senses, while the confirmation of good and
truth takes its reasons from a region above the sensuals of
the body.
Now, as things evil and false can be comfirmed as well
as things good and true, and as the confirming understanding
draws the will to its side, and the will with the understanding
forms the mind, it follows that the form of a human mind is
according to the confirmations,— turned towards heaven if
its confirmations are for marriages, but turned towards hell
if they are for adulteries. And such as the form of a man's
mind is such is his spirit, that is to say such is the man. It
is manifest now from these considerations that adulteries
of this degree are imputed after death according to their
confirmations.
492. XII. THAT ADULTERIES OF THE FOURTH DEGREE


55o SCORTATORY LOVE. [No. 493
493. XIII. THAT ADULTERIEs committed BY THESE
ARE MOST GRIEvous, AND ARE IMPUTED TO THEM As Evils
OF PURPOSE; AND THEY ARE DEEPLY SEATED IN THEM As
INIQUITY.-That these are most grievous, even more grievous
than the former, is because in them the will takes the leading
part, and in the former the understanding, and the life of
a man is of his will essentially, and of his understanding
formally. The reason is, that the will acts as one with the
love, and love is the essence of a man's life, and this forms
itself by such things as are accordant with it in the under-
standing. The understanding in itself regarded is therefore
nothing else than the form of the will. And as love is of the
will, and wisdom is of the understanding, therefore wisdom
is no other than the form of love. In like manner truth is
but the form of good. That which flows out from the very
essence of a man’s life, that is, what comes from his will or
love, is chiefly called purpose; and what flows from the form
of his life, that is from the understanding and its thought, is
called intention. Depravity also is predicated chiefly of the
will. Hence it is said that everyone has the depravity of evil
by inheritance, but has evil from the man. It is for these
reasons that adulteries of the fourth degree are imputed as
evils of purpose, and are deeply seated as depravity.
494. XIV. THAT ADULTERIEs of THE THIRD AND
THE FOURTH DEGREE ARE EVILs of SIN, THE MEASURE AND
THE QUALITY OF WHICH ARE SUCH AS ARE THE UNDER-
STANDING AND THE will IN THEM, whetheR THEY ARE
comMITTED IN ACT, OR NOT committed IN Act.—That
adulteries of the reason or understanding, which are of the
third degree, and adulteries of the will, which are of the
fourth degree, are grievous and consequently are evils of sin,
according to the quality of the understanding and the will in
them, may be seen from the comments upon them above in
n. 490–493. The reason is that man is man by virtue of the
will and understanding; for from these two spring not only all
things that he does in mind, but also all that he does in the


No. 495] ADULTERIES. 55 I
body. Who does not know that the body does not act of it-
self, but the will by the body? And that the mouth does not
speak of itself, but the thought by the mouth? If therefore
the will were taken away action would cease in a moment;
and if thought were taken away the words of the mouth
would cease in a moment. Hence it is very evident that
adulteries which are committed in act are grievous according
to the measure and quality of the understanding and the will
in them. That they are alike grievous if the same are not
committed in act is certain from these words of the Lord:—
“It was said by them of old time ‘Thou shalt not commit adul-
tery,’ but verily I say unto you That whosoever looketh on the
woman of another to lust after her hath committed adultery with
her already in his heart” (Matt. v. 27, 28).
To commit adultery in the heart is in the will. There are
many reasons which effect that one may not be an adulterer
in act and yet be an adulterer in will and understanding.
For there are those who abstain from adulteries, as to the
act, for fear of the civil law and its penalities; for fear of the
loss of reputation; for fear of diseases from them; for fear
of quarrels with the wife at home, and hence intranquillity of
life; for fear of vengeance by the husband, or by relations;
and for fear also of chastisement by servants; from poverty;
or from avarice; for weakness, arising from sickness, or from
abuse, or from age, or from impotency and thence shame.
If for these and like causes any one restrains himself from
adulteries in act, and yet favors them in will and under-
standing, he is for all that an adulterer; for he nevertheless
believes that they are not sins, and in his spirit does not hold
them to be unlawful in the sight of God, and thus in spirit
he commits them, although not in the body before the world.
Therefore after death when he becomes a spirit he speaks
openly in favor of them.
495. XV. THAT Anu LTERIES FROM PURPOSE of THE
WILL AND ADULTERIES FROM CONFIRMATION OF THE UNDER-
STANDING RENDER MEN NATURAL, SENSUAL, AND CORPOREAL.


552 SCORTATORY LOVE. [No. 495
— Man is man, and is distinguished from beasts, by the fact
that his mind is divided into three regions,— into as many
as the heavens; and that he can be elevated from the lowest
region into the higher, and also from this into the highest,
and so become an angel of a heaven, and even of the third
heaven. To this end a faculty is given to man of elevating
his understanding even to that heaven. 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 understanding. The reason why he
retains it is, that he may be reformed; for he is reformed by
means of the understanding, which is effected by cognitions
of good and of truth, and by rational intuition from them.
If he looks upon these cognitions rationally, and lives ac-
cording to them, then the love of the will is at the same
time elevated, and in that degree the human is perfected,
and the man becomes more and more man. It otherwise
betides if he does not live according to the cognitions of good
and truth. Then the love of his will remains natural, and
his understanding becomes spiritual by turns; for it elevates
itself alternately, like an eagle, and looks down upon what
is of his love beneath, which it flies down to when it sees
and conjoins itself to it. If therefore the lusts of the flesh
are of his love, to these it swoops down from its height, and
in conjunction with them satisfies itself with their delights;
and then, on the watch for reputation, that it may be deemed
wise, it soars again on high, and so up and down by turns,
as has just been said.
Adulterers of the third and the fourth degree — who are
those that have made themselves adulterers from purpose of
the will, and by confirmation of the understanding — evi-
dently are natural; and that they gradually become sensual,
and corporeal, is because they immerse the love of their will,
and at the same time the understanding with it, in the filthy
things of scortatory love, and take delight in them — like
foul birds and beasts in stinking and excrementitious matters


No. 497] ADULteries. 553.
—as dainty and delicious; for the reeking fumes surging out
of the flesh fill the dwelling place of their mind with their
impurities, and make that the will sensates nothing more
refined and delicate. These are they who after death be-
come corporeal spirits, and from whom stream forth the im-
purities of hell, and of the church — of which above at n.
43o, 43 I.
496. There are three degrees of the natural man. In the
first degree are those who love the world alone, setting their
heart upon riches. These properly are meant by the natural.
In the second degree are those who love only the delights of
the senses, placing their heart in every kind of luxury and
pleasure. These properly are meant by the sensual. In the
third degree are those that love their very selves only, placing
their heart upon the unscrupulous attainment of honor.
These properly are meant by the corporeal,— for the reason
that they plunge all the activities of will and thence of under-
standing in the body, and looking away from others behind,
they regard but themselves and love only their own. And
the sensual merge all the activities of will and thence of
understanding in the allurements and fallacies of the senses,
indulging in them alone. But the natural pour all the acti-
vities of will and thence of understanding into the world,
greedily and fraudulently seeking wealth, and looking to no
other use in it and from it but that of possession. The adul-
teries named above turn human beings into these degenerate
degrees, one into this, another into that, each as suits his
pleasure, which constitutes his genius: —
497. XVI. AND THIS To such A DEGREE THAT AT
LENGTH THEY CAST AWAY FROM THEM ALL THINGS OF THE
CHURCH AND ALL THINGs of RELIGION.—That adulterers
from purpose and from confirmation cast away from them all
things of the church and all things of religion, results from
the fact that the love of marriage and the love of adultery
are opposites (n. 425), and the love of marriage makes one
with the church and with religion. See n. 130, and every-


554 SCORTATORY LOVE. [No. 497
where else in the First Part. Hence the love of adultery,
being opposite, makes one with the things that are against
the church. That these adulterers cast away from them all
things of the church and of its religion, is because the love of
marriage and the love of adultery are opposites just as the
marriage of good and truth is opposite to the connubial bond
of evil and falsity (n. 427, 428). Yea, the marriage of good
and truth is the church, and the connubial bond of the evil
and false is anti-church. That these adulterers reject from
them all things of the church and of religion, is because the
love of marriage and the love of adultery are opposite just
as heaven and hell are (n. 429), and in heaven is love of all
things of the church and in hell is hatred against all things
of the church. That these adulterers reject from them all
things of the church and of religion, is also because their de-
lights begin from the flesh and are of the flesh even in the
spirit (n. 440, 441), and the flesh is against the spirit, that is,
contrary to the spiritual things of the church; and for that
reason the delights of scortatory love are called pleasures of
insanity. If you desire proofs, pray, go to those whom you
know to be such adulterers, and ask in secret what they think
about God, about the church, and about eternal life, and you
will hear. The real reason is that as marriage love opens
the interiors of the mind, and thus elevates it above the sen-
suals of the body even into the light and warmth of heaven,
so on the other hand the love of adultery closes the interiors
of the mind, and drives the mind itself as to its will down into
the body, even into all the longings of its flesh,_and the
deeper the depth to which it is dragged down the more it is
drawn away from heaven.
498. XVII. THAT NEVERTHELESS THEY ARE STILL
POSSESSED OF HUMAN RATIONALITY, LIKE OTHERS.—That
the natural, sensual, and corporeal man is equally rational
as the spiritual man, as to the understanding, has been shown
me by satans and devils rising up by permission out of hell,
and conversing with angelic spirits in the world of spirits,


No. 499) ADULTERIES. 555
respecting which see here and there in the Relations. But
as the love of the will makes the man, and draws the under-
standing into consent, therefore such are not rational except
when in a state removed from the love of the will,— and
when they return into that love they rave worse than wild
beasts. And yet without the faculty of elevating the under-
standing above the will man would not be man, but a beast,
—for a beast does not enjoy that faculty,+ consequently he
would not have the power of choice, and of doing from choice
what is good, and to advantage, and thus could not be re-
formed, and be led to heaven, and to live to eternity. It is
for this that adulterers from purpose and from confirmation,
although merely natural sensual and corporeal, have yet like
others the gift of understanding and rationality. But when
they are in the lust of adultery, and think and speak from
that and of that, they do not enjoy that rationality. The
reason is that then the flesh acts upon the spirit, and not the
spirit upon the flesh. But it should be known that after
death these at length become stupid. Not that the faculty
of acquiring wisdom is taken away from them, but that they
will not be wise because wisdom is undelightful to them.
499. XVIII. BUT THAT THEY USE THIS RATIONALITY
whEN THEY ARE IN ExTERNALs, BUT wheX IN INTERNALs
THEY ABUSE IT.-They are in externals when they speak in
public places and in company; and in their internals when
at home and by themselves. Put it to the test if you will.
Take any such person, one of the order called Jesuits for
example, get him to speak in company or teach in a temple
about God, about the holy things of the church, and about
heaven and hell, and you will find him a more rational zealot
than any other, perhaps he will even move you to groans and
tears for your salvation. But take him to your house, extol
him above the other orders, call him a father of wisdom, and
make yourself a friend until he opens his heart, and you will
hear what he will then declare about God, about the holy
things of the church, and about heaven and hell; namely,


556 SCORTATORY LOVE. [No. 499
that they are fantasies and delusions, and thus are bonds in-
vented for souls, wherewith to catch and bind the great and
small the rich and poor, and keep them under the yoke of
their dominion. This will suffice to illustrate what is meant
by saying that natural men, even down to the corporeal, are,
like others, possessed of human rationality, and use it when
they are in externals but abuse it when in their internals.
The deduction from it is that one is not to be judged of from
the wisdom of his mouth, but from the wisdom of his life
joined with that.
5oo. To this I will add the following Relation:-
Once in the world of spirits I heard a great tumult. Thou-
sands were congregated, and were crying out “Punish them!
Punish them!”
I went nearer, and asked “What is the matter?”
One who had separated from the great assemblage told
me they were in fiery wrath against the priests who were
wandering about and preaching everywhere against adul-
terers, saying that with adulterers there is no acknowledg-
ment of God, and that heaven is closed and hell opened to
them, and that in hell they are unclean devils, because a
long way off they appear there like swine wallowing in excre-
ments; and that the angels of heaven abhor them.
I asked:—“Where are the priests? And why is there
such an outcry on account of them?”
He replied:—“The three priests are in the midst of them
guarded by attendants; and the assemblage is of those who
believe adulteries are not sins, and who declare that there
is an acknowledgment of God among adulterers, equally as
with those who keep to their wives. They are all from the
Christian world. And a visitation was made by angels to
see how many there were who believed adulteries to be sins,
and there were not found a hundred out of a thousand.”
And he told me that these nine hundred speak in this way
about adulteries:—


No. 5ool ADULTERIES. 559
out, of themselves, they saw a way tending obliquely upwards
to heaven. Those who were in burning wrath against the
priests entered it. Among the first were those who were
adulterers from purpose of the will; after them those who
were adulterers from confirmation of the understanding.
And as they were ascending the first cried out “Come on,”
and their followers cried “Make haste”; and they pressed
forward.
After a short hour, when all were within, in the heavenly
society, there appeared a cleft between them and the angels,
and the light of heaven beyond the cleft flowing into their
eyes opened the interiors of their minds,- from which they
were constrained to speak as they inwardly thought. And
then they were questioned by the angels whether they ac-
knowledged that there is a God.
The first, who were adulterers from purpose of the will,
answered:—
“What is God?”
And they looked at each other, and said:—
“Who among you has seen Him?”
The second, who were adulterers from confirmation of the
understanding, said:—
“Are not all things of nature? What is there above her
but the Sun ?”
And then the angel said to them:-
“Depart from us. Now you yourselves perceive that you
have no acknowledgment of God. When you descend the in-
teriors of your mind will be closed and its exteriors opened,
and then you can speak contrary to the interiors, and say
that there is a God. Believe, that as soon as a man actually
becomes an adulterer heaven is closed to him, which being
closed God is not acknowledged. Listen to the reason:
From adulteries comes all the uncleanness of hell, and it
stinks in heaven like the rotting filth of streets.”
Hearing this they turned and descended, by three ways.
And when they were below, the first and second conversing
among themselves said:—


560 SCORTAtORY LOVE. [No. 5oo
“The priests have conquered there. But we know that
we as well as they can speak of God, and when we say that
He is, do we not acknowledge Him? The interiors and
exteriors of the mind which the angels told of are inventions.
But let us go to the second place designated by the judges,
where a way to heaven is opened to those that have heaven
within them, that is to those who are about to go to heaven.”
And when they drew near there went forth a voice out of
that heaven: —“Shut the gates! There are adulterers in
the neighborhood.”
And instantly the gates were closed, and guards with staffs
in their hands drove them away. And the guards released
from custody the three priests against whom they had raised
the outcry, and led them into heaven. And the moment the
gate was opened for the priests the delight of marriage
breathed forth out of heaven upon the rebels, which be-
cause it was chaste and pure almost took their breath away.
And therefore, for fear of fainting from suffocation they
hurried away to the third place which the judges told them
of, from whence there was a way to hell. And then there
breathed forth from thence the delight of adultery, by which
those who were adulterers from purpose and who were adul-
terers from confirmation were so revived that they went
down, dancing as it were, and plunged like swine into the
impurities there.


ON THE LUST OF DEFLORATION.
501. The lusts that are treated of in the four chapters
following are not only lusts of adultery, but more grievous
than they, seeing that they do not exist except from adul-
teries; for they are seized upon after adulteries have excited
loathing. As the lust of defloration, the first treated of,
which could not begin with anyone before; equally so the
lust of varieties, the lust of violation, and the lust of sedu-
cing the innocent, — the consideration of which lusts is to
follow. The lusts are named, because according to the
measure and the kind of lust for them, such and of such
measure is the appropriation of them. As regards the lust
of defloration, in particular, to make evident the conviction
that it is infamous, the subject shall be exhibited under these
heads:—
I. From the state of a virgin or unblemished woman before
marriage, and after marriage.
II. That virginity is the crown of chastity, and the token of
marriage love.
III. That defloration without the purpose of marriage is
the infamous deed of a robber.
IV. That the lot after death of those who have confirmed
within them that the lust of defloration is not an evil of sin is
grievous.
The elucidation of this now follows:—
5oz. I. ON THE STATE of A virgin or UNBLEMISHED
woMAN BEFoRE MARRIAGE, AND AFTER MARRIAGE.-What
the state is of a virgin before she is informed respecting the
various secrets of the marriage torch, has been made clear to
me by wives in the spiritual world,— by those there who
departed from the natural world in their infancy and were


562 SCORTATORY LOVE. [No. 502
educated in heaven. They said that when they came to a
marriageable state they began to love marriage life from
seeing married pairs, but only to the end that they might
be called wives, and might have friendly and trustful com-
panionship with one man, and also that, being transferred
from a home of obedience, they might act in their own right.
And respecting marriage, they said that they only thought
of the blessedness of mutual friendship and confidence in
sharing their lot with one man, and not at all of the delight
of any flame. But that after the nuptials their virgin state
was changed into a new state, of which they knew nothing
before. And they said that this was a state of expansion
of all things of the life of the body, from the first to the last,
for the reception of the gifts of the husband and for the uni-
ting of these to her own life, so that she might become his
love, and wife; and that this state began from the moment
of defloration, and that after this the flame of love burned—
for the husband alone; and that the delights of that expan-
sion they felt to be heavenly; and that because she was in-
troduced into that state by her husband, and because it was
from him and so was his in her, she clearly could not but love
him alone. By these revelations it was made plain what the
state of virgins is in heaven, before marriage and after mar-
riage. That on earth the state is similar, of virgins and
wives who are joined at the first fitting occasion, is not un-
known. What virgin can know that new state before she is
in it? Ask, and you will hear. It is different with those who
seek allurement from information before marriage.
503. II. THAT VIRGINITY Is THE CRowN of CHASTITY,
AND THE TokEN OF MARRIAGE LovE.—Virginity is called the
crown of chastity because it crowns the chastity of marriage,
and is also the sign of chastity. For that reason the bride at
the nuptials bears upon her head a coronet. It is also a
sign of the holiness of marriage; for the bride after the virgin
flower gives and consecrates her whole self to the bride-
groom, then her husband; and on the other hand the hus-


564 SCORTATORY LOVE. [No. 504
and life to him on whom she bestows it. Marriage friend-
ship and its confidence are founded upon it. And a woman
deflowered, after that this door of marriage love has been
forced open by such, is bereft of modesty and becomes a
harlot, - and of this the violator is the cause. These plund-
erers themselves – if, after going through these lascivious
excesses and profanations of chastity, they apply the mind to
marriage, think only of the chastity of their future con-
sort, after they have tasted which they loathe both bed and
bedchamber, yea, and loathe the whole female sex, except
young girls. And because such men are violators of mar-
riage and despisers of the female sex and thus are spiritual
robbers, it is plain that the Divine nemesis pursues them.
505. IV. THAT THE LOT AFTER DEATH of THose who
HAVE CONFIRMED WITHIN THEM THAT THE LUST OF DEFLO-
RATION IS NOT AN Evil of SIN IS GRIEvoUs.— Their lot is
this: That when they have passed through the first period in
the world of spirits—which is of modesty and morality, be-
cause in association with angelic spirits, then from their
externals they are let into their internals, and at the same
time into the concupiscences by which they had been allured
in the world; and they are let into these in order that it may
appear in what degree they were, and, if in a minor degree,
that after they have been let into them they may be released
and be suffused with shame. But those who had been in
this malignant lust to such a degree that they perceived emi-
nent delight in it, and gloried in these crafty robberies as
over honorable spoils, do not suffer themselves to be led
away from it. They are therefore allowed to go forth in
their freedom, and then immediately they wander about
and inquire for brothels, and when they are pointed out to
them they go in. These places are at the sides of hell. But
when they meet with only prostitutes there they go away and
inquire where there are virgins. And then they are taken to
harlots who by phantasy are able to assume surpassing
beauty, and blooming girlish grace, and to affect that they


No. 505] THE LUST FOR DEFLORATION. 565
are virgins,— towards whom they burn, just as in the world.
And therefore they bargain with them; but when about to
pluck the fruit of their bargain the phantasy induced is dis-
pelled, from heaven, and the virgins then appear in their
own deformity, monstrous and swarthy, - to whom never-
theless they are compelled to cleave for a brief hour. These
harlots are called syrens. But as they do not suffer them-
selves to be led out of their insane lust by such sorceries,
they are cast down into a hell which is on the border of
the south and west, beneath the hell of the more cunning
courtesans, and are associated there with their kind. It was
given me to see them in that hell, and I was told that many
there were of noble stock, and of the more opulent. But,
because they had been of such character in the world, all
memory of those things — of their lineage, and of their dig-
nity by virtue of wealth, is taken away, and the persuasion
is induced that they were vile slaves and hence unworthy
of any respect. Among themselves indeed they appear as
men, but as seen by others who are permitted to look in
there, they appear like apes, with a savage instead of a
kindly face, and a horrid instead of a facetious look. They
walk drawn together at the loins and thus crooked, the upper
part bent forwards as if inclined to fall. And they have an
offensive smell. They loathe the sex, and turn away from
them when they see them,-for they have no desire. Such
do they appear when near, but at a distance like dogs of
indulgences or whelps of delights; and something like bark-
ing is heard in the sound of their speech.


ON THE LUST FOR VARIETIES.
506. By the lusts for varieties here treated of is not meant
the lust for fornication, which was treated of in its own chap-
ter. This, although wont to be promiscuous and vagrant, yet
does not occasion the lust for varieties, except when it ex-
ceeds moderation and the fornicator looks to the number and
boasts of that from longing desire. But what it becomes, in
its progress, cannot be perceived distinctly unless in some
order; which shall be this:—
I. That by the lust for varieties is meant, for whoredom
entirely unrestrained.
II. That this lust is love and at the same time aversion for
the sex.
III. That this lust totally annihilates marriage love in
them.
IV. That their lot after death is miserable, since the inmost
of life is wanting to them.
The exposition of these heads follows:—
507. I. THAT BY THE LUST FOR variETIES IS MEANT,
FOR WHOREDOM. ENTIRELY UNRESTRAINED.—This lust in-
sinuates itself into those who in youth have loosed the re-
straints of modesty, and with whom there have not been
wanting plenty of meretricious women, and especially no
lack of means to meet the pecuniary demands. They im-
planted and inrooted the lust within themselves by inordi-
nate and unlimited whoredoms, by shameless thoughts about
the love of the female sex, and by confirmations that adul-
teries are not at all sins. As it goes on, the lust so increases
in them that they desire the women of all the world, and
would have a troupe, and a new one every day. Since this
lust vomits itself out from the common love of sex implanted


No. 509] THE LUst FOR VARIETIES. 567
in every man, and entirely out from the love of one of the
sex, which is love for marriage, and casts itself into the exte-
riors of the heart as the delight of a love apart from them
and yet of them, therefore it is so inrooted inwardly in the
cuticles that it remains in the touch after the bodily powers
have become enfeebled. They make nothing of adulteries,
and therefore think of the whole female sex as of a com-
mon strumpet, and of marriage as common harlotry, and
so they mix immodesty with modesty and by the mixture are
made insane. From all this it is manifest what is meant by
saying that the lust for varieties is lust for entirely unre-
stricted whoredom.
508. II. THAT THIs LUST Is LovE AND AT THE SAME
TIME AvKRSION FoR THE SEx.—They have a love for the sex
because there is variety from the sex, and they have an aver-
sion for the sex because after the first enjoyment they cast the
woman off and lust for others. This obscene lustrages with
heat towards a new woman, and after the heat, becomes cold
to her, — and cold is aversion. That this lust is a love and
at the same time an aversion for the sex may be illustrated
thus: Place on the left hand a company of those that they
have enjoyed, and on the right a company of those whom
they have not enjoyed. Would they not look upon these
with love and upon those with aversion? And yet each is a
company of the sex.
509. III. THAT THIS LUST ToTALLY ANNIHILATES MAR-
RIAGE LovE IN THEM.—This is because the lust is utterly
opposed to marriage love, – so opposed in fact that it not
merely rends but grinds to dust and thus annihilates it. For
marriage love is towards one of the sex; but this lust does not
stop with one, but after an hour or a day turns as cold towards
her as it was hot before, — and as cold is aversion, by the
cohabitation and brief tarrying together it is increased to
loathing, and marriage love is so completely destroyed that
no remnant of it is left.
It may be seen from these considerations that this lust is


568 SCORTATORY LOVE. [No. 509
deadly to marriage love, and that as marriage love consti-
tutes the inmost of life in a man it is deadly to his life. And
that the lust, by successive interceptions and closings of the
interiors of the mind, becomes at length cutaneous, and thus
merely alluring, — the understanidng or reasoning faculty
nevertheless remaining.
51o. IV. THAT THEIR LOT AFTER DEATH Is MISERABLE,
SINCE THE INMOST OF LIFE IS WANTING TO THEM.—The
excellence of the life of every one is according to his marriage
love; for it conjoins itself with the life of the wife and by the
conjunction ennobles itself. But as with these not the least
of marriage love remains, nor therefore anything of the in-
most of life, for that reason their lot after death is wretched.
After passing a period of time in their externals, in the world
of spirits — during which they speak rationally and act
civilly,– they are let into their internals, and then into the
same lust and its delights, in the same degree of it, in which
they had been in the world. For after death everyone is
introduced into the same state of life that he had appro-
priated to himself, -to the end that he may be led out of it;
for one cannot be led away from his evil unless he has first
been let into it. Otherwise the evil would hide itself and
pollute the interiors of the mind, and pour itself forth like a
pestilence, and finally burst the barriers and ruin the ex-
ternals, which are of the body. To this end brothels are
opened to them,--which are at the side of a hell where there
are harlots, with whom there is opportunity of varying their
inordinate desires; but indulgence is permitted with only one
in a day, and with more the same day is prohibited under
penalty. Afterwards, when it has been established by test
that the lust is so implanted that they cannot be led away
from it, they are taken to a certain place which is directly
over the hell assigned to them, and there appear to them-
selves as if falling in a swoon, and to others as if they were
sinking down with upturned face; and the ground is actually
opened under their backs and they are swallowed up, and


No. 510] THE LUST FOR VARIETIES. 569
glide down into the hell where their like are. They are thus
gathered to their own. It was given me to see them there,
and to talk with them. Among themselves they appear like
men, – which is granted them that they may not terrify their
associates. But at some distance they are seen with a face
unchangeably white, as if of cuticle only,– and this because
there is no spiritual life in them, which every one has accord-
ing to the desire for marriage implanted within him. Their
speech is spiritless, harsh, and sad. When hungry they wail,
and their wailings are heard as a grumbling of peculiar
sound. They have tattered garments, and the nether gar-
ments are drawn up over the belly around the breast, —for
they have no loins, but the ankles of their feet start from the
lowest part of the belly. The reason is that the loins corre-
spond to marriage love in a man, and this they have not.
They said that they loathe the sex, for the reason that they
have no potency. And yet among themselves they can argue
about various matters, as if from rationality; but because they
are cutaneous they reason from the fallacies of the senses.
Their hell is in a western region towards the north. But
these same from a long way off do not appear as men, nor
as monsters, but as gelatine. And it should be known that
such do they become who are imbued with that lust to such
a degree that they have rent in pieces and annihilated tha
human desire for marriage within them.


ON THE LUST OF WIOLATION.
511. By the lust of violation is not meant the lust for def-
loration. This lust is for the violation of virginities, but not
of virgins when it is done by consent. Yea, the lust for viola-
tion here treated of draws back from consent, and is intensi-
fied by refusal. It is in fact a passion for violating whatso-
ever women entirely refuse and violently resist, — whether
virgins, or widows, or wives. They are like robbers and
pirates who delight in rapine and spoils, and not in gifts or
things justly acquired; and like malefactors who are eager
for unlawful and forbidden things, and spurn those that are
lawful and permitted. These violators are utterly repelled
by consent, and are impassioned by refusal, -which if they
observe not to be internal the ardor of their lust is instantly
quenched, as a fire by water thrown upon it.
It is known that wives do not submit themselves spon-
taneously to the will of their husbands in respect to the ulti-
mate acts of love; and that from prudence they offer re-
sistance, as if to violations,—to the end that they may ward
off from their husbands the cold springing from what is com-
mon because continually allowable, and springing also from
an idea of the lascivious relating to these acts.
Yet these refusals, although they inflame are not the
cause but only the beginnings of this lust. The reason of it
is that after marriage love, and also after scortatory love, has
become spent by exercise, they like to be kindled by absolute
refusals, that they may recover. The lust thus begun in-
creases afterwards, and as it increases it spurns and breaks
all bounds of the love of sex and expels itself, - and from
a lascivious, corporeal, and fleshly love it becomes of the
cartileges and bones; and then, from the periostea which


No. 512] THE LUST FOR VIOLATION. 57.1
have acute sensibility, it becomes violent. But yet this lust
is rare, because it exists only with those who had entered into
marriage and then indulged in whoredoms until they became
insipid. Besides this natural cause of the lust there is yet
a spiritual cause, of which something is to be said in what
follows.
512. Their lot after death is of this kind:—These violators
then, of their own will, separate themselves from those who
are in the limited love of sex; and entirely from those who
are in marriage love, and thus from heaven. Afterwards
they are given up to most crafty harlots, who, not only by
persuasion but also by perfectly dramatic imitation, are able
to feign and represent as it were chastities themselves. These
perceive distinctly who are in that lust; they talk to them
about chastity and its preciousness; and when the violator
approaches and touches, they burn with indignation and fly
as with terror to their chamber, — where is a couch and a
bed, and when they have lightly closed the door after them
they lie down. And thus by their art they inspire the violator
with an unbridled desire to force the door burst in and rush
to the assault. When he does this the strumpet rising up
begins to fight the violator, tearing his face with her hands
and nails, rending his garments, and with frantic voice calling
upon her harlot companions, as female attendants, for help,
and opening the window calling—“Thief! Robber! Mur-
derer!” And when the violator is ready she weeps, and
wails, and after the violation casts herself down and cries
“Abominable!” And then, in a menacing tone, she threatens
that unless he atones for the violation with a large payment
she will compass his ruin. While they are in this theatrical
venery they appear at a distance like cats, which in a man-
ner almost similar fight, run away, and squall, before connec-
tion. After some such brothel-contests they are banished,
and removed to a cavern where they are compelled to some
work. But because they have a bad odor, — from the fact
that they have dispelled the disposition to marriage, which


572 SCORTATORY LOVE. [No. 512
is the precious jewel of human life, – they are sent away to
the limits of the western region, where they appear at some
distance as if consisting of bones covered only with skin, and
a long way off like panthers. When it was given me to see
them nearer I was astonished to see that some of them held
books in their hands, and were reading; and I was told that
this is because in the world they talked about various spiri-
tual things of the church and yet defiled them by adulteries,
even to these extremes of them, - and that such is the cor-
respondence of this lust with violation of the spiritual mar-
riage. But it should be known that they are few who are in
this lust.
It is certain that women, because it does not become them
to put forth their love, do from time to time resist, and that
the resistance adds vigor to the assault; but yet that this is
not from any lust for violation.


ON THE LUST FOR SEDUCING INNOCENCES.
513. The lust for seducing innocences is not the lust for
defloration, and not the lust for violation, but is peculiar
and singular, by itself. It exists especially with the crafty.
The women who appear to them as innocences are those who
regard the evil of scortation as an enormous sin, and who
therefore strive for chastity and at the same time for piety.
Towards these they burn. In countries of the Catholic
religion there are monastic virgins. As they believe these
to be pious innocences, before all others they regard them as
the dainties and delicacies of their lust. That they may se-
duce these or those, being crafty they first devise artifices,
and then—after they have infected them with their genius
without retraction from their modesty, - they work upon
them as if by nature. Their artifices are chiefly simulations
of innocence, of love, of chastity, and of piety. By these and
other crafty wiles they work into their interior friendship,
and thence into their love; and this, by various persuasions
and at the same time stealthy advances, they turn from
spiritual into natural; and after that, by irritations in the
corporeal, into carnal love, and then they take possession
of them at pleasure; which having accomplished they rejoice
in heart, and laugh to scorn those whom they have violated.
514. The lot of these seducers after death is sad, for this
seduction is not only impious but malignant. After they
have passed through the first period, which is in externals, —
during which they excel many others in elegant manners and
pleasant speech, – they are brought into another period of
their life, which is in internals, in which the lust is set free
and begins its play. And then they are first brought into
the presence of women who had taken the vow of chastity.


574 SCORTATORY LOVE. [No. 514
Before them they are searched through, with respect to how
malignant their concupiscence is, – to the end that they may
not be judged until convicted. When they perceive their
chastity their deceit begins to act and to practice its subtle
wiles; but as it is in vain they leave them. Afterwards they
are introduced to women of real innocence. When they
attempt in like manner to beguile these, by a power given
these women they are grievously punished. They bring a
heavy burden of insensibility upon their hands and feet, and
upon their necks likewise, and finally make them feel as it
were a swoon, — and while they are suffering these distresses
they rush away from them. After this a way is opened for
them to a certain company of harlots who had learned skil-
fully to counterfeit innocence. These at first make them
objects of laughter among themselves; and finally, after
various promises, they suffer themselves to be violated.
After some such scenes a third period comes upon them,
which is that of judgment; and then, having been convicted,
they sink down and are gathered to their kind in a hell which
is in a northern region, and they appear there from a long
distance like weasels. But if they had been filled with deceit
they are taken down from this to a hell of the deceitful, which
is at a depth below, at the back, in the western quarter. In
this hell they appear a long way off like serpents of various
kinds, the most deceitful like vipers. But in the hell itself —
into which it was given me to look,-they appeared ghastly,
with a face as if of chalk. And as they are mere concu-
piscences they do not like to talk, and if they talk they only
mutter and mumble various things, which are understood
by none but the companions at their side. But as soon as
they sit or stand they make themselves inconspicuous; and
they fly about in the cavern like spectres,—for they are then
in phantasy and a phantom appears to fly. After the flight
they rest, and then, which is surprising, they do not know
one another. This is due to the fact that they are in deceit,
and deceit does not believe another, and so withdraws itself.


No. 514] THE LUST FOR SEDUCING INNOCENCEs. 575
When they perceive anything of marriage love they flee into
the caves and thus hide themselves. They also are without
the love of sex, and are entirely impotent. They are called
infernal genii.


ON THE CORRESPONDENCE OF WHOREDOMS
WITH VIOLATIONS OF THE SPIRITUAL
MARRIAGE.
515. I might here premise something respecting corre-
spondence — what it is. But it does not belong to this book;
a brief summary as to what correspondence is may be seen
above at n. 76, and n. 342; and fully in THE APOCALYPSE
REVEALED, from the beginning to the end, – that it is the
relation between the natural sense and the spiritual sense of
the Word. That in the Word there is a natural and a spiri-
tual sense, and a correspondence between them, has been
shown in THE DocTRINE of THE NEw JERUSALEM RE-
SPECTING THE SACRED SCRIPTURE – in particular n. 5–26
of that work.
516. By the spiritual marriage is meant the marriage of
the Lord and the Church, – of which above at n. 116–131;
and thence also the marriage of good and truth, – of which
likewise above at n.83–102. And as this marriage is of the
Lord and the church, and the marriage of good and truth
thence is in all and the single things of the Word, it is the
violation of this that is meant here by violation of the spiri-
tual marriage; for the church is from the Word, and the Word
is the Lord. The Lord is the Word because He is the Di-
vine good and the Divine truth therein. That the Word is
that marriage may be seen fully confirmed in THE Doc-
TRINE of THE NEw JERUSALEM RESPECTING THE SACRED
SCRIPTURE n.80–90.
517. Since therefore the violation of the spiritual mar-
riage is violation of the Word, it is plain that this violation
is the adulteration of good and the falsification of truth; for
the spiritual marriage is the marriage of good and truth, as


No. 520] CORRESPONDENCE OF WHOREDOMS. 577
has been said. It follows from this that when the good of
the Word is adulterated and the truth of the Word is falsified
that marriage is violated. How the violation is committed,
and by whom, will be fairly evident from what follows.
518. Where the marriage of the Lord and the church was
treated of before, — at n. 116 and the following numbers, –
and where the marriage of good and truth was treated of, -
at n. 83 and the following, — it was shown that that mar-
riage corresponds to marriages on earth. It follows thence
that violations of that marriage correspond to whoredoms
and adulteries. That it is so is very plain from the Word
itself, in that by whoredoms and by adulteries there the falsi-
fication of truth and the adulteration of good are signified,—
as may be seen in evidence in passages from the Word cited
in abundance in THE APOCALYPSE REVEALED n. 134.
519. Violation of the Word is committed by those in the
Christian Church who adulterate the goods and truths of it;
and they do this who separate the truth from good, and good
from the truth, and who take and confirm appearances of
truth and fallacies for genuine truth; and they also who know
truths of doctrine from the Word and live an evil life; and
other such. These violations of the Word and of the church
correspond to the prohibited degrees enumerated in Levi-
ticus xviii.
520. Since the natural and the spiritual in every man are
closely connected like the soul and the body, for man with-
out the spiritual, which flows in and vivifies the natural,
would not be man—it follows that whoever is in spiritual
marriage is also in a happy natural marriage, and on the
other hand that whoever is in spiritual adultery is also in
natural adultery, and vice versa. Now, as all who are in
hell are in the connubial connection of the evil and false,
and this is spiritual adultery itself, and as all who are in
heaven are in the marriage of good and truth, and this is
marriage itself, therefore the whole hell is called adultery
and the whole heaven is called a marriage.


578 SCORTATORY LOVE. [No. 521
521. To this I will add the following Relation:-
My sight was opened and I saw a shady wood and a crowd
of satyrs there. As to their breasts the satyrs were hairy;
and as to the feet like calves, like panthers, and some like
wolves; and they had the claws of wild beasts upon their
feet in place of toes. They were running about like wild
beasts, and calling out—“Where are the women?” And
then harlots appeared, who were looking for them. They
also were monstrous in a different way. The satyrs ran up
to and seized them and bore them into a cavern, which was
deep down beneath the earth in the middle of the wood.
And on the ground around the cavern there lay a great ser-
pent, in spiral coil, which breathed its venom into the cave.
And upon the trees above the serpent, dismal birds of night
were croaking and shrieking among the branches. But the
satyrs and harlots did not see these things, because they were
correspondences of their lewdness, and thus were their forms
of appearance at a distance. They afterwards came out
of the cavern and went into a sort of low cabin, which was a
brothel; and then apart from the harlots they had a con-
versation together, to which I gave ear, for in the spiritual
world conversation can be heard at a distance as if present,
because extension of space is only an appearance. They
were talking about marriages, about nature, and about
religion.
Those who as to the feet appeared like calves were speak-
ing of Marriages, and said:—“What are marriages but
licensed adulteries? And what is more delightful than scor-
tatory hypocrasies, and making sport of husbands?” At
this the others in loud laughter clapped their hands.
The satyrs who as to the feet appeared like panthers spoke
of Nature and said:—“What else is there but nature? What
difference is there between man and beast, except that a man
has articulate speech and a beast only that of sound? Have
they not both life from heat, and understanding from light,
by the operation of nature?” At this the rest exclaimed:—
“Ha! You speak with judgment.”


No. 521] CORRESPONDENCE OF WHOREDOMS. 579
Those that as to the feet appeared like wolves spoke of
Religion, and said:—“What is God, or the Divine, but the
inmost of nature operating? What is religion but an in-
vocation, to captivate and hold the common people?” To
this the others cried out, Bravo!
Some moments afterwards they rushed out and in the
rush descried me at a distance, with eyes intent, observing
them. Angered at this they ran out of the wood and with
menacing looks ran towards me, and said
“Why do you stand here and listen to our whisperings?”
I answered:—“Why not? What hinders? It was an
open conversation.” And I repeated what I had heard
from them. Their minds were quieted by this, that is,
quieted from fear that their sayings should be divulged.
And then they began to speak moderately and to act be-
comingly,–from which I recognized that they were not of
low descent but of honorable birth. I then told them that
I had seen them in the wood as satyrs, twenty as calf sa-
tyrs, six as panther satyrs, and four as wolf satyrs, for
they were thirty in number.
They were astonished at this, for to themselves there they
appeared like men, just as they saw themselves here with
Inc.
And I informed them that they appear so from a distance
because of their scortatory lust, and that this satyrlike form
is the form of wanton adultery, and not of the person. “The
cause,” I said, “is that every evil concupiscence presents its
own likeness in a certain form, which is not visible to them-
selves but to those standing at a distance.” And I said,
“That you may be convinced, let some of you go into the
wood, while you remain here and look at them.”
And they did so and sent two, and saw them near the
brothel-cabin exactly like satyrs. And when they returned
they saluted them as satyrs and said, “O what laughing
stocks!”
As they were laughing I said various things to them in jest,


58o SCORTATORY LOVE. [No. 521
and told them I had seen adulterers as hogs; and then re-
called the fable of Ulysses and Circe — how that she sprink-
led the companions and servants of Ulysses with enchanters'
herbs and touched them with her magic wand and turned
them into swine,—perhaps into adulterers, “for by no art
could she turn any man into a hog.”
When they were through with their loud laughter at this
and other like things I asked them if they knew from what
countries of the world they came. They said they were from
different countries, and mentioned Italy, Poland, Germany,
England, and Sweden. And I asked whether they had seen
any one from Holland among them? And they said “Not
one.”
After this I turned the conversation to serious things, and
asked whether they had ever thought that adultery was a
sin P
They answered, “What is sin? We do not know what it
is.”
I asked whether they ever remembered that adultery was
against the sixth commandment of the Decalogue?
They replied:—“What is the Decalogue? Is it the Cate-
chism? What have we men to do with that childish little
book?”
I asked them whether they ever thought anything about
hell?
They answered:—“Who has ever come up from there and
told about it?”
I asked whether in the world they had ever thought about
a life after death?
They said, “As about that of beasts. And sometimes as
that of ghosts, which if they exhale from dead bodies are
dissipated.”
I asked again whether they had heard about any of these
things from the priests?
They answered that they gave attention only to the sound
of their voices, and not to the subject. And what is this?”


ON THE IMPUTATION OF THE TWO LOVES
SCORTATORY AND MARRIAGE LOVE.
523. The Lord says:–Judge not, that ye be not condemned
(Matt. vii. 1): By which can by no means be meant judg-
ment of the civil and moral life of any one in the world, but
judgment of his spiritual and celestial life. Who does not
see that if one may not judge of the moral life of those that
dwell with him in the world society would perish? What
would society be if there were no public judgments? Or if
one might not form his judgment of another? But to judge
what his interior mind or soul is, thus what is his spiritual
state and therefore his lot after death — of this one may not
judge, for it is known to the Lord only; and the Lord does
not reveal it until after death, in order that every one may
do what he does in freedom, and that by this fact the good or
the evil shall be from him, and thus in him; and thence that
he may live his own life and be his own to eternity. That
the interiors of the mind, hidden in the world, are revealed
after death, is because it is of interest and of advantage to the
societies into which man then comes, for there all are spiri-
tual. That they are then revealed is plain from these words
of the Lord:—There is nothing covered that shall not be re-
vealed, neither hidden that shall not be made known. There-
fore whatsoever ye have spoken in darkness shall be heard in
the light; and that which ye have spoken in the ear in closets
shall be proclaimed upon the housetops (Luke xii. 2, 3).
A general judgment like this is allowable, “If in internals
you are such as you appear in externals you will be saved, or
will be condemned.” But a particular judgment such as
—“You are such in internals and therefore will be saved, or
will be condemned” is not allowable.


No. 524] IMPUTATION. 583
Judgment of man's spiritual life, or of the internal life of
his soul, is meant by the imputation here treated of. Who
among men knows which one is a fornicator at heart? Or
which a consort at heart? And yet the thoughts of the heart,
which are the purposes of the will, judge every man. But
these subjects shall be laid open in the following order:-
I. That to everyone after death is imputed the evil in which
he is; likewise the good.
II. That a transcription of the good of one into another is
impossible.
III. That imputation, if such a transcription is meant by
it, is an empty word.
IV. That the evil of everyone is imputed according to the
quality of his will and according to the quality of his under-
standing; likewise the good.
V. It is in this wise that scortatory love is imputed to any
onte.
VI. That marriage love is imputed in like manner.
The explanation of these follows:—
524. THAT To EveRYoNE AFTER DEATH IS IMPUTED THE
Evil. IN which HE Is; LIKEWISE THE GooD.—That this may
appear in some clearness it shall be illustrated under dis-
tinct heads, thus—1. That every one has his peculiar life.
2. That his own life continues with every one after death.
3. That the evil then imputed to an evil man is the evil of
his life, and to the good man is imputed the good of his life.
First :—That everyone has his peculiar life, thus a life dis-
tinct from that of any other, is known; for there is a perpet-
ual variety and no one thing is the same as another. Each
therefore has his own individuality. This is very manifest
from the faces of men, in that there is no one face just like
another, and cannot be to eternity. The reason is that
there are no two minds alike, and the face is from the mind—
for the face as has been said is the type of the mind, and the
mind takes its origin and form from the life. If a man had
not his peculiar life, just as he has his peculiar mind and his


584 SCORTATORY LOVE. [No. 524
peculiar face, he would have no life after death distinct from
that of another. Nay, nor would there be any heaven, for
heaven consists of perpetually distinct individuals. Its form
is solely from the varieties of souls and minds disposed in
such order as to make one, and to make one from the One
whose life is in all and in the single units therein — as the
soul is in man. If it were not so heaven would be dispersed
because its form would be dissolved. The One from whom
all, and each single individual, has life and from whom the
form coheres is the Lord. Every form in general is from
various units, and is such as is the harmonious co-ordination
and disposition of these units into one. Such is the human
form. Hence it is that man, consisting of so many members
organs and viscera, has no feeling within himself or relating
to himself but that he is one.
Second — That his own life continues with every one
after death is known in the church from the Word, as from
these declarations there:– The Son of Man shall come . . .
and then He shall reward every man according to his works
(Matt. xvi. 27). I saw the books opened . . . and they were
judged every man according to his works (Rev. xx. 12, 13.)
In the day of Judgment God shall render to every man accord-
ing to his deeds (Rom. ii. 5, 6; 2 Cor. v. Io).
The deeds according to which God will render to everyone
are the life, because the life does them and they are accord-
ing to the life.
As it has been given to me for many years to be with the
angels, and to talk with those that were coming from the
world, I can testify for a certainty that every one is explored
there as to what his life has been; and that the life which he
has contracted in the world continues with him to eternity.
I have conversed with those who lived ages ago whose life
was known to me from history, and have recognized that it
was like the description. I have also heard from the angels
that the life of no one can be changed after death, because it
is organized, in accordance with his love and thence his


No. 5251 IMPUTATION. 585
works, and if it were changed the organization would be de-
stroyed, which can never be done. And that a change in
organization only takes place while in the material body, and
is entirely impossible in the spiritual body after the former
is cast off.
Third :— That the evil then imputed to an evil man is the
evil of his life; and to the good man is imputed the good of
his life. The imputation of evil is not accusation, crimina-
tion, inculpation, and judgment, as in the world, but the evil
itself works this; for the evil, of their own free will, separate
themselves from the good, because they cannot dwell to-
gether. The delights of evil love turn away from the de-
lights of a good love, and from every one his delights
exhale, as do the odors of every plant on earth; for they are
not absorbed and concealed by a material body as before, but
flow freely forth from their loves into the spiritual air. And
as evil is there sensibly perceived, as by its odor, it is this
that accuses, criminates, inculpates, and, judges, not be-
fore any tribunal, but before every one who is in good.
And this is what is meant by imputation. Moreover an evil
man chooses his companions, with whom he may live in his
delight; and as he has an aversion to the delight of good, he
spontaneously betakes himself to his own in hell.
The imputation of good is effected in like manner. This
takes place with those who in the world acknowledged that
all the good in them is of the Lord, and none from them-
selves. These are let into the interior delights of good as
soon as they are prepared—and then the way is opened for
them into heaven, to a society where the delights are homo-
geneous with their own. This is done by the Lord.
525. II. THAT TRANSCRIPTION OF THE Good of ONE
INTo ANOTHER Is IMpossIBLE.-The evidence of this also
can be seen from these considerations in order. I. That
every man is born in evil. 2. That he is led into good by
the Lord, through regeneration. 3. That this is done by a
life according to His commandments. 4. That the good
which is thus implanted cannot be transcribed.


586 SCORTATORY LOVE. [No. 525
First : That every man is born in evil is known in the
church. It is said that this evil is by inheritance from Adam;
but it is from the parents. Every one derives his native dis-
position, which is inclination, from them. Reason and expe-
rience prove that this is so, for the likeness to parents, in
face, in genius, and in manners, is manifest,-in the imme-
diate children, and in the posterities after them. Hence
families are known by many, and judgment as to their minds
is formed. The evils therefore into which men are born are
those that the parents themselves have contracted, and have
passed on by derivation to their offspring. The reason why
it is believed that the depravity of Adam is inscribed upon the
whole human race, is that few reflect upon any evil in them-
selves, and consequently do not know of it. They therefore
suppose it to be so deeply hidden as not to appear except
before God.
Second: That man is led into good by the Lord, through
regeneration. That there is regeneration, and that no one
can enter heaven unless he is regenerated, is very plain from
the Lord's words in John iii. 3, 5. That regeneration is
purification from evils, and thus renovation of the life, can-
not be unknown in the Christian world; for reason also sees
this when it acknowledges that everyone is born in evil, and
that evil cannot be washed and purged away like filth with
soap and water, but by repentance.
Third : That man is led into good by the Lord, through
a life according to His commandments. The command-
ments of regeneration are five, which may be seen above
at n.82. Among them are these:—That evils are to be
shunned because they are of the devil, and from the devil;
and, That goods are to be done because they are of God, and
from God; and, That the Lord is to be approached in order
that He may lead men to the doing of these commandments.
Let everyone consider within himself, and judge, whether a
man has good from any other source,—and if not good he
has not salvation.


588 SCORTATORY LOVE. [No. 527
this is done no good can reach him, or if it touches him is
instantly repelled and recoils, like an elastic ball falling upon
a stone, or is swallowed up as a diamond cast into a bog.
Man not reformed is as to his spirit like a panther, or like an
owl, and may be compared to a briar, or nettle. But man
regenerated is as a sheep, or as a dove, and may be compared
to an olive tree, or a vine.
Think I pray you, if you will, How can a man-panther be
converted to a man-sheep? Or an owl into a dove? Or a
human briar into a human olive tree? Or a nettle into a
vine, by any imputation – if that be meant by transcription?
That the conversion may be effected, must not the brutality
of the panther and the owl, and the noxiousness of the briar
and the nettle be first removed, so that the truly human and
innocuous can be implanted P And how this is done the
Lord teaches in John xv. 1-7.
527. IV. THAT THE EVIL of EVERYoNE IS IMPUTED
ACCORDING TO THE QUALITY OF HIS WILL, AND ACCORDING
TO THE QUALITY OF HIS UNDERSTANDING; LIKEWISE THE
GooD.—It is known that there are two things which consti-
tute man's life, will and understanding; that all things done
by a man are done by his will and by his understanding; and
that without these, acting, man would have no action nor
speech unless as a machine. From which it is plain that
such as is the quality of his will and understanding such is the
man; and that the action of a man in itself is such as the affec-
tion of his will is which produces it; and that a man's speech
in itself is such as is the thought of his understanding which
produces it. Therefore a number of men may act and speak
alike, and yet act and speak unlike, - one of them from a
depraved will and thought, another from an upright will and
thought. From this it is evident what is meant by the deeds,
or works, according to which everyone is judged, namely, the
will and the understanding; consequently that by evil deeds
are meant the doings of an evil will,— of what quality soever
they may outwardly appear; and that by good deeds are


No. 528] IMPUTATION. 589
meant the doings of a good will, although outwardly they
appear similar to the works of an evil man.
All things that are done from a man's interior will are
done for a purpose, for that will does the thing which it pur-
poses to itself in its intention. And all things that are done
from the understanding are done from confirmation, since
the understanding confirms. It is evident from all this that
the evil or the good imputed to anyone is according to the
quality of his will in the things done, and according to the
quality of his understanding concerning them. This may
be confirmed by the following:—
I have met with many in the spiritual world who in the
natural world had like others lived in luxury, clothing them-
selves in fine raiment, faring sumptuously, trafficking for
gain like others, attending dramatic performances, jesting
about love affairs as if from lust, and other like indulgencies,
— and yet with some the angels accounted these as evils of
sin, and with others accounted them not as evils; and these
they declared innocent, and those guilty. To the question
why it was so when yet they had done like things, they an-
swered that they regard all from their purpose, intention, or
end, and according to this distinguish them, and that there-
fore those whom the end excuses or condemns they excuse or
condemn, for all in heaven have an end to good, and all
in hell have an end to evil.
528. To this is added the following:— It is said in the
church that no one can fulfil the law, and the less for the
fact that if a man offends against one commandment of the
Decalogue he offends against all. But this form of speech
is not as it sounds. It must be thus understood:— That he
who of purpose and from confirmation acts against one com-
mandment acts against the rest, because to act thus from
purpose or from confirmation is to deny altogether that it is a
sin, and he who denies it to be a sin makes nothing of acting
against the other commandments. Who does not know
that one who is an adulterer is not therefore a murderer, a


590 SCORTATORY LOVE. (No. 529
thief, and a false witness, and does not wish to be? But a
man who from purpose and from confirmation is an adul-
terer makes nothing of anything pertaining to religion,--
and so makes light of murder, of theft, and of false witness,
and abstains from them not because they are sins but be-
cause he has fear of the law and of his reputation. That
adulterers from purpose and from confirmation regard the
sacred things of the church and of religion of no account,
may be seen above at n. 490–493, and in the two Relations
in n. 500 and 521, 522. It is the same if one from purpose
and from confirmation acts against any other commandment
of the Decalogue, he acts also against the rest because he
does not regard anything as a sin.
529. It is quite similar with those who are in good from
the Lord. If they from will and understanding or from pur-
pose and confirmation abstain from one evil because it is a
sin they abstain from all,— and especially if they abstain
from more; for as soon as one from purpose or from 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. If
then he does evil from ignorance, or from some prevailing
concupiscence of the body, it is yet not imputed to him, be-
cause he did not purpose it to himself, and does not confirm
it in himself. A man comes into this purpose if once or
twice in a year he examines himself, and repents of the evil
that he discovers within him. It is otherwise with him who
never examines himself. From these considerations it is
manifest who it is to whom evil is not imputed, and to whom
it is imputed.
530. W. IT IS IN THIS wise THAT scortATORY LovE IS
IMPUTED TO ANYONE-That is to say, not according to the
deeds as they appear outwardly, to men, nay, nor as they
appear before a judge, but as they appear inwardly, before
the Lord, and from Him before the angels, which is ac-
cording to the quality of the man's will, and the quality of his
understanding in them. There are various circumstances in


No. 530] IMPUTATION. 591
the world which mitigate and excuse crimes, and which ag-
gravate and incriminate. But after death imputations are
not made according to circumstances that are externals of the
, deed, but according to internal circumstances, of the mind,
and these are regarded according to the church in everyone.
For example, a man impious of will and understanding,
one who has no fear of God nor love of the neighbor, and
therefore no reverence for any holiness of the church: After
death he is accounted guilty of all the offences that he com-
mitted in the body, and his good deeds do not come into re-
membrance,—because his heart, from which they issued, as
from a fountain, was turned away from heaven and turned
towards hell, and the deeds of everyone flow from the place
of his heart's abode. That this may be understood I will
mention a thing unknown:—
Heaven is distinguished into innumerable societies. Like-
wise, by opposition, hell. And the mind of every man, ac-
cording to his will and thence his understanding, is actually
dwelling in some one society, and intends and thinks in like
manner with those who are there. If his mind is in some so-
ciety of heaven, then he intends and thinks like those who
are there. If it is in some society of hell, like those who are
there. But so long as he lives in the world he migrates from
one society to another, according to the changes of the af-
fections of his will and thence of the thoughts of his mind.
But after death his wanderings are brought together, and
from the wanderings collected in one, the place for him is
designated,—if evil, in hell; if good, in heaven. Now as
all in hell have a will for evil, from that all there are re-
garded; and as all in heaven have a will for good, from that
all there are regarded. And therefore imputations after
death are made according to the quality of the will and
understanding of every one. Thus it is with scortations,—
whether they are fornications, or pellicacies, or concubinages,
or adulteries; because they are imputed to everyone not
according to the deeds, but according to the state of mind in


No. 532] IMPUTATION." 593
532. Hereto I will add a Relation:—
I was once, as to my spirit, taken up into an angelic heaven,
and into one of its societies, and then some of the wise there
came to me and said:—“What is there new from the earth?”
I said, “This is new: That the Lord has revealed secrets
that surpass in excellence the secrets from the beginning of
the church to this time.”
They asked, “What are they?”
I replied, “They are these:–
“I. That in the Word, in all and in the single things of it,
there is a spiritual sense, corresponding to the natural sense;
and that through that sense there is a conjunction of the man
of the church with the Lord, and consociation with angels;
and that therein resides the holiness of the Word.
“II. That the correspondences of which the spiritual
sense of the Word consists have been disclosed.”
The angels asked:—“Have not the inhabitants of the globe
known about correspondences before?”
I replied:—“Nothing at all.” And that, “They have
lain hidden now for some thousands of years, ever since the
time of Job; yet with those who lived at that time, and be-
fore, the knowledge of correspondences was the knowledge
of knowledges, from which they attained wisdom, because
cognition of things spiritual, which are those of heaven and
thence of the church. But because that knowledge was con-
verted to idolatrous purposes it was, of the Lord's Divine
providence, so blotted out of remembrance and lost that no
one saw any sign of it. But now, at last, it has been laid
open by the Lord, in order that there may be brought to
pass a conjunction of the men of the church with Him, and
consociation with angels, and this is effected through the
Word, wherein all and the single things are correspond-
ences.”
The angels were greatly rejoiced that it had pleased the
Lord to reveal this great secret which for thousands of years
had lain so deeply concealed, and said:—“It is to the end that


594 SCORTAtORY LOVE. [No. 532
the Christian Church, which is founded upon the Word and
is now at its end, may revive again and draw breath through
heaven from the Lord.”
And they asked whether through this knowledge it has at
this day been made known what is signified by Baptism, and
by the Holy Supper, about which hitherto men have thought
so variously?
I answered that it has been made known.
III. I said further that a revelation has at this day been
made by the Lord respecting life after death.
The angels said:—“What about life after death? Who
does not know that man lives after death?”
I replied:—“They know, and do not know. They say it
is not the man but his soul that lives, and that this lives as a
spirit, and of the spirit they cherish the notion that it is as
wind, or ether, and that the man does not live until after the
day of the last judgment; and that then the bodies that men
had left behind in the world, though eaten by worms, mice,
and fishes, will be gathered up and brought together again
into a body, and that thus men will rise again.”
The angels said, “What is this! Who does not know that
man lives as a man after death, with the difference only that
then he lives as a spiritual man, and that the spiritual man
sees the spiritual man as the material man sees the material?
And that they know not a single difference except that they
are in a more perfect state.”
IV. The angels asked, “What do they know about our
world? And about heaven, and hell?”
I said “They know nothing. But at this day the Lord has
disclosed the nature of the spiritual world in which angels
and spirits dwell, and thus what the nature of heaven is, and
of hell; and also that angels and spirits are in conjunction
with men, and many wonderful things about them.”
The angels were glad that the Lord has been pleased to
make such things known, so that man may no longer grope
in uncertainty, from ignorance respecting his immortality.


No. 533] IMPUTAtion. 595
V. I told them further:—“At this day the Lord has re-
vealed that in your world there is a different Sun from that
in ours, and that the Sun of your world is pure love, and the
sun of our world is pure fire. And that therefore all that pro-
ceeds from your Sun, because it is pure love, partakes of life;
and that all that proceeds from our sun because it is pure fire
takes nothing of life, and that thence comes the difference
between the spiritual and the natural; which difference, hith-
erto unknown, is also at this day disclosed. From which it
has become known whence the light is that enlightens the
human understanding with wisdom, and whence the heat
which enkindles the human will with love.”
VI. “It has also been made known that there are three
degrees of life; and that thence there are three heavens; and
that the human mind is distinguished into three degrees, and
thence man corresponds to the three heavens.”
The angels said, “Did they not know this before?”
I answered that, “They knew of degrees between greater
and less, but nothing of the degrees between prior and
posterior”
VII. The angels asked whether any more things than
these have been revealed?
I said, “Many more. Namely,–Respecting the last judg-
ment: Respecting the Lord, that He is God of heaven and
earth: That God is One, both in person and in essence, in
whom is the Divine Trinity, and that He is the Lord: And
respecting a New Church to be established by Him; and the
doctrine of that church: Respecting the holiness of the Sacred
Scriptures: Also that the APOCALYPSE has been revealed,—
which could not be revealed, even as to one little verse, ex-
cept by the Lord: Moreover, respecting the inhabitants of
the planets, and of the earths in the universe, besides
many notable and wonderful things out of the spiritual
world, whereby much that pertains to wisdom has been
revealed from heaven.”
533. The angels were greatly rejoiced at hearing these


596 SCORTATORY LOVE. [No. 534
things, but perceived a sadness in me, and inquired:—
“Whence is your sadness?”
I said, “For that the secrets at this day revealed by the
Lord, although in excellence and worth they surpass the
knowledges hitherto made known, are yet on earth esteemed
of no importance.”
The angels were astounded at this, and besought the Lord
that they might be permitted to look down into the world.
And they looked, and lo! mere darkness there! And they
were told to write these secrets upon paper, and let the paper
down into the world, and they would see a marvel. And it
was done. And behold, the paper on which the secrets
were written was let down from heaven, and in its descent,
while still in the spiritual world it shone like a star; but as
it passed down into the natural world the light disappeared,
and by degrees as it descended it was veiled in darkness.
And when it was let down by the angels into companies
where there were doctors and learned men, from some of
the clergy and of the laity,+a murmur was heard from
many, in which were these words:–
“What is this? Is it anything? What matters it whether
we know these things or do not know them? Are they not
offspring of the brain?”
And there was an appearance as if some took the paper
and folded and rolled and unrolled it with their fingers, in
order to obliterate the writing. And it appeared as if som,
tore it in pieces, and as if some wished to trample it under
their feet. But they were withheld by the Lord from such
an outrage and the angels were commanded to withdraw it
and protect it. And as the angels were made sad, and were
thinking, “How long will this be?” it was declared—
“For a time, and times, and half a time.” (Rev. xii. 14.)
534. After this I mentioned to the angels that yet another
thing is revealed to the world by the Lord.
They asked, “What is it?”
I said:—“Respecting true marriage love, and its heavenly
delights.” -


No. 535.] IMPUTATION. 597
The angels said:—“Who does not know that the delights
of marriage love excel the delights of all other loves? And
who cannot see, that into some love are brought together all
the states of blessedness, satisfaction, and delight that can
ever be conferred by the Lord? And the receptacle of these
is true marriage love, which can receive and perceive them
to the full.”
I answered that men do not know this, because they have
not come to the Lord, and lived according to His command-
ments, by shunning evils as sins, and doing good, and true
marriage love with its delights is from the Lord only, and is
bestowed upon those that live according to His command-
ments. That thus it is given to those who are received into
the New Church of the Lord, which is meant by the New
Jerusalem in the APOCALYPSE. To this I added, that I am
in doubt whether at this day in the world they will believe
that this is in itself a spiritual love, and is therefore from
religion,-for the reason that they favor only a corporeal
idea of it.
They then said to me:–“Write about it, and follow the
revelation. And afterwards the book written about it shall
be let down by us out of heaven, and we shall see whether
the things therein are received, and at the same time whether
they are willing to acknowledge that this love is according
to religion with a man,— spiritual with the spiritual, natural
with the natural, and merely carnal with adulterers.”
535. After this I heard a hostile murmur from below, and
at the same time the words:—“Work miracles and we will
believe.”
I asked, “Are not these miracles?”
And they answered, “No!”
I asked, “What then are miracles?”
And it was answered:—“Discover and reveal things to
come and we shall have faith.”
“But,” I replied, “such things are not given from heaven,
— because in so far as a man knows the future his reason


598 SCORTATORY LOVE. [No. 535
and understanding, with his prudence and wisdom, fall into
disuse, and become sluggish and enfeebled.” And I asked
again,_*What other miracles shall I do?”
And then the cry was made:—“Perform such miracles
as Moses did in Egypt.”
To this I answered:—“Perhaps you would harden your
hearts at them, as Pharaoh and the Egyptians did.”
It was answered that they would not.
And again I said:—“Assure me that you will not dance
around a golden calf and adore it, as the posterity of Jacob
did, within the space of a month after they had seen the whole
of Mount Sinai on fire and heard Jehovah Himself speaking
out of the fire, thus after the greatest miracle of all.” A
golden calf in the spiritual sense is the pleasure of the flesh.
And it was answered from below:—“We shall not be like
the posterity of Jacob.”
But I then heard it said to them from heaven:—“If you
believe not Moses and the Prophets, that is, the Word of
the Lord, you would no more believe from miracles than
did the sons of Jacob in the wilderness, no more indeed
than they believed when they saw with their own eyes the
miracles which the Lord Himself wrought when He was in
the world.”


INDEX.
[The numbers refer to paragraphs. Spir. stands for spiritual,
sig. for signify, rep. for represents.]
ABLE, ABmirry. Wives are in states of the soul and mind of one to that of the
preparation for reception according to other, 321. See CoNJUNction.
the state of the husband that he is able AdminisTrATIONs in heaven, zoz.
219. Men have ability according to their AdMission into heaven, idea of, 3, 10;
love of propagating the truths of their wis- || experience of, 1o, 415, 477, 5oo.
dom, and their love of performing uses, ADolescence. See Youth.
220. . The states of ability vary, 221. ADoRATION. Why the ancicnts in their
Angels have ability to eternity, 260, 355, adorations turned their faces to the rising
433. The virile faculty accompanies wis- of the sun, 342.
dom in proportion as this is animated by AdRAMANDos!. The name of a gar-
the spiritual things of the church, 433; on den, meaning the Delight of Marriage
the other hand confirmed adulterers be- || Love, 183.
come impotent, 433, 477, 510, 514. ApULTERErs. See ADULTERY. They
Abomination of DEsolarion (Matt. are in hell, 54. They are cast into the
xxiv. 15) sig. the falsification and depriva- | fires of the west, 77. , Spiritual and natu-
tion of all truth, 8o. ral adulterers are in hº 79, 8o. Adul-
Absence. Presence and absence in terers of purpose are those who do not
the spir. world is according to agreement | believe adulterics to be hurtful to society,
or disagreement of spheres, 171. 152. They are adulterers if they do not
Accommodation, simulations for sake from religion execrate adulteries, 153.
of, 28o, 282. Adulterers cannot see the quality of mar-
Action. Actions flow from the will, riage love, 425. Four kinds, adulterers
thus from a spiritual origin, 220. Action of purpose from eager longing of the will;
and re-action in conjunction, 293. of confirmation from persuasion of the
Activity. ... Earnest activity of , the understanding; from premeditation from
mind in use disposes the mind into a form allurements ºf the senses; unpremeditated
receptive of wisdom, 16. From marriage adulterers are those in whom the under-
love go forth as from a fountain the activi- standing has not been consulted, 432.
ties of life, 249. The activity of love pro- Cast into hell, 483. Some called satans,
duces the sense of delight, in heaven it is others devils, 492. One may not be an
with wisdom, in hell with insanity, 461. adulterer in act but may be in will and
Across in heaven; 17. . . . understanding, 494, after death he speaks
Actually, 66. The mind is actually openly in favor of them, 494. Adulterers
in the whole body, 178. ! of the third and fourth degrees are natural
Acuition, a process of rectification of and become sensual and corporeal, 405,
alcohol, 14s. They reject all things of the church and
ADAM, 3, 104. The error of those who | religion, 497-5co. The Divine nemesis
believe Adam was wise and did good from pursues those in lust of delloration, so 4,
himself, 13s. Adam means man (homo), their state in hell, sos. Hells of adul-
the man and the woman called Adam, 156 terers, soo, 510, 512, 514, 521.
(2). Inherited evil is from parents not ADULTERY. The lot of those in the
from Adam, .525. The depravity of love of adultery, 54; they are infernal, 79;
Adam believed to be inscribed on whole and profane, 79. Those who do not be-
human race, because few relect upon evil lieve adulteries to be evils of religion are
in themselves, 525. unchaste, 15.2-3. Chastity cannot be
ADJUNCTion of married partners is predicated of those who abstain from adul-
near according to the love, it is spir. co- teries from external reasons, 153. Im-
habitation, 158; it is actual adjunction of pious men can shun adulteries as hurtful,


6OO INDEX.
none but a Christian can shun them as
sins, 153. Divorces are from adulteries,
234, the only cause, 255, 468-9. To
attain state of angels must shun adulteries
and all evils as infernal, and go to the
Lord; adulteries are the complex of all
tº: The love of adultery not re-
garded as sin is opposite to marriage love,
423; it destroys marriage, 424; called
scortatory love, 423–444. The connubial
relation of evil and the false is adultery,
427-429. Four kinds of adultery; adul-
tery of purpose, by confirmation, with pre-
meditation, unpremeditated, 432. Adul-
teries, their kinds and degrees, treated
in series, 478–514. Some hundreds of the
learned from the European world all of
whom except ten said only public law
makes the distinction between marriage
and adultery, 478. Three kinds of adul-
tery, simple, double, and triple, 479;
simple is of a married person with one
unmarried, 48o; double when both are
married. 482; triple is with blood rela-
tions, 484. Four degrees of adultery,
485; first degree, from ignorance, 486;
these are light, 487; second degree, from
lust, these are imputed according as the
understanding afterward favors them or
not, .489; third degree, of reason, con-
firming that they are not evils of sin, 490;
these are grievous according to confirma-
tion, 491; fourth degree, of the will, these
are the most grievous, 492-3; the third and
fourth degrees are evils of sin, 494. Adul-
teries from purpose and #ºn ron-
firmation make men natural, sensual, and
corporeal, 495; such at length reject all
things of the church and religion, 497;
such are rational when in externals, but
not when in internals, 498–9. A general
who in the world made nothing of adul-
teries, reasons shown him why adulteries
are infernal, 481. Varieties of, 483.
Double adultery lays a man waste of every
spiritual good, 483. Adultery of reason
less grievous than that of will, 4co. Not a
hundred out of a timousand believe adul-
teries to be sins, 5oo. The more griev-
ous lusts of adultery, the lust of deilora-
tion, 5ol-5, hell of, 5os; lust of varieties,
soo-51o, hell of, 510; lust of violation,
their hell, 511–512; lust for seducing in-
nocences, their hell, 513–4. Whoredoms
and adulteries correspond to falsifications
of truth and adulterations of good, 518.
Spir. adultery is the connubial connection
evil and the false, 520. Satyrs corre-
spond to wanton adultery, 521. Imputa-
tion of scortatory love, 523-531.
AFFECTION. All angels are affections
of love in human form, 42; their ruling
affection shincs from their face, their gar-
ments according to it, 42. Women are
created by the Lord affections for the wis-
dom of man, 56. The affection of the
male is for knowing, understanding, and
for acquiring wisdom, how developed
successively, 9o; the affection of the fe-
male is for loving knowledge, intelligence,
and wisdom in the man, 91...The wife
is gifted with a perception of the hus-
band's affections, and a prudence in
moderating them, 166–8, 173, The aſ:
fections women are entirely distinct
from the affections of men, 175. In the
spir, world all are clothed according to
their affections, 175. Influx of Divine
love, wisdom, and use into the soul, thence
into the interior affections and thoughts
of the mind, 183. Every affection of love
is a property of the will, 196. The wife
appropriates the husband's affections
197. Affections are derivations of love;
they form the will, 196. In the spr:
world the varieties and comminglings of
affections in sound, are distinctly per-
ceived, 207. According to one's affection
for knowledge he has intelligence, 207.
External and internal affections, in natu-
ral world almost all can be conjoined as to
external not as to internal affections, 2:2;
in spir; world, they are conjoined as to
internal affections, 273. Matrimony is
usually contracted from external affec.
tions, 274; if no internal ones it is loosened
in the house, 275, 277. Affection for
truth rep. by a virgin, 293. External
affections follow the body and are en-
tombed with it, 320. The good of mar-
riage is a fascis of affections of good, 427.
The opposites of affections, joys and sor-
rows, delights and sadness, 425.
AFFLIction (Matt. xxiv. 21) sig. the
state of the church infested by evils and
falsities, 8o.
AFFlux, 293. -
AFRICAN. The African gets the prize
by telling the true origin of marriage lowe
** II.4.
GE. A married pair in heaven from
the Golden Age, 42. The four ages, gold.
en, silver, copper, iron, their states re-
vealed from heaven, 73–82. They were
all from Asia, they #3 the Ancient Word;
they were rep. by the statue of Nebuchad-
mezzar, 78, mentioned, 115. In
Saturnine or Golden Age men knew they
were forms receptive of life from God;
wisdom was written in their hearts a
souls, the fall, 153(2). The ages of man
from infancy to old age, 185. Unequal
ages induce cold in marriages, in heaven
no inequality of age, all are in the bloom of
youth, 25o. The Golden Age, 42, 75, 153;
Silver,76; Copper, 77; lºon, 78; Iron
with Clay, 79. -
And, Tjutics, according to mutual aid
conjoin two partners into one, 176.
ALABASTER, steps of, 76.
ALACRITY, a moral virtue, 164. -
. Alcohol. The process of rectifica-
tion, etc., Purified wisdom may be com"
with it, 145.


6O2
INDEX.
rocal by which conjunction with God is
effected, 132. This makes him man,
134. He thinks from God but as of him:
self, 269. Does good from Lord as of
himself, 34o.
Ass. Asses bearing burdens, 232.
One who had been pope sitting upon an
ass, afire, 265.
Assault resisted from zeal, 360.
Assembly. A house of assembly, 2.
AssiDUITY, one of the moral virtues,
164.
AstroNoMY, a science leading to in-
telligence and rational wisdom, 163.
ATHEIsTs can preach in favor of God
when in externals scparate from internals,
when in their internal they believe noth-
ing, 269. In the spir. world the under-
standing of atheists in spiritual light is
open beneath and closed above, 421.
ATHELETE, correspondence of, 55.
ATHENIANs in the spir. world, 207.
ATHENs, a city where the ancient sages
of Greece dwell, 151 (2), 182, 207.
ATMospii ERE. Use is like the atmos-
here which carries heat and light, 137.
The human mind distinguished into re-
gions, as the atmospheres of the world
into higher and lower regions, aqueous,
aerial, ethereal, and the highest, 188.
A heavenly society where the atmosphere
appears golden from the love of uses, 266.
AURA. See ATMosphere. As man
is affected with wisdom his mind is ele-
vated into a superior aura of heavenly
light and heat, 145.
Author Ess. Their writings explored
in spir. world; they do not come of judg-
ment and wisdom, but of imagination and
eloquence, 176.
AUThornry. Things received on faith
of authority without reason enter no
farther than the memory, likened to crab
walking, sight following the tail, 295.
Avenue of palms and laurels, 56.
Aversion between married pairs comes
from disunion of souls and disjunction of
minds, 236. Aversion from cold, 305.
Back. The sphere from the back is
more attenuate than from the breast,
pairs of different minds and discordant
affections lie in bed turned back to back,
those that agree turn toward each other,
17I, 224.
BALANCE or ScALE. True marriage
love is as a balance in which inclinations
to marriage love are weighed, 318.
BATs seen which correspond with the
thoughts from confirmations of falsities,
233.
BE. Good is the essence or being of
a thing, 87. The Being of the Lord's
substance is Divine good, the Going fortin,
Divine truth, 115.
BEAR. Those who only read the Word
but draw nothing of doctrine therefrom
appear at a distance like bears, 78. Bears
sig. those who read the Word and see
truths without understanding, 193.
BEAST. See ANIMAL. Various evil
beasts seen near those of the four ages,
73-82. Beasts and birds are born into the
knowledge pertaining to all their loves,
132; man is not, 132-4, 35o; the reason dis-
cussed, 133; beast thereby limited, man
not, 133-4. In º: world ts are real,
in the spir. world representative, 133.
Beasts have knowledge but not wisdom
or understanding; they are led by their
loves as a blind man by a dog, 1 Men
like beasts found, discussion the dif-
ference between man and beast, views of
Euro ancient sages, 151(2)-
154(2). Christians though they may be
inspired of God by written revelation do
not know the difference between man and
beast, 153 (2). So far as man is in the
opposite of marriage he is like a beast,
23o. Beast-men, those who confirm
whatever they will as truth, 233. Spuere
of protecting offspring affects beasts as
well as men, 392. Difference between
love of offspring in men and in animals,
402. Beasts have no love of successive
generations, 4oz. They rep. delights,
43o. Cannot elevate the understanding
above the will, 498. Difference between
man and beasts, man has three degrees
of mind, 495. Adulterers see no dif-
ference, 521.
BEAUTY in its form in a wife from the
third heaven, 42; in maidens, 44. The
causcs beauty in the female sex, 56.
Nothing was created in the universe more
beautiful than woman, 56. - -
whether a woman who loves her own
beauty can love her husband, opinions of
men, of º #. Two kinds of beauty,
one natural of face and body, one spiritual
of love and manners, 330. Beauty is the
form of love and affection, 330. Beauty
of women dwells in gentie tenderness and
exquisite sensibility, 330. Vanity of
beauty, 330. Beauty of angels, 355, 381.
Orators from France who declaimed on
the origin of beauty, 381. Beauty of
masculine and feminine sex from union of
love and wisdom, 382-4.
BEECH. A forest of beeches, chestnuts,
and oaks near those of iron age, 78.
Beeches rep. knowledge of justice and
rectitude in lowest degree the mind,
27,o.
BEE. Wonderful things in regard to
bees, confirmation in favor of the Di-
vine, 419.
BEHIND. Things turned into oppo-
sites when one speaks behind another in
spir. world, experience, 444.
BENEvole:NCE, one of the moral vir-
tues, 164.
BEsrial. Unchaste love of the sex is
bestial, 44.


INDEX.
603
BETROTHAL. A p. officiates at be-
trothals in heaven but not at weddings,
21. Betrothals and nuptials, 295-314;
they are treated of from the rational un-
derstanding, 295. Selection belongs to
the man, 296. He ought to court the
woman, 297; the woman ought to con-
sult her parents, 298. After consent
pledges should be given, 3oo. . Consent
ought to be established and confirmed by
solemn betrothal, uses of, 301. By
trothal each is prepared for marriage love,
2;, and their minds conjoined, 303-4;
ily conjunction during this time not
permissible, 3.05. After time of be-
º the wedding ought to take place,
3oo.
BIRDs of night, .#% 231; correspond
with confirmations falsity so that they
a as truths; a fatuous light within
illumines their eyes by which they see
objects in the dark as if in light; there is
a similar fatuous spir, light, 233.
BIRD OF PARADise rep. marriage love
in the middle region of the mind, 27 o.
BIRTH. Man is born without knowl-
i. beasts with, because it gives him
unlimited, capacity for ...development,
#. . At birth he is like ground in
which no seed is planted, 134.
Bishop, 9.
BLEss. $oding is more blessed to
angels than to grow wiser and wiser, 69.
Marriages ought to be consecrated by a
priest; priests administer those things
which pertain to the Lord's love and bles-
sing, 308. -
BLESSEDNEss of marriage, love per-
ceived in the higher regions of the mind,
69. Blessedness of marriage love in the
*xteriors of the mind, 180, 183. From the
inmosts into, marriage love the Lord
gathers all blessedness, *P*.si.
and pleasures, 180, 335. Blessedness
from the communication ; uses, 266.
Blossow, aol.
BLUE rep, the beginni
love of the husband, dark
love in the husband, 76.
Body. , Three things in man, soul,
mind, body, 1o 1; the body is the ultimate,
158. Love from the spirit in the body is
enduring, not the reverse, 162. The gross
body dulls and absorbs the sense that
imarried partners are one, flesh; angels
have not the gross body and perceive this,
178. The soul constitutes the inmosts of
head and body, the mind is intermediate,
they are *...*. in the whole body, this
is the reason why actions flow out from
the body in an instant, 178. The bosom
is as a royal court, the body as a populous
city round about; the body is under its
dominion, 179. The appearance is that
\ove ascends from the body to the soul,
e reverse is true, 191, 310. The body
composed of aqueous and earthly ele-
of marriage
lue marriage
ments clothe the soul, 192, 272. Every.
thing done in the y is done from a
spir, origin, 229, 310. Love of world
makes the body, 268. The material
body is filled with cupidities, ºff: An-
gels and spirits have a mind and a body,
273. ... The body being cast off internal
affections appear, which before were con-
cealed, 273. After nuptials the marriage
of the spirit becomes the marriage of the
body, 31 o. The bodies of men, inwardly
regarded, are nothing else than forms of
their minds organized outwardly to serve
the soul, 3ro. The material body does
not live and think but the spiritual sub-
stance in that body, 315. Consorts are
united as to body through reception by the
wife of propagations of h 's soul,
321.
Bond. Wives love the bonds of mar-
riage if the men do, 217. On earth mar-
riages for the most part are external,
external things bind them together, these
ties are dissolved at death, 320.
Book. Of creation, see CREAtion.
There are books in the spir, world, scribes,
writings, and libraries, 2 o'7.
Bord ERs of heaven, 155.
BoxN. Man is born corporeal, 94,
1oz. Man is not born into any love nor
into any knowledge, but into an inclina-
tion to love and a faculty for receiving
knowledge, 134, 35o. The Lord pro-
vided that man should be born in total
ignorance that conjunction with him
might be effected, 134. Man is born into
the lowest region, the natural, 305. Man
is born without knowledge, to the crld that
he may attribute nothing to himself but
to others, and finally to the Lord, 35o. He
is born corporeal, he becomes successivel
sensual, natural, rational, and it.
447.
Bosom. See BREAsr. The bosom
is as a place of assembly; all things from
the soul and mind flow first into the
bosom, and thence into the body; it is the
lace where the two ways of mind and
F. meet, 179. Inmost friendship is in
the bosom, 180. Influx into, 183. Things
taken out of husband's m and in-
scribed on the wife, 193.
Box, 78.
Boys, their connate disposition, 218.
BRAIN, 315.
BRass or copper sig. natural good, the
copper or brass age, 77.
BREAST, See Bosoxſ. The sphere of
man is denser from the breast, 171, 224.
The wife perceives the husband's state
by touch on the breasts, 173. The breast
º man sig. wisdom from natural truth,
103. All things centre there, 193. Sup-
ported by ribs, 103.
BREATH. Reason sees that man after
death is not a breath as of a puff of wind,
29.


604
INDEX.
BRETHREN sig. those who are of the
church, 12o.
BRIAR. A man not reformed likened
to a briar, 326.
BRICK, 231.
BRIDE, 20–22. The bridal chamber,
20. A bride's garments in heaven, 20;
she rep. the church, 21. The Church is
the Bride, 117. Called bride after be-
trothal, 3oo.
BRIDEGRoom, 20–22. His garments, 20;
he represented the Lord, the bride the
church, 21; after the marriage he rep.
wisdom, the wife the love of his wisdom
21. Lord the Bridegroom, 117. Čailed
bridegroom after betrothal, 3oo.
BRIMsroNE sig. love of falsity, 80.
BROTHEls in hell, 433, 525, 512. Tol-
erated in populous cities, j".
BUTTERFEirs, wonderful things con-
cerning, 418.
CALF. The golden calf sig. the plea-
sure of the flesh, 535.
CANONs of life respecting marriages
from the most ancient people, 77. The
ultimate state is such as the successive
from which it is, this is a canon to be ac-
knowledged, 313.
CANcer, 253, 47c.
CAP sig. intelligence, 293.
QARBUNCLE, 42.
CARDs. Playing cards, 231.
CAROTIDs, 315.
CASTIGATION, one of the processes in
production of alcohol, 145.
CAT. Evil spirits who at a distance
appear like cats, 511.
CAUSE. See END. The angels speak
the language of wisdom for they speak
from causes, 75. The causes of colds,
separations, and divorces in marriages,
234–70. The origins of causes are in the
inmosts, 237. External causes are not in
themselves causes, 237; internal causes of
cold, 238-245; external causes, 246-25o.
Causes of separation, 251-4; of divorce,
255, 468. Adventitious causes of cold
256-9. Causes of concubinage, 467-474.
CEDAR, 75, 103, columns of cedar,
155(2).
CELEBRATIon of the Lord from the
Word, 81.
Celiac affection, 253.
CELIBACY. The sphere of perpetual
celibacy greatly disturbs the sphere of
marriage love which is the very sphere of
heaven, 54. Chastity not predicated of
celibates, 155. Celibacy is only with
those in external worship, 155. Mar-
riage preferable to celibacy, 156.
ČENTRE. Discussion: I. Whether na-
ture is of life or life of nature? II.
Whether the centre is of the expanse, or
the expanse is of the centre 2 III. Con-
cerning the centre and the expanse of na-
lure and of life, 38o.
CERBERUs, three and two headed dogs
sig. lusts, 79.
CEREBELLUM, devoted to love and its
goods, 444. -
CEREBRUM, devoted to wisdom and its
truths, 444.
CEREMoNIEs of betrothal and rnar-
riage, 295, 3oo–2, 306–9. There are cere-
monies only formal, others that are es-
scntial, 306.
CHANGE of STATE. The states of man
are continually changing, 184-208; the
changes of the internal are of the will and
understanding, 185; his form changes con-
tinually, 186. The changes of state of
men are different from those of women.
187. The life cannot be changed after
death, 524.
CHAriors of various forms, horses sig.
understanding of truth, chariots doc-
trine, stables instruction, 76; mentioned,
42. Io9.
CHARITY is love, faith is truth, good
works are use, 10. Good is of charity,
truth is of faith, 115, 124. Love and wis-
dom, charity and faith, or good and truth
constitute the life of God in man, and are
meant by the tree of life, 135. To live
well is charity, to believe well is faith,
233.
CHAsre love of the sex, 22, in heaven,
its quality compared with unchaste, 44.
48. A discussion of, 55. The chaste
and non-chaste, 138-155(2). Chaste and
non-chaste spoken § marriages, 139-
14o. Chaste is spoken of monogamic
marriages, 14.1-2. All the delights of
true marriage love even the ultimate are
chaste, 1.44; successively purified, 14.5;
chaste and unchaste state of marriage,
31 I.
CHAsrity of marriage, 138. It is the
purity of marriage, 130,429. True mar-
riage love is chastity itself, 143. It comes
through the total renunciation of whore-
doms from religion, 147-9. Chastity is
not predicated of those who have not felt
the love of the sex, 150–1; nor of those who
do not believe adulteries to be sins, 1s2–3;
nor of celibates, 155; it must be the
spirit as well as of the body. 153.
CHEMICAL processes in production of
alcohol correspond with spiritual purifica-
tion, 145.
CHEMisrRY, a science leading to intel-
ligence and rational wisdom, 103.
CHESTNUt, 78.
CHILD. Simulations for sake of in-
fants and children, love ot children unites
consorts like heart and lungs, 284.
Childhood is the appearance of inno-
cence, 75.
CHRist. Idea of reigning with Christ
which some have, experience given them,
7. His kingdom is heaven, it is a king-
dom of uses, to reign with Christ is to be
wise and perform uses, 7.


INDEX.
605
CHRISTIAN. Darkness of Christians, 4.
Ignorance of nature of true marriage love,
42. He is permitted only one wife, to
take more infests and profanes religion,
7(b), 142, 338,466. here is no chaste
esire for marriage except in the Chris-
tian world, 142. If Christians marry
more wives than one they commit both
natural and spir, adultery, 142, 339.
None but a Christian can shun adulteries
as sin, 153. The idea in the Christian
world that there are no employments in
heaven, 207. True marriage love only
with Christians, 337-34o. Christians
forbidden to marry more than one wife,
338, §. Christian marriage love de-
stroyed by polygamy, 466.
Chrysalis, 418.
CHRYsoln E, 42.
CHURCH. There is a marriage of the
Lord and the church, of love and wisdom,
the Lord is love, the church is wisdom, 21,
62. The church is formed by the Lord in
man and through the man in the wife, 63.
Two things constitute the church and
heaven, truth of faith and good of life,
2. The New Church ... the New
erusalem, its doctrinals, 82. he church
is from the Sacred Scripture, 115. It is
formed by good of life according to truth
of doctrine, 115. It is a marriage of good
and truth, 115, see 63, 76, 122–4. The
Shurch is formed first in man, through
him in wife, if in her first it is contrary to
order, 125. The church is from the Lord
with those who go to Him and live accord-
ng to His Commandments, 120. Mar-
riage love is according to the state of the
church, 130-1. Their origin one, 238.
Impurity in the church from scortatory
love, 431. The church was represented
by the camp of Israel, 431. Adulterers
reject all things of the church and re-
ligion, 497. Marriage of Lord and
church is the spiritual marriage, 516–
520. The Christian Church which is
founded on the Word is now at its end,
correspondences revealed that it may re-
yive again, 532. True marriage love is
from the Lord, given to those received
into the New Church, 534.
CIRCE. Fable of Ulysses and Circe,
explanation, 521.
, Circle. company gathered in a
circle, 2. Circle, 8, 78. Circles around
the head rep. intelligence, various, 269.
.gºv.usiascºs vary quality of deeds,
487.
CITRoN, 8.
QITRUs tree, 103.
Qivil things are below spiritual, 130.
Spir, things form the head, civil things the
bºdy, natural things the feet. I so. "Civil
things are the laws which form a well
ordered society, 130.
Civility, one of the moral virtues, 164.
Clay. The age of iron mixed with
clay, a visit to, sig. those with whom the
truth of the Word is falsified, 79.
ClFAN and unclean in marriages, 14o,
430, 431. The law (Deut. xxiii. 13, 14)
explained, 331. The lewdness of scorta-
tions turned into impure and filthy things,
430-1.
CLouds seen as if in combat, 315.
CLUSTER of grapes with leaves of sil-
ver from those of silver age, 76. Cluster
of grapes, good and bad sig. delights of
wisdom, and pleasures of insanity, 294.
Cocks are vain glorious lovers, 378.
Cohabit. See Dwell.
ConABITATION. There is a spir. co-
habitation with married partners who
tenderly love each other, however distant
in body, experience confirms this, 158;
even after death of one partner, 321 (7).
The quality of cohabitation during mar-
riage may be internal or external, 322.
CohobATION a process in manufacture
of alcohol, its correspondence, 145,
Coţ.D. In most men there is pro-
foundly inherent a marriage coldness, ion.
Husband grows cold from various causes,
enumerated, 208. It is ill with men when
they are cold to their wives, well whicn
warm, 2.0S. The causes of colds, sepa-
rations, and divorces in marriages, 234–
270. Spir. Cold is the privation of love;
spirits who are merely natural are cold,
235. In marriages spir. cold is disunion
; souls and disjunction of minds, 236;
aversion, SoS-9; its evil cffects, 236; its
causes, internal, 238-45; external, 246–50.
Scortatory love stores up cold, 247, soo.
Cold from no application to use, 249;
from inequality, 25o; adventitious causes,
257-9. Cold is in the mind, thence in the
body, 260. From insanity in spir, things,
294; cold from wandering lust, 453; from
wanton requirement of marriage debt,
472.
CoLLEGEs, 207.
CoLoR in spiritual world, rainbow, 76,
hyacinthine, 151(2). See BLUE, CRIA:son.
Colums. Successive and simultane-
ous order likened to a column sub-
siding into a plane, 314.
Cox(MANDMENTS, Decalogue, 52.1; of
regeneration are five, 525.
CoMºMos. . Adventitious causes of cold,
one is becoming common, 256.
CoMPANIES OF SPIRIts, 2-26.
CoMPANIONSHIP. In the heavens
there are the most joyous companion-
ships, their origin and nature described, 5.
CoMPAR1son. In heaven actors rep.
lower parts for the sake of comparison,
but not opposites except remotely, 17.
See 425, 444.
CoNCEit. See PRIDE. When man loves
wisdom in himself, or loves himself on
account of it, it is an evil love and is
called conceit, or love of his own intelli-
gence, 88. How it is transferred to the


No. 535.] IMPUTATION. 597
The angels said:—“Who does not know that the delights
of marriage love excel the delights of all other loves? And
who cannot see, that into some love are brought together all
the states of blessedness, satisfaction, and delight that can
ever be conferred by the Lord? And the receptacle of these
is true marriage love, which can receive and perceive them
to the full.”
I answered that men do not know this, because they have
not come to the Lord, and lived according to His command-
ments, by shunning evils as sins, and doing good, and true
marriage love with its delights is from the Lord only, and is
bestowed upon those that live according to His command-
ments. That thus it is given to those who are received into
the New Church of the Lord, which is meant by the New
Jerusalem in the APOCALYPSE. To this I added, that I am
in doubt whether at this day in the world they will believe
that this is in itself a spiritual love, and is therefore from
religion,-for the reason that they favor only a corporeal
idea of it.
They then said to me:–“Write about it, and follow the
revelation. And afterwards the book written about it shall
be let down by us out of heaven, and we shall see whether
the things therein are received, and at the same time whether
they are willing to acknowledge that this love is according
to religion with a man,— spiritual with the spiritual, natural
with the natural, and merely carnal with adulterers.”
535. After this I heard a hostile murmur from below, and
at the same time the words:—“Work miracles and we will
believe.”
I asked, “Are not these miracles?”
And they answered, “No!”
I asked, “What then are miracles?”
And it was answered:—“Discover and reveal things to
come and we shall have faith.”
“But,” I replied, “such things are not given from heaven,
- because in so far as a man knows the future his reason


6OO INDEX.
none but a Christian can shun them, as
sins, 153. Divorces are from adulteries,
234, the only cause, 255, 468-9. To
attain state of angels must shun adulteries
and all evils as infernal, and go to the
Lord; adulteries are the complex of all
evils, 356. . The love of adultery not re-
garded as sin is opposite to marriage love,
423; it destroys marriage, 424; called
scortatory love, 423–444. The connubial
relation of evil and the false is adultery,
427-429. Four kinds of adultery; adul-
tery of purpose, by confirmation, with pre-
meditation, unpremeditated, 432. Adul-
teries, their kinds and degrees, treated
in series, 478–514. Some hundreds of the
ea rom the European world, all of
whom except ten said only public law
makes the distinction, between marriage
and adultery, 478. Three kinds of adul-
tery, simple, double, , and triple, 479;
simple is of a married person with one
unmarried, 48o; double when both arc
married. 482; triple is with blood rela-
tions, .484. Four degrees of adultery,
485; first degree, from ignorance, 486;
these are light, 487; second degree, from
lust, these are imputed according as the
understanding afterward favors them or
not, 489; third degree, of reason, con-
firming that they are not evils of sin, 490;
these are grievous according to confirma-
tion, 491; fourth degree, of the will, these
are the most grievous, 492-3; the third and
fourth degrees are evils of sin, 494. Adul-
teries from purpose and from con-
firmation make men natural, sensual, and
corporeal, 495; such at length reject all
things of the church and religion, 497;
such are rational when in externals, but
not when in internals, 498–9. A general
who in the world made nothing of adul-
terics, reasons shown him why adulteries
are infernal, 481. Varieties of, 483.
Double adultery lays a man waste of every
spiritual good, 483. Adultery of reason
less grievous than that of will, 4co. Not a
hundred out of a thousand believe adul-
terics to be sins, 5oo. The more griev-
ous lusts of adultery, the lust of dellora-
tion, 5ol-5, hell of, 505; lust of varieties,
Soo-51o, hell of, 51o; lust of violation,
their hell, 511–512; lust for seducing in-
nocences, their hell, 513–4. Whoredoms
and adulteries correspond to falsifications
of truth and adulterations of good, 518.
Spir, adultery is the connubial connection
evil and the false, 520. Satyrs corre-
spond to wanton adultery, 521. Imputa-
tion of scortatory love, 523-531.
AFFECTION. All angels are affections
of love in human form, 42; their ruling
affection shincs from their face, their gar-
ments according to it, 42. Women are
created by the Lord affections for tile wis-
dom of man, 56. The affection of the
male is for knowing, understanding, and
for acquiring wisdom, how developed
successively, oo; the āffection of the fe-
male is for loving knowledge, intelligence,
and wisdom in the man, 91. The wife
is gifted with a perception of the hus-
band's affections, and a prudence in
moderating them, 166–8, 173, The aſ-
fections women are entirely distinct
from the affections of men, 175. In the
spir, world all are clothed according to
their affections, 175. Influx of Divine
love, wisdom, and use into the soul, thence
into the interior affections and thoughts
of the mind, 183. Every affection of lo
is a property of the will, 196. The wife
appropriates the husband's affections
197. Affections are derivations of love;
they form the will, 196. In the spir.
world the varieties and comminglings of
affections in sound, are distinctly per-
ceived, 207. According to one's affection
for jºr he has intelligence, 207.
External and internal affections, in natu-
ral world almost all can be conjoined as to
external not as to internal affections, 2;2;
in spir, world they are conjoined as to
internal affections, 273, Matrimony is
usually contracted from external affec.
tions, 274; if no internal ones it is loosened
in the house, 275, 277. Affection for
truth rep. by a virgin, 293. External
affections follow the body and are en-
tombed with it, 320. The good of mar-
riage is a fascis d affections of good, 427.
The º: of affections, joys and sor-
rows, delights and sadness, 425.
AFFLICTion (Matt. xxiv. 21) sig, the
state of the church infested by evils and
falsities, 8o.
Afflux, 293.
AFRICAN. the African gets the prize
by telling the true origin of marriage love
II.3, 114.
GE. A married pair in heaven from
the Golden Age, 42. The four ages, gold-
en, silver, copper, iron, their states re-
vealed from heaven, 73–82. They were
all from Asia, they had the Ancient Word;
they were rep. by the statue of Nebuchad-
nezzar, 78, mentioned, 115. In
Saturnine or Golden Age men knew they
were forms receptive of life from God
wisdom was written in their hearts a
souls, the fall, 153(2). The ages of man
from infancy to old age, 185. Unequal
ages induce cold in marriages, in heaven
no inequality of age, all are in the bloom of
youth, 25o. The Golden Age, 42, 75, 153;
Silver, 76; Copper, 77; lion, 78; lion
with Clay, 79. -
And. Tjuties, according to mutual aid
conjoin two partners into one, 176.
ALABASTER, steps of, 76.
ALACRITY, a moral virtue, 164.
Alcohol. The process of rectifica-
tion, etc., Purified wisdom may be com"
pared with it, 145.


INDEX. 6o I
Alcor AN. See KoRAN.
ALERTNESS, a moral virtuc, 164.
ALLUREMENT of senses, 191,488.
A PHA AND OMEGA, the Lord so
named because each letter has a significa-
tion, 326.
ALPiiABET. Each letter signifies some-
thing spiritual, 326.
AMBASSADoR and priests disputing,
they agreed in internals, 354.
AMENDMENT, simulations for sake of,
280, 282.
ANCENTs. The Ancients in the golden,
silver, and copper ages were in true mar-
riage love, 73. The four ages described,
73; also their marriages, 73–82. The
most ancient people were in wisdom of
life, the ancient in wisdom of reason, 130.
In the most ancient times almost all came
together in a heavenly society who had
lived together on the earth, 205. Things
known to the ancients which were after-
ward lost, 220.
ANGEL. An angel seen flying, 2, 4.
Angels of a heavenly society, 2–26, 42–3.
Angels are affections of love in human
form, 30, 42. Angels are scen with the
eyes of the spirit, 30–31. They are in the
marriage of good and truth, if not in this
marriage they are not angels, 44. An-
gelic spirits, 44. Their marriages, so-
54. Angels clothed in white, their in-
dignation at false ideas of sex relations, 55.
Marriage love is celestial with the celes.
tial angels, spiritual with the spiritual
angels, 64. Nothing is more blessed to
them than to grow wiser, 60. An angel
guide, 75–82. Angels of heaven are
forms of God, angels of hell are forms of
a devil, these forms are opposite, 153(2).
How one changed into the other, 153(2).
Heaven is scen by the Lord as consisting
use, an angel is an angel according
to his use, 207. Angels are in love o
ruling from love of uses, a prince and a
Priest, 266. , Angels are in close con-
unction with man, 404. Angels who
ave the care of infants are immediately
under the auspices of the Lord, 410–414.
See various relations where angels are
mentioned, 1-26, 42–44, 55–6, 75-82,
193-115, 132-7, 151(2)-5(2), 182-3, 207–
8, 231-3, 206-2;o, 293-4, 316, 320-0,
; : 380, 415-422, 444, 461, 477, Soo,
32-5.
ANCER attributed to the Lord because
*eal and anger appear alike in externals,
there is not the least of anger, wrath, and
vengeance in Him, 366.
Asim AL. Sce BEAsr. Various ani-
mals seen, correspondences, four ages
73-82. Influx is according to their forms,
86. Love of the sex is common to all
animals, o 1-6. No animal can elevate
the understanding to view its loves; its
loves are absolutely united with its con-
nate knowledge, 96; and lead it blindly,
96. A discussion by the Sophi of Greece
on the difference between man and ani-
mals; Christians do not know the dif-
ference, 151(2)-154(2), Sphere from
Lord proceeds through degrees to alli-
mals, 392, 397. Wonderful things in ani-
mals a contirmation in favor of the Di-
vine, 416–22.
ANTiPATHY ariscs from discordant
spheres, 171; not so fully perceived in this
world as in spir. world, the reason, 27.2–3.
Antipathy in internals, apparent sym-
pathy in externals, with some partners,
292.
ANTIQUITY, memorable things of, seen
with those of copper age, 77.
AORTA and its vessels, 315.
APEs. Some adulterers who appear
like apes, 5os.
Apocalypsº. REVEALED, referred to,
515, commanded to write it, 522.
APOPLExx, 253, 47.o.
APPAREN r love friendship and favor in
marriages, varieties of, 27.1–292,
APPEARANCE. The things seen in
heaven are appearances representative of
spiritual things, 76. Spaces in the other
life are appearances according to states
of mind, 77, 158.
APPLICATION. The male applies him-
self to pursuits in which the understand-
ing predominates, oo; the female to hand
and domestic work, or. Good received
according to the application of truth to
use, 123.
Appropriation of evils so far as man
favors them with his understanding, 489.
ARCANA or secrets of marriage love re-
vealed, 43; concealed with wives, 155(2),
160, 203. Secret things of the ancients
now lost, 220. An arcanum from heaven,
between disunited souls of two a con-
junction is effected in a middle love by
which conceptions take place, 245. Se-
crets revealed which surpass in excellence
the secrets revealed from the beginning of
the church, 532; namely, concerning cor-
respondences, life after death, the spir.
sun, degrees, last judgment, God, 532,
these regarded by men of no importance,
533. - - - -
ARcurrecTURE in heaven is in its very
art, not by any human land but by the
Maker of the Universe, 11, 477.
ARGUMENTS for and against, rep. by
thunder and lightening, 415.
ARIs Tippus. 151 (2).
ARISTorlº taught matters of reason,
his place in the spir. world, 151(2).
Akk for Word, 77.
ARMY of the Lord Jehovih, the people
of the Golden Age so named themselves,
75. -
ART. Forms of in heaven, 11, 14, 477.
ARTIFICER. Artizans in the "spir.
world, their wonderful workmanship, 207.
As of ONE's SELF. This is the recip-


6O2 INDEX.
rocal by which conjunction with God is
effected, 132. This makes him man,
134. He thinks from God but as of him:
self, 269. Does good from Lord as of
himself, 34o.
Ass. Asses bearing burdens, 232.
One who had been pope sitting upon an
ass, afire, 265.
Assault resisted trom zeal, 360.
Assembly. A house of assembly, 2.
AssiDUITY, one of the moral virtues,
364.
ASTRONOMY, a science leading to in-
telligence and rational wisdom, 163.
ATHEIsTs can preach in favor of God
when in externals separate from internals,
when in their internal they believe noth-
ing, 269. In the spir, world the under-
standing of atheists in spiritual light is
open beneath and closed above, 421.
ATHELETE, correspondence of, 55.
ATHENIANs in the spir. world, 207.
ATHENs, a city where the ancient sages
of Greece dwell, 151 (2), 182,207.
Armosphere. Use is like, the atmos-
phere which carries, heat and light, 137.
The human mind distinguished into re-
gions, as the atmospheres of the world
into higher and lower regions, aqueous,
aerial, ethereal, and the highest, 188.
A heavenly society where the atmosphere
appears golden from the love of uses, 266.
AuxA.N. Sce, ATMosphere. . As , man
is affected with wisdom his mind is ele-
wated into a superior aura of heavenly
light and heat, 145. , -
Author Ess. Their writings º:
in spir. world; they do not come of judg:
ment and wisdom, but of imagination and
eloquence, 176. ... -
AUTHoRrry. Things received on faith
of authority without reason enter no
farther than the memory, likened to crab
walking, sight following the tail, 295.
Avenue of palms and laurels, 56.
Aversion between married pairs comes
from disunion of souls and disjunction of
minds, 236. Aversion from cold, 305.
Back. The sphere from the back is
more attenuate than from the breast,
pairs of different minds and discordant
affections lie in bed turned back to back,
those that agree turn toward each other,
171, 224.
BALANCE or ScALE. True marriage
love is as a balance in which inclinations
to marriage love are weighed, 318.
BATs seen which correspond with the
thoughts from confirmations of falsities,
233.
BE. Good is the essence or being of
a thing, 87. The Being of the Lord's
substance is Divine good, the Going fortn,
Divine truth, 115.
BEAR. Those who only read the Word
but draw nothing of doctrine therefrom
appear at a distance like bears, 78. Bears
sig. those who read the Word and see
truths without understanding, 193. -
BEAsr. See ANIMAL. Various evil
beasts seen near those of the four ages,
3–82. Beasts and birds are born into the
tnowledge pertaining to all their loves,
132; man is not, 132-4, 350; the reason dis-
cussed, 133; beast thereby limited, man
not, 133-4. In our world beasts are real,
in the spir. world representative, 133.
Beasts have knowledge but not wisdom
or understanding; they are led by their
loves as a blind man by a dog, 134. Men
like beasts found, discussion * dif-
ference between man and beast, views of
Europeans, of ancient sages, #%.
154(2)., Christians though they may be
inspired of God by written revelation do
not know the difference between man
beast, 153 (2). So far as man is in the
opposite of marriage he is like a beast,
236. Beast-men, those who confirm
whatever they will as truth, 233. Splitre
of protecting offspring affects beasts as
well as men, 392. Difference between
love of offspring in men and in animals,
402. Beasts have no love of successive
generations, 402. They rep. delights,
43o, Cannot elevate the understanding
above the will, 498. Difference between
man and beasts, man has three degrees
of mind, 495. Adulterers see no diſ-
ference, 521.
BEAury in its form in a wife from the
third heaven, 42; in maidens, 44. The
causes of beauty in the female sex, 56.
Nothing was created in the universe more
beautiful than woman, 56. A discussion
whether a woman who loves her own
beauty can love her husband, opinions of
men, of . 3o. Two kinds of beauty
one natural i. and body, one spiritual
of love and manners, 330, Beauty is the
form of love and affection, 330. Beauty
of women dwells in gentle tenderness and
exquisite sensibility, 330. Wanity
beauty, 330. Beauty of angels, 355, 381.
Orators from France who declaimed on
the origin of beauty, 381, Beauty of
masculine and feminine sex from union of
love and wisdom, 382-4.
BEEcH. A forest of beeches, chestnuts,
and oaks near those of iron age, 78.
Beeches rep, knowledge of justice and
rectitude in lowest degree of the mind,
27,o.
BEE. Wonderful, things in regard to
bees, confirmation in favor of the Di-
wine, 419.
, BEHIND. Things turned, into oppº.
sites when one speaks behind another in
spir. world, experience, 444. -
BENEvoleNCE, one of the moral wir-
tues, 164. -
BESTIAL. Unchaste love of the sex is
tial, 44.
tº:
tº:
t
:
i
|
s
i


INDEX. 603
:
:
BETRorhal. A E. officiates at be-
trothals in heaven but not at weddings,
31. Betrothals, and nuptials, 295-314;
they are treated of from the rational un-
derstanding, 295. Selection belongs to
the man, 296. He ought to court the
woman, 297; the woman ought to con-
sult her parents, 298. After consent
pledges should be given, 3oo. Consent
ought to be established and confirmed by
solemn betrothal, uses of, 3ol. By be-
trothal each is prepared for marriage love,
oa; and their minds conjoined, 303-4;
lily conjunction during this time not
permissible, à After time of be-
ºl the wedding ought to take place,
3oo.
BIRDs of night, º 231; correspond
with confirmations falsity so that they
a as truths; a fatuous light within
illumines their eyes by which they see
objects in the dark as if in light; there is
a similar fatuous spir, light, 233.
BIRD or PARADise rep. marriage love
in the middle region of the mind, a jo.
BiRTH. Man is born without knowl-
e, beasts with, because it gives him
mited, capacity for ...development,
# At birth he is like ground in
which no seed is planted, 134.
Bishop, 9.
BLEss. $oding is more blessed to
Angels than to grow wiser and wiser, 69.
Marriages, ought to be consecrated by a
priest; priests administer those things
which pertain to the Lord's love and bles-
, 308.
BLESSEDNEss of marriage, love per-
ceived in the higher regions of the mind,
69. Blessedness of marriage love in the
exteriors of the mind, 180, 183. From the
inmosts into marriage love the Lord
gathers all blessedness, happiness, joys,
pleasures, 180, 335. Blessedness
the communication of uses, 266.
Blossom, aol.
Blue rep, the beginning of marriage
love of the husband, dark blue marriage
love in the husband, 76.
Body. . Three things in man, soul,
mind, body, 1or; the body is the ultimate,
158. Love from the spirit in the body is
enduring, not the reverse, 162. The gross
y dulls and absorbs the sense that
married partners are one flesh; angels
have not the grossbody and perceive this,
178. The soul constitutes the inmosts of
head and body, the mind is intermediate,
they are actually in the whole body, this
is the reason why actions flow out from
the body in an instant, 178. The bosom
! as a royal court, the body as a populous
city round about; the body is under its
dominion, 179. The appearance is that
Vove ascends from the y to the soul,
reverse is true, 191, 310. The body
composed of aqueous and earthly ele-
ments clothe the soul, 192, 27a. Every-
thing done in the body is done from a
spir. origin, 22d, 310. Love of world
makes the body, 268. The material
body is filled with cupidities, 272. An-
gels and spirits have a mind and a body,
273. The body º, cast off internal
affections appear, which before were con-
cealed, 273. After nuptials the º:
of the spirit becomes the marriage of the
y, 3ro. The bodies of men, inwardly
regarded, are nothing else than forms of
their minds organized outwardly to serve
the soul, 310. The material body does
not live and think but the spiritual sub-
stance in that body, 315. Consorts are
united as to body through reception by the
wife of propagations of husband's soul,
3.21.
Bond. Wives love the bonds of mar-
riage if the men do, 217. On earth mar-
riages for the most part are external,
external things bind them together, these
ties are dissolved at death, 320.
Book. Of, creation, see CREATION.
There are books in the spir, world, scribes,
writings, and libraries, 2 o'7.
Bord ERs of heaven, 155.
BoxN. Man is born corporeal, 94,
1oz. Man is not born into any love nor
into any knowledge, but into an inclina-
tion to love and a faculty for receiving
knowledge, 134, 350. The Lord pro-
vided that man should be born in total
ignorance that conjunction with him
might be effected, 134. Man is born into
the lowest region, the natural, 305. Man
is born without knowledge, to the cnd that
he may attribute nothing to himself but
to others, and finally to the Lord, 35o. He
is born corporeal, he becomes successively
sensual, natural, rational, and spiritual,
447-
Bosom. Sec BREAST. The bosom
is as a place of assembly; all things from
the soul and mind flow first into the
bosom, and thence into the body; it is the
lace where the two ways of mind and
dy meet, 179. Inmost friendship is in
the m, 180. Influx into, 183. Things
taken out of husband's bosom and in-
scribed on the wiſe, 193.
Box, 78.
Boys, their connate disposition, 218.
BRAIN, 315. -
BRAss or copper sig. natural good, the
copper or brass age, 77.
BREAST, See Bosom. The sphere of
man is denser from the breast, 171, 224.
The wife perceives the husband's state
by touch on the breasts, 173. The breast
# ºn sig. wisdom from natural truth,
103. All things centre there, 193. Sup-
ported by ribs, 103.
BREATH. Reason sees that man after
death is not a breath as of a puff of wind,
29.
t


604 INDEX.
BRETHREN sig. those who are of the
church, 12o.
BRIAR. A man not reformed likened
to a briar, 326.
BRICK, 231.
BRIDE, 20–22. The bridal chamber,
20. A bride's garments in heaven, 20;
she rep. the church, 21. The Church is
the Bride, 117. Called bride after be-
trothal, 3oo.
BRIDEGROOM, 20-22. His garments, 26;
he represented the Lord, the bride the
church, 21; after the marriage he rep.
wisdom, the wife the love of his wisdom,
21. Lord the Bridegroom, 117. ed
bridegroom after betrothal, 3oo.
BRIMsroNE sig. love of falsity, 8o.
Brothels in hell, 433, 505, 512. Tol-
erated in populous cities, 451.
BUTTER FLIES, wonderful things con-
cerning, 418. -
CALF. The golden calf sig. the plea-
sure of the flesh,535.
CANoNs of life respecting marriages
from the most ancient people, 77. The
ultimate state is such as the successive
from which it is, this is a canon to be ac-
knowledged, 313.
CANCER, .253.47c.
CAP sig. intelligence, 293.
CARBUNCLE, 42.
CARDs. Playing cards, 231.
CAROTIDs, 315.
CASTIGATION, one of the processes in
production of alcohol, I45.
CAT. Evil spirits who at a distance
appear like cats, 511.
CAUSE. See END. The angels speak
the language of wisdom for they speak
from causes, 75. The causes of colds,
separations, and divorces in marriages,
234–70. The origins of causes are in the
in mosts, 237. External causes are not in
themselves causes, 237; internal causes of
cold, 238–245; external causes, 246-25o.
Causes of separation, 251-4; of divorce,
255, 468. Adventitious, causes of cold
256-9. Causes of concubinage, 467-474.
CEDAR, 75, 103, columns of cedar,
155(2).
CELEBRATION of the Lord from the
Word, 81,
CELIAC affection, 253.
CELIBACY. The sphere of perpetual
celibacy atly disturbs the sphere of
marriage love which is the very sphere of
heaven, 54. Chastity not predicated of
celibates, 155. Celibacy is only with
those in external worship, 155. Mar-
riage preferable to celibacy, 156.
CENTRE. Discussion: }. Whether na-
ture is of life or life of nature? II.
Whether the centre is of the expanse, or
the expanse is of the centre? III. Con-
cerning the centre and the expanse of ua-
jure and of life, 38o.
CERBERUs, three and two headed dogs
sig. lusts, 79.
CEREBELLUM, devoted to love and its
goods, 444.
CE REBRUM, devoted to wisdom and its
truths, 444.
. CEREMONIEs of betrothal and mar-
riage, 295, 3oo-2, 366-9. There are cere-
monies only formal, others that are es-
sential, 306.
CHANGE of STATE. The states of man
are continually changing, 184-208; the
changes of the internal are of the will and
understanding, 185; his form changes con-
tinually, 186. The changes of state of
men are different from those of women,
187. The life cannot be changed after
death, 524.
CHARiots of various forms, horses sig.
understanding of truth, chariots, doº-
trine, stables instruction, 76; mentioned,
42, Iog.
CHARITY is love, faith is truth, good
works are use, 10. Good is of charity,
truth is of faith, 115, 124. Love and wis-
dom, charity and faith, or good and truth
constitute the life of God in man, and are
meant by the tree of life, 135. To live
well is charity, to believe well is faith,
233.
... CHASTE love of the sex, 22, in heaven,
its º compared with unchaste, 44,
48. A discussion of, 55. The chaste
and non-chaste, 138-155(2). Chaste and
non-chaste spoken § marriages, 139-
140. Chaste is spoken of monogamic
marriages, 14.1-2. All the delights of
true marriage love even the ultimate are
chaste, 1.44; successively purified, 14.5;
chaste and unchaste state of marriage,
3II.
CHAstity of marriage, 138. It is the
purity of marriage, 139, 429. True mar-
riage love is chastity itself, 143. It comes
through the total renunciation of whore-
doms from religion, 147-0. Chastity is
not predicated of those who have not felt
the love of the sex, 150-1; nor of those who
do not believe adulteries to be sins, 152-3;
nor of celibates, 155; it must be of the
spirit as well as of the body. 153.
CHEMICAL processes in production of
alcohol correspond with spiritual purifica-
tion, 145. -
CHEMistry, a science leading to intel-
ligence and rational wisdom, 103.
CHESTNUt, 78. -
CHILD. Simulations for sake of in-
fants and children, love of children unites
consorts like heart and lungs, 284. . .
CHILDHood is the appearance of inno-
cence, 75. -
CHRist. Idea of reigning with Christ
which some have, experience given them,
7. His kingdom is heaven, it is a king-
dom of uses, to reign with Christ is to be
wise and perform uses, 7.


INDEX. 605
CHRISTIAN. Darkness of Christians, 4.
Ignorance of nature of true marriage love,
42. He is permitted only one wife, to
take more infests and profanes religion,
#: 142, 338,466. here is no chaste
esire for marriage except in the Chris-
tian world, 142. If Christians marry
more wives than one they commit both
natural and spir; adultery, 142, 330.
None but a Christian can shun adulteries
as sin, 153. The idea in the Christian
world that there are no employments in
heaven, 207. True marriage love only
with Christians, 337-34o. Christians
forbidden to marry more than one wife,
338, 465-6. Christian marriage love de-
stroyed by polygamy, 466.
Chrysalis, 418.
CHRysolite, 42.
CHURCH. There is a marriage of the
Lord and the church, of love and wisdom,
the Lord is love, the church is wisdom, 21,
62. The church is formed by the Lord in
man and through the man in the wife, 63.
Two things constitute the church and
heaven, truth of faith and good of life,
2. The New Church sig. by the New
erusalem, its doctrinals, 82. The church
is from the Sacred Scripture, 115. It is
formed by good of life according to truth
of doctrine, 115. It is a marriage of good
and truth, 115, see 63, 76, 122–4. The
church is formed first in man, through
him in wife, if in her first it is contrary to
order, 125. The church is from the Lord
with those who go to Him and live accord-
ing to His Commandments, 129. Mar-
riage love is according to the state of the
church, 130-1. Their origin one, 238.
Impurity in the church from scortatory
love, 431. The church was represented
by the camp of Israel, 431. Adulterers
reject all things of the church and re-
ligion, 497. Marriage of Lord and
church is the spiritual marriage, 516–
520. The Christian Church which is
founded on the Word is now at its end,
correspondences revealed that it may re-
yive again, 532. True marriage love is
from the Lord, given to those received
into the New Church, 534.
Circe. Fable of Ulysses and Circe,
explanation, 521.
. Circle. A company gathered in a
circle, 2. Circle, 8, 78. Circles around
the head rep, intelligence, various, 269.
Circumstances vary quality of deeds,
a •
Crtron, 8.
CITRUs tree, ros.
Çivil things are below spiritual, 130.
Spir, things form the head, civil things the
bºdy, natural things the feet, 132. "Civil
things are the laws which form a well
ordered society, 13c.
Civility, one of the moral virtues, 164.
Clay. The age of iron mixed with
clay, a visit to, sig. those with whom the
truth of the Word is falsified, 79.
CLEAN and unclean in marriages, 14o,
430, 431. The law (Deut. xxiii. 13, 14)
explained, 431. The lewdness of scorta-
tions turned into impure and filthy things,
430-1.
CLotDs seen as if in combat, 315.
ClustER of grapes with leaves of sil-
ver from those of silver age, 76. Cluster
of grapes, good and bad sig. delights of
wisdom, and pleasures of insanity, 294.
Cocks are vain glorious lovers, 378.
Cohabit. See Dwell.
Cohabitation. There is a spir. co-
habitation with married partners who
tenderly love each other, however distant
in body, experience confirms this, 158;
even after death of one partner, 321 (7).
The quality of cohabitation during mar-
riage may be internal or external, 322.
Coriobation a process in manufacture
of alcohol, its correspondence, 145.
Cold. In most men there is pro-
foundly inherent a marriage coldness, 167.
Husband grows cold from various causcs,
enumerated, 208. It is ill with men when
they are cold to their wives, well whicn
warm, 208. The causes of colds, sepa-
rations, and divorces in marriages, 234–
270. Spir. Cold is the privation of love;
spirits who are merely natural are cold,
235. In marriages spir. cold is disunion
; souls and disjunction of minds, 236;
aversion, ...? its evil cffects, 236; its
causes, internal, 238-45; external, 246–50.
Scortatory love stores up cold, 247, 530.
Cold from no application to use, 249;
from inequality, .256; adventitious causes,
257-9. Cold is in the mind, thence in the
body, 260. From insanity in spir. things,
294; cold from wandering lust, 453; from
wanton requirement of marriage debt,
472.
Collfors, 207.
CoLoR in spiritual world, rainbow, 76,
hyacinthine, 151(2). See BLUE, CRºsón.
Colums. Successive and simultane-
ous order likened to a column sub-
siding into a plane, 314.
CoMMANDMENTs, Decalogue, 52.1; of
regeneration are five, 525.
CoMºMon. Adventitious causes of cold,
one is becoming common, 256.
CoMPANIES of SPIRIrs, 2-26.
CoMPANIONSHIP. In the heavens
there are the most joyous companion-
ships, their origin and nature described, 5.
CoMPARIson. In heaven actors rep.
lower parts for the sake of comparison,
but not opposites except remotely, 17.
See 425,444.
CoNCEir. See PRIDE. When man loves
wisdom in himself, or loves himself on
account of it, it is an evil love and is
called conceit, or love of his own (ntelli-
gence, 88. How it is transferred to the


596 SCORTATORY LOVE. [No. 534
\;
things, but perceived a sadness in me, and inquired:—
“Whence is your sadness?”
I said, “For that the secrets at this day revealed by the
Lord, although in excellence and worth they surpass the
knowledges hitherto made known, are yet on earth esteemed
of no importance.”
The angels were astounded at this, and besought the Lord
that they might be permitted to look down into the world,
And they looked, and lo! mere darkness there! And they
were told to write these secrets upon paper, and let the paper
down into the world, and they would see a marvel. And it
was done. And behold, the paper on which the secrets
were written was let down from heaven, and in its descent,
while still in the spiritual world it shone like a star; but as
it passed down into the natural world the light disappeared,
and by degrees as it descended it was veiled in darkness.
And when it was let down by the angels into companies
where there were doctors and learned men, from some of
the clergy and of the laity,+a murmur was heard from
many, in which were these words:—
“What is this? Is it anything? What matters it whether
we know these things or do not know them? Are they not
offspring of the brain?”
And there was an appearance as if some took the paper
and folded and rolled and unrolled it with their fingers, in
order to obliterate the writing. And it appeared as if som.
tore it in pieces, and as if some wished to trample it under
their feet. But they were withheld by the Lord from such
an outrage and the angels were commanded to withdraw it
and protect it. And as the angels were made sad, and were
thinking-‘‘How long will this be?” it was declared—
“For a time, and times, and half a time.” (Rev. xii. 14.)
534. After this I mentioned to the angels that yet another
thing is revealed to the world by the Lord.
They asked,—“What is it?”
I said:—“Respecting true marriage love, and its heavenly
delights.”
im
º
#;
id:
St.
ºth
ºt!
i
º


598 SCORTATORY LOVE. [No. 53;
and understanding, with his prudence and wisdom, fall into
disuse, and become sluggish and enfeebled.” And I asked
again,_*What other miracles shall I do?”
And then the cry was made:-"Perform such miracles
as Moses did in Egypt.”
To this I answered:—“Perhaps you would harden your
hearts at them, as Pharaoh and the Egyptians did.”
It was answered that they would not.
And again I said:—“Assure me that you will not dance
around a golden calf and adore it, as the posterity of Jacob
did, within the space of a month after they had seen the whole
of Mount Sinai on fire and heard Jehovah Himself speaking
out of the fire, thus after the greatest miracle of all.” A
golden calf in the spiritual sense is the pleasure of the flesh.
And it was answered from below:—“We shall not be like
the posterity of Jacob.” -
But I then heard it said to them from heaven:—“If you
believe not Moses and the Prophets, that is, the Word of
the Lord, you would no more believe from miracles than
did the sons of Jacob in the wilderness, no more indeed
than they believed when they saw with their own eyes the
miracles which the Lord Himself wrought when He was in
the world.”
.


INDEX.
[The numbers refer to paragraphs.
Spir. stands for spiritual,
sig. for signify, rep. for represents.]
*...*.*. Wives are in º of
preparation for reception according to
the state of the husband that he is able
219. Men have ability according to their
love of propagating the truths of their wis-
dom, and their love of performing uses,
220. The states of ability vary, 221.
Angels have ability to eternity, 260, 355,
433. . The virile faculty accompanies wis-
dom in proportion as this is animated by
the spiritual things of the church, 433; on
the other hand confirmed adulterers be-
come impotent, 433, 477, 510, 514.
AdoMINATION of Desolation, (Matt.
Xxiv. 15) sig. the falsification and depriva-
tion of all truth, 8o.
Absence. Presence and absence in
the spir. world is according to agreement
or disagreement of spheres, 171.
Accommodation, simulations for sake
of, 28o, 282. -
Action. Actions, flow from the will,
thus from a spiritual origin, azo. on
and re-action in conjunction, 293.
Agrivny. ... Earnest activity of , the
mind in use disposes the mind into a form
receptive of wisdom, 16. From marriage
love zoforth as from a fountain the activi.
ties of life, 249. The activity of love pro-
duces the sense of delight, in heaven it is
with wisdom, in hell with insanity, 461.
Across in heaven, 17.
ACTUALLY, 66. The mind is actually
in the whole body, 178.
ACUITIoN, a process of rectification of
alcohol, 145.
ADAM, 3, 104. The error of those who
believe Adam was wise and did good from
himself, 13s. Adam means man (homo),
the man and the woman called Adam, 156
# Inherited evil is from parents not
ſom Adam, 525. The º of
&dam believed to be inscribed on whole
human race, because few reject upon evil
in wes, 525.
Aojunction of married partners is
tº according to the love, it is spir, co. |
habitation, is; it is actual adjunction of |
the soul and mind of one to that of the
other, 321. See CoNJUNction.
ADMINISTRATIONs in heaven, 2.07.
ADMIssion into heaven, idea of, 3, 10;
experience of, 1o, 415, 477, soo.
ADolescence. See YouTH.
ADoRATION. Why the ancients in their
adorations turned their faces to the rising
of the sun, 342.
ADRAMANDONI. The name of a gar-
den, meaning the Delight of Marriage
Love, 183.
Apult ERERs. See ADULTERY. They
are in hell, 54. They are cast into the
fires of the west, 77. º and natu-
ral adulterers are in hell, 79, 8o. Adul-
terers of purpose are those who do not
believe adulterics to be hurtful, to society,
152. They are adulterers if they do not
from religion execrate adulteries, 153.
Adulterers cannot see the quality of mar-
riage love, 425. Four kinds, adulterers
of purpose from eager longing of the will;
of confirmation from persuasion the
understanding; from premeditation from
allurements of the senses; unpremeditated
adulterers are those in whom the under-
standing has not been consulted, 432.
Cast into hell, 483. Some called satans,
others devils, 492. One may not be an
adulterer in act but may be in will and
understanding, 494, after death he speaks
openly in favor of them, 494. Adulterers
of the third and fourth degrees are natural
and become sensual and corporeal, 495.
They reject all things, of the church and
religion, 497-500. The Divine nemesis
pursues those in lust of delloration, soa,
their state in hell, sos. Hells of aï.
terers, 5oo, 510,512, 514, 521.
ADULTERY. The lot of those in the
love of adultery, 54; they are internal, 70;
and prºfane, 79. Those who do not be:
lieve adulteries to be evils of religion are
unchaste, . 15.2-3. Chastity cannot be
predicated of those who abstain from adul.
teries from external reasons, 153. Im-
pious men can shun adulteries as hurtful,


6OO INDEX.
none but a Christian can shun them as
sins, 153. Divorces are from adulteries,
234, the only cause, 255, 468-9. To
attain state of angels must shun adulteries
and all evils as infernal, and go to the
Lord; adulteries are the complex of all
evils, 356, . The love of adultery not re-
garded as sin is opposite to marriage love,
423; it destroys marriage, 424; called
scortatory love, 423–444. The connubial
relation of evil and the false is adultery,
427-429. Four kinds of adultery; adul-
tery ol purpose, by confirmation, with pre-
meditation, unpremeditated, 432. Adul-
teries, their kinds and degrees, treated
in series, 478-514. Some hundreds of the
learned from the European world all of
whom except ten said only public law
makes the distinction between marriage
and adultery, 478. Three kinds of adul-
tery, , simple, double, , and triple, 479;
simple is of a married person with one
unmarried, 48o; double when both are
married, 482; triple, is with blood rela-
tions, .484. Four degrees of adultery,
485; first degree, from ignorance, 486;
these are light, 487; second degree, from
lust, these are imputed according as the
understanding afterward favors them or
not, 489; third degree, of reason, con-
firming that they are not evils of sin, 490;
these are grievous according to confirma-
tion, 491; fourth degree, of the will, these
are the most grievous, 402-3; the third and
fourth degrees are evils of sin, 494. Adul-
teries from purpose and #ºn ton-
firmation make men natural, sensual, and
corporeal, 495; such at length reject all
things of the church and religion, 497;
such are rational when in externals, but
not when in internals, 498–9. A general
who in the world made noting of adul-
teries, reasons shown him why adulteries
are infernal, 481. Varieties of, 483.
Double adultery lays a man waste of every
spiritual good, 483. Adultery of reason
less grievous than that of will, 4co. Not a
hundred out of a thousand believe adul-
terics to be sins, 5oo. The more griev-
ous lusts of adultery, the lust of deilora-
tion, 5ol-5, hell of, 5os; lust of varieties,
soG-510, hell of, 510; lust of violation,
their hell, 511–512; lust for seducing in-
nocences, their hell, 513–4. Whoredoms
and adulteries correspond to falsifications
of truth and adulterations of good, 518.
Spir, adultery is the connubial connection
evil and the false, 520. Satyrs corre-
spond to wanton adultery, 521. Imputa-
tion of scortatory love, 523-531.
AFFECTION. All angels are affections
of love in human form, 42; their ruling
affection shines from their face, their gar-
ments according to it, 42. Women are
created by the Lord affections for the wis-
dom of man, 56. The affection of the
male is for knowing, understanding, and
for acquiring wisdom, how developed
successively, oo; the affection of the fe-
male is for loving knowledge, intelligence,
and wisdom in the man, 91... The wife
is gifted with a perception of the hus-
band's affections, and a prudence in
moderating them, 166–8, 173, The aſ-
fections women are entirely distinct
from the affections of men, 175. In the
spir, world, all are clothed according to
their affections, 175. Influx of Divine
love, wisdom, and use into the soul, thence
into the interior affections and thoughts
of the mind, 183. Every affection of
is a property of the will, 196. The wife
appropriates the husband's affections
197. Affections are derivations of love;
they form the will, 196. In the spir.
world the varieties and comminglings of
affections in sound, are distinctly per-
ceived, 207. According to one's affection
for ºf: he has intelligence, 207.
External internal affections, in natu-
ral world almost all can be conjoined as to
external not as to internal affections, 272;
in spir. world they are conjoined as to
internal affections, 273. Matrimony is
usually contracted from external affec-
tions, 274; if no internal ones it is loosened
in the house, 275, 277. Affection for
truth, rep. § a virgin, 293. External
affections follow the body and are en-
tombed with it, 320. The good of mar-
º is a fascis*::::::: of *::: 427.
e opposites ections, joys sor-
rows, delights and sadness, 425.
AFFLICTION (Matt. xxiv. 21) sig. the
state of the church infested by evils and
falsities, 8o.
Afflux, 293.
AFRICAN: The African gets the prize
by telling the true origin of marriage love
** II4. -
GE. A married pair in heaven from
the Golden Age, 42...'The four ages, gold.
en, silver, copper, iron, their states re-
vealed from heaven, 73–82. They were
all from Asia, they #the Ancient Word;
they were rep, by the statue of Nebuchad-
nezzar, 78, mentioned, 115. In the
Saturnine or Golden Age men kncw they
were forms receptive of life from God,
wisdom was written in their hearts and
souls, the fall, 153(2). The ages of man
from infancy to old age, 185. Unequal
ages induce cold in marriages, in heaven
no inequality of age, all are in the bloom of
youth, 250. The Golden Age, 42, 75, 153:
Silver,76; Copper, 77; lion, 78; Iron
with Clay, 79. -
And, Duties, according to mutual aid
conjoin two partners into one, 176.
ALABASTER, steps of, 76.
ALACRITY, a moral virtue, 164.
Alcohol. The process of rectifica-
tion, etc., Purified wisdom may be com:
with it, 145.
ºt
º
i.
§
\;


INDEX. 6o I
ALcor AN. See KoRAN.
ALERTNESS, a moral virtuc, 164.
ALLUREMENT of senses, 101, 488.
At PHA AND OMEGA, the Lord so
named because each letter has a significa-
tion, 326.
Alph ABET. Each letter signifies some-
thing spiritual, 326.
AxBAssador and priests disputing,
they agreed in internals, 354.
AMENDMENT, simulations for sake of,
280, 282.
ANCIENTs. The Ancients in the golden,
silver, and copper ages were in true mar:
riage love, 73. The four ages described,
73; also their marriages, 73–82. The
most ancient people were in wisdom of
life, the ancient in wisdom of reason, 130.
In the most ancient times almost all came
together in a heavenly society who had
lived together on the earth, 205. Things
known to the ancients which were after-
ward lost, 220.
Asgei. An angel seen flying, 2, 4.
Angels of a heavenly society, 2–26, 42–3.
Angels are affections of love in human
form, 30, 42. Angels are seen with the
eyes of the spirit, 30–31. They are in the
marriage of good and truth, if not in this
marriage they are not angels, 44. An-
gelic spirits, 44. Their marriages, 50–
54. Angels clothed in white, their in-
dignation at false idcas of sex relations, 55.
Marriage love is celestial with the celes.
tial angels, spiritual with the spiritual
angels, 64. Nothing is more blessed to
them than to grow wiser, 60. An angel
uide, 75-82. Angels of heaven are
orms of God, angels of hell are forms of
a devil, these forms are opposite, 153(2).
How one changed into the other, 153(2).
Heaven is seen by the Lord as consisting
use, an angel is an angel according
to his use, 207. Angels are in love of
ruling from love of uses, a prince and a
priest, 266. , Angels are in close con-
junction with man, 404. Angels who
have the care of infants are immediately
under the auspices of the Lord, 410–414.
various relations where angels are
mentioned, 1-26, 42–44, 55–6, 75–82,
IoS-115, 132-7, 151(2)-5(2), 182-3, 207–
8, 231-3, 200–270, 293-4, 316, 320-0,
353-6, 38o, 415-422, 444, 461, 477, 5oo,
532–5.
ANGER attributed to the Lord because
zeal and anger appear alike in externals,
there is not the least of anger, wrath, and
vengeance in Him, 366.
ANIMAL. Sce BEAST. Various ani-
mals seen, correspondences, four ages
73-82. Influx is according to their forms,
86. Love of the sex is common to all
animals, ot-6. No animal can elevate
the understanding to view its loves; its
loves are absolutely united with its con-
nate knowledge, 96; and lead it blindly,
o6. A discussion by the Sophi of Greece
on the difference between man and ani-
mals; Christians do not know the dif-
ference, 151(2)-154(2). Sphere from
Lord proceeds through degrees to alli-
mals, 392, 397. Wonderful things in ani-
mals a continnation in favor of the Di-
vine, 416–22.
AN ripATHY arises from discordant
spheres, 171; not so fully perceived in this
world as in spir. world, the reason, 27.2–3.
Antipathy in internals, apparcnt sym-
pathy in externals, with some partners,
292.
ANTIQUITY, memorable things of, seen
with those of copper age, 77.
AORTA and its vessels, 315.
Apes. Some adulterers who appear
like apes, 5os.
APOCALYPSE REveALED, referred to,
515, commanded to write it, 522.
APOPLExx, 2.53. 47.o.
APPARENT love friendship and favor in
marriages, varieties of, 271-292.
APPEARANCE. The things seen in
heaven are appearances representative of
spiritual things, 76. Spaces in the other
life are appearances according to states
of mind, 77, 158.
Application. The male applies him-
self to pursuits in which the understand-
ing predominates, oo; the female to hand
and domestic work, or. Good received
according to the application of truth to
use, I23.
Appropriation of evils so far as man
favors them with his understanding, 489.
ARCANA or secrets of marriage love re-
vealed, 43; concealed with wives, 155(2),
166, 293. Secret things of the ancients
now lost, 220. . An arcanum from heaven,
between disunited souls of two a con-
junction is c.fected in a middle love by
which conceptions take place, 245. Se-
crets revealed which surpass in excellence
the secrets revealed from the beginning of
the church, 532; namely, concerning cor-
respondences, life after death, the spir.
sun, degrees, last judgment, God, 532,
these regarded by men of no importance,
3.
*śncurrectºr in heaven is in its very
art, not by any human hand but by the
Maker of the Universe, 11, 477.
ARGUMENTS for and against, rep. by
thunder and lightening, 415.
ARISTIPPUs, 151 (2).
AR1storle taught matters of reason,
his place in the spir. world, 151(2),
ARK for Word, 77.
ARMY of the Lord Jehovih, the people
of the Golden Age so named themselves,
ART. Forms of in heaven, 11, 14, 477.
ARTIFICER. Artizans in the spir.
world, their wonderful workmanship, joi.
As or ONE's SELF. This is the recip-


INDEX. 603
as ta:
BETRothal. A E. officiates at be-
trothals in heaven but not at weddings,
21. Betrothals and nuptials, 295-314;
they are treated of from the rational un-
derstanding, 295. Selection belongs to
the man, 296. He ought to court the
woman, 297; the woman ought to con-
sult her parents, 298. After consent
pledges should be given, 3oo. Consent
ought to be established and confirmed by
solemn betrothal, uses of, 301. By be-
trothal each is prepared for marriage love,
oz; and their minds conjoined, 303-4;
ily conjunction during this time not
permissible, to 5. After time of be-
ºal the wedding ought to take place,
306.
BIRDs of night, 79, 231; correspond
with confirmations of falsity so that they
appear as truths; a fatuous light within
illumines their eyes by which they see
objects in the dark as if in light; there is
a similar fatuous spir, light, 233.
BIRD or PARADise rep. marriage love
in the middle region of the mind, 27s.
Birth. Man is born without knowl-
edge, beasts with, because it gives him
unlimited capacity for development,
132-4. At birth he is like ground in
which no seed is planted, 134.
Bishop, 9.
BLEss. $oding is more blessed to
angels than to grow wiser and wiser, 69.
Marriages ought to be consecrated by a
priest; priests administer those things
which pertain to the Lord's love and bles-
sing, 308.
BLESSEDNEss of marriage, love per-
ceived in the higher regions of the mind,
69. Blessedness of marriage love in the
exteriors of the mind, 180, 183. From the
inmosts into marriage love the Lord
gathers all blessedness, *...
pleasures, 180, §: Blessedness
from the communication of uses, 266.
Blossom, aor.
Bluz rep, the beginning of marriage
love of the husband, dark blue marriage
love in the husband, 76.
Boox. . Three things in man, soul,
mind, body, 1or; the body is the ultimate,
158. Love from the spirit in the body is
enduring, not the reverse, 162. The gross
body dulls and absorbs the sense that
married partners are one flesh; angels
have not the grossbody and perceive this,
178. The soul constitutes the inmosts of
head and body, the mind is intermediate,
they are actually in the whole body, this
ls the reason º actions flow out from
the body in an instant, 178. The bosom
is as a royal court, the body as a populous
city round about; the body is under its
dominion, 179. The appearance is that
\ove ascends from the body to the soul,
the reverse is true, 191, 310. The body
composed of aqueous and earthly ele-
ments clothe the soul, 192, 272. Every.
thing done in the body is done from a
spir, origin, 220, 310. Love of world
makes the body, 268. The material
body is filled with cupidities, 272. An-
gels and spirits have a mind and a body
273. The body being cast off interna
affections appear, which before were con-
cealed, 273. After nuptials the marriage
of the spirit becomes the marriage of the
body. 31 o. The bodies of men, inwardly
regarded, are nothing else than forms of
their minds organized outwardly to serve
the soul, 3ro. The material body does
not live and think but the spiritual sub-
stance in that body, 315. Consorts are
united as to body through reception by the
wife of propagations of husband's soul,
32 I.
Bond. Wives love the bonds of mar.
riage if the men do, 217. On earth mar-
riages for the most part are external,
external things bind them together, these
ties are dissolved at death, 320.
Book. Of creation, see CREATION.
There are books in the spir. world, scribes,
writings, and libraries, 2 oz.
Borders of heaven, 155.
BoxN. Man is born corporeal, 94,
1oz. Man is not born into any love nor
into any knowledge, but into an inclina-
tion to love and a faculty for receiving
knowledge, 134, 350. The Lord pro-
vided that man should be born in total
ignorance that conjunction with him
might be effected, 134. Man is born into
the lowest region, the natural, 305. Man
is born without knowledge, to the end that
he may attribute nothing to himself but
to others, and finally to the Lord, 35o. He
is born corporeal, he becomes successively
sensual, natural, rational, and spiritual,
447.
Bosom. See BREAST. The bosom
is as a place of assembly, all things from
the soul and mind flow first into the
bosom, and thence into the body; it is the
lace where the two ways of mind and
§: meet, 179. Inmost friendship is in
the bosom, 180. Influx into, 183. Things
taken out of husband's bosom and in-
scribed on the wife, 193.
Box, 78.
Boys, their connate disposition, 218.
BRAIN, 315.
BRAss or copper sig. natural good, the
copper or brass age, 77.
BREAST, See Bosox. The sphere of
man is denser from the breast, 17 1, 224.
The wife perceives the husband's state
by touch on the breasts, 173. The breast
º man sig, wisdom from natural truth,
103. All things centre there, 193. Sup-
ported by ribs, 103.
BREATH. Reason sees that man after
death is not a breath as of a puff of wind,
29.


INDEX.
605
CHRISTIAN. Darkness of Christians, 4.
rance of nature of true marriage love,
42. He is permitted only one wife, to
take more infests and profanes religion,
7(b), 142, 338, 466. here is no chaste
esire for marriage except in the Chris-
tian world, 142. If Christians marry
more wives than one they commit both
natural and spir, adultery, 142, 330.
None but a Christian can shun adulteries
as sin, 153. The idea in the Christian
world that there are no employments in
heaven, 207. True marriage love only
with Christians, 337-34o. Christians
forbidden to marry more than one wife,
338, §. . Christian marriage love de-
stroyed by polygamy, 466.
Chrysalis, 418.
CHRYSolITE, 42.
CHURCH. There is a marriage of the
Lord and the church, of love and wisdom,
the Lord is love, the church is wisdom, 21,
62. The church is formed by the Lord in
man and through the man in the wife, 63.
Two things constitute the church and
heaven, truth of faith and º of life,
2. The New Church sig. the New
erusalem, its doctrinals, 82. he church
is from the Sacred Scripture, 115. It is
formed by good of life according to truth
of doctrine, 115. It is a marriage of good
and truth, 115, see 63, 76, 123-4. The
shurch is formed first in man, through
him in wife, if in her first it is contrary to
order, 125. The church is from the Lord
with those who go to Him and live accord-
ing to His Commandments, 120. Mar-
riage love is according to the state of the
church, 130-1. Their origin one, 238.
Impurity in the church from scortatory
love, 431. The church was represented
by the camp of Israel, 431. Adulterers
reject all things of the church and re-
ligion, 497. Marriage of Lord and
church is the spiritual marriage, 516–
520. The Christian Church which is
founded on the word is now at its end,
correspondences revealed that it may re-
Yive again, 532. True marriage love is
from the Lord, given to those received
into the New Church, 534.
Circe. Fable of Ulysses and Circe,
explanation, 521.
. CIRCLE. A company gathered in a
circle, 2. Circle, 8, 78. Circles around
the head rep. intelligence, various, 269.
ºucºusiascºs vary quality of deeds,
487.
CITRoN, 8.
CITRUs tree, 1e3.
Qivil things are below spiritual, 13o.
Spir, things form the head, civil things the
bºdy, natural things the feet, 130. "Civil
things are the laws which form a well
ordered society, 130.
Civility, one § the moral virtues, 164.
Clay. The age of iron mixed with
clay, a visit to, sig. those with whom the
truth of the Word is falsified, 79.
ClFAN and unclean in marriages, 140,
430, 431. The law (Deut. xxiii. 13, 14)
explained, 431. The lewdness of scorta-
tions turned into impure and filthy things,
43o-T.
Clouds seen as if in combat, 315.
CLUSTER of grapes with leaves of sil-
ver from those of silver age, 76. Cluster
of grapes, good and bad sig. delights of
wisdom, and pleasures of insanity, 294.
Cocks are vain glorious lovers, 378.
ConAbrt. See Dwell.
CoHABITATION. There is a spir. co-
habitation with married partners who
tenderly love each other, however distant
in body, experience confirms this, 158;
even after death of one partner, 321 (7).
The quality of cohabitation during mar-
riage may be internal or external, 322.
Coriobation a process in manufacture
of alcohol, its correspondence, 145.
Coºp. In most men there is pro-
foundly inherent a marriage coldness, 167.
Husband grows cold from various causcs,
enumerated, 208. It is ill with men when
they are cold to their wives, well whicn
warm, 208. The causes of colds, sepa-
rations, and divorces in marriages, 234–
270. Spir. Cold is the privation of love;
spirits who are merely natural are cold,
235. In marriages spir. cold is disunion
; souls and disjunction of minds, 236;
aversion, ...? its evil cffects, 236; its
causes, internal, 238-45; external, 246-5o.
Scortatory love stores up cold, 247, 5oo.
Cold from no application to usc, 349;
from inequality, 25o; adventitious causes,
257-9. Cold is in the mind, thence in the
body, 26o. From insanity in spir. things,
294; cold from wandering lust, 453; from
wanton requirement of marriage debt,
472.
CoLLEGFs, 207.
CoLoR in spiritual world, rainbow, 76,
hyacinthine, 151(2). Sce BLUE, CRixson.
Colum N. Successive and simultane-
ous order likened to a column sub-
siding into a plane, 314,
CoMMANDMEs.TS, Decalogue, 52.1; of
regeneration are five, 525.
CoMºMo'N. . Adventitious causes of cold,
one is becoming common, 256.
CoMPANIES OF SP1Rnts, 2-26.
Coat PAN10NSHIP. In the heavens
there are the most joyous companion-
ships, their origin and nature described, 5.
CoMPARISON. In heaven actors rep.
lower parts for the sake of comparison,
but not opposites except remotely, 17.
See 425,444.
CoNCEit. See PRIDE. When man foves
wisdom in himself, or loves himself on
account of it, it is an evil love and is
called conceit, or love of his own intelli-
gence, 88. How it is transferred to the


598 SCORTATORY LOVE. [No. 535
and understanding, with his prudence and wisdom, fall into
disuse, and become sluggish and enfeebled.” And I asked
again,_*What other miracles shall I do?”
And then the cry was made:-"Perform such miracles
as Moses did in Egypt.”
To this I answered:—“Perhaps you would harden your
hearts at them, as Pharaoh and the Egyptians did.”
It was answered that they would not.
And again I said:—“Assure me that you will not dance
around a golden calf and adore it, as the posterity of Jacob
did, within the space of a month after they had seen the whole
of Mount Sinai on fire and heard Jehovah Himself speaking
out of the fire, thus after the greatest miracle of all." A
golden calf in the spiritual sense is the pleasure of the flesh.
And it was answered from below:—“We shall not be like
the posterity of Jacob.”
But I then heard it said to them from heaven:—“If you
believe not Moses and the Prophets, that is, the Word of
the Lord, you would no more believe from miracles than
did the sons of Jacob in the wilderness, no more indeed
than they believed when they saw with their own eyes the
miracles which the Lord Himself wrought when He was in
the world.”


6OO INDEX.
none but a Christian can shun them as
sins, 153. Divorces are from adulteries,
234, e only cause, 255, 468-9. To
attain state of angels must shun adulteries
and all evils as infernal, and go to the
Lord; adulteries are the complex of all
evils, 356. . The love of adultery not re-
garded as sin is opposite to marriage love,
423; it destroys marriage, 424; called
scortatory love, 423–444. The connubial
relation of evil and the false is adultery,
427-429. Four kinds of adultery; adul-
tery of purpose, by confirmation, with pre-
meditation, unpremeditated, 432. Adul-
teries, their kinds and degrees, treated
in series, 478–514. Some hundreds of the
learned from the European world all of
whom except ten said only public law
makes the distinction between marriage
and adultery, 478. Three kinds of adul-
tery, simple, double, and triple, 479;
simple is of a married person with one
unmarried, 48o; double when both are
married, 482; triple is with blood rela-
tions, 484. Four degrees of adultery,
485; first degree, from ignorance, 486;
these are light, 487; second degree, from
lust, these are imputed according as the
understanding afterward favors them or
not, 489; third degree, of reason, con-
firming that they are not evils of sin, 490;
these are grievous according to confirma-
tion, 491; fourth degree, of the will, these
are the most grievous, 492-3; the third and
fourth degrees are ev.ls of sin, 494. Adul-
teries from purpose and #ºn ron-
firmation make men natural, sensual, and
corporcal, 495; such at length reject all
things of 㺠church and religion, 497;
such are rational when in externals, but
not when in internals, 498–9. A general
who in the world made nothing ot adul-
terics, reasons shown him why adulteries
are infernal, 481. Varieties of, 483.
Double adultery lays a man waste of every
spiritual good, 483. Adultery of reason
less grievous than that of will, 4co. Not a
hundred out of a thousand believe adul-
terics to be sins, 5oo. . The more griev-
ous lusts of adultery, the lust of deilora-
tion, 5o 1-5, hell of, 5os; lust of varieties,
soo-51o, hell of, 51o; lust of violation,
their hell, 511–512; lust for seducing in-
nocences, their hell, 513–4. Whoredoms
and adulteries correspond to falsifications
of truth and adulterations of good, 518.
Fº adultery is the connubial connection
evil and the false, 520. Satyrs corre-
spond to wanton adultery, 521. Imputa-
tion of scortatory love, 523-531.
AFFECTION. All angels are affections
of love in human form, 42; their ruling
affection shines from their face, their gar-
ments according to it, 42. Women are
created by the Lord affections for the wis-
dom of man, 56. The affection of the
male is for knowing, understanding, and
for acquiring wisdom, how developed
successively, oo; the āffection of the fe-
male is for loving knowledge, intelligence,
and wisdom in the man, 91...The wife
is gifted with a Pºpº of the hus-
band's affections, and a prudence in
moderating them, 166–8, 173, The aſ:
ſections of women are entirely distinct
from the affections of men, 175. In the
spir, world all are clo according to
their affections, 175. Influx of Divine
love, wisdom, and use into the soul, thence
into the interior affections and thoughts
of the mind, 183. Every affection of love
is a property of the will, 196. The wife
appropriates the husband's affections
197. Affections are derivations of love;
they form the will, 196. In the spir.
world the varieties and comminglings of
affections in sound are distinctly per-
çeived, 207. According to one's affection
for knowledge he has intelligence, 207.
External and internal affections, in natu-
ral world almost all can be conjoined as to
external not as to internal affections, 272,
in spir; world, they are conjoined as to
internal affections, 273. Matrimony is
usually contracted from external affec:
tions, 274; if no internal ones it is loosened
in the house, 275, 277. Affection for
truth, rep. § a virgin, 293. External
affections follow the body and are en-
tombed with it, 320. The good of mar-
riage is a fascis d affections of good, 427.
The opposites of affections, joys and sor-
rows, delights and sadness, 425.
AFFLICTion (Matt. xxiv. 21) # the
state of the church infested by evils and
falsities, 8o.
Afflux, 293.
AFRICAN, The African gets the prize
by telling the true origin of marriage love
** II.4.
GE. A married pair in heaven from
the Golden Age, 42...'The four ages, gold.
en, silver, copper, iron, their states re-
vealed from heaven, 73–82. They were
all from Asia, they the Ancient Word;
they were rep. by the statue of Nebuchad.
nezzar, 78, mentioned, 115. In the
Saturnine or Golden Age men knew they
were forms receptive of life from God,
wisdom was written in their hearts and
souls, the fall, 153(2). The ages of man
from infancy to old age, 185. Unequal
ages induce cold in - in heaven
no inequality of age, all are in the bloom of
youth, 250. The Golden Age, 42, 75,353;
Silver,76; Copper, 77; iron, 78; Iron
with Clay, 79. -
AID. Thuties, according to mutual aid
conjoin two partners into one, 176.
ALABASTER, steps of, 76.
ALACRITY, a moral virtue, 164. .
Alcohol. The process of rectifica’
tion, etc. . Purified wisdom may be com"
pared with it, 145.


INDEX. 603
Hºnºlitkº ºr
who ſad tº Wr uſ"
nº undertºir; º;
See ANMu Mº "
ºr tº it: *::::
ºrszºº
ſetti, º, ...
* 15-43%. º:
BETrorHAL. A priest officiates at be-
trothals in heaven but not at weddings,
21. Betrothals and nuptials, 295-314;
they are treated of from the rational un-
derstanding, 295. Selection belongs to
the man, 296. He ought to court the
woman, 297; the woman ought to con-
sult her parents, 298. After consent
pledges should be given, 3oo. . Consent
ought to be established and confirmed by
solemn betrothal. uses of, 3ol. By be-
trothal each is prepared for marriage love,
*. and their minds conjoined, 303-4;
illy conjunction during this time not
permissible, 305. After time of be-
º the wedding ought to take place,
306.
BIRDs of night, 7.9, 231; correspond
with confirmations of falsity so that they
appear as truths; a fatuous light within
illumines their eyes by which they see
objects in the dark as if in light; there is
a similar fatuous spir, light, 233.
BIRD or PARADise rep, marriage love
in the middle region of the mind, 270.
Birth. Man is born without knowl-
e, beasts with, because it gives him
unlimited capacity for development,
# At birth he is like ground in
which no seed is planted, 134.
Bishop, 9.
BLEss. Soding is more blessed to
angels than to grow wiser and wiser, 69.
Marriages ought to be consecrated by a
priest; priests administer those things
which pertain to the Lord's love and bles-
sing, 308.
BLEssed Ness of marriage, love per-
ceived in the higher regions of the mind,
69. Blessedness of marriage love in the
exteriors of the mind, 180, 183. From the
inmosts into marriage love the Lord
gathers all blessedness, happiness, joys,
pleasures, 180, 335. Blessedness
from the communication of uses, 266.
Blossom, 201.
BLUE rep, the beginning of marriage
love of the husband, dark blue marriage
love in the husband, 76.
Body. . Three things in man, soul,
mind, body, 1or; the body is the ultimate,
158. Love from the spirit in the body is
enduring, not the reverse, 162. The gross
body, dulls and absorbs the sense that
married partners are one flesh; angels
ave not the gross body and perceive this,
178. The soul constitutes the inmosts of
head and body, the mind is intermediate,
they are actually in the whole body, this
is the reason why actions flow out from
the body in an instant, 178. The bosom
is as a royal court, the body as a populous
city round about; the body is under its
dominion, 170. The appearance is that
Mºve ascends from the body to the soul,
the reverse is true, 101,316. The body
composed of aqueous and earthly ele-
ments clothe the soul, 192, 272. Every-
thing done in the body is done from a
spir, origin, 220, 310. Love of world
makes the body, 268. The material
body is filled with cupidities, 272. An-
gels and spirits have a mind and a body,
273. The body being cast off internal
affections appear, which before were con-
cealed, 273. After nuptials the marriage
of the spirit becomes the marriage of the
body, 3ro. The bodies of men, inwardly
regarded, are nothing else than forms of
their minds organized outwardly to serve
the soul, 3 to. The material body does
not live and think but the spiritual sub-
stance in that body, 315. Consorts are
united as to body through reception by the
wife of propagations of husband's soul,
32 I.
Bond. Wives love the bonds of mar-
riage if the men do, 217. On earth mar-
riages for the most part are external,
external things bind them together, these
ties are dissolved at death, 320.
Book. Of creation, see CREArion.
There are books in the spir. world, scribes,
writings, and libraries, 2 oz.
Borders of heaven, 155.
Boas. Man is born corporeal, 94,
1oz. Man is not born into any love nor
into any knowledge, but into an inclina-
tion to love and a faculty for receiving
knowledge, 134, 35o. The Lord pro-
vided that man should be born in total
ignorance that conjunction with him
might be effected, 134. Man is born into
the lowest region, the natural, 305. Man
is born without knowledge, to the end that
he may attribute nothing to himself but
to others, and finally to the Lord, 35o. He
is born corporeal, he becomes successively
sensual, natural, rational, and spiritual,
i-
“io-ow. Sec BREAST. The bosom
is as a place of assembly; all things from
the soul and mind thow first into the
bosom, and thence into the body; it is the
lace where the two ways of mind and
§: mcet, 179. Inmost friendship is in
the bosom, 180, lnflux into, 183. Things
taken out of husband's bosom and in-
scribed on the wife, 193.
I}ox, 78.
Boys, their connate disposition, 218.
BRAIN, 315. -
BRAss or copper “ig. natural good, the
copper or brass age, 77.
BREAST, See Bosom. The sphere of
man is denser from the breast, 17 1, 224.
The wife perceives the husband's state
by touch on the breasts, 173. The breast
§ man sig. . wisdom from natural truth,
103. All things centre there, 193. Sup.
ported by ribs, 103.
BREATH. Reason sees that man after
death is not a breath as of a puff of wind,
29.


606 INDEX.
wife and becomes marriage love, 88
103-4. Unless so Hajj man would
perish, 353.
CoNCEPTION of the Lord was of the
Father, 82. Conceptions from disunited
souls possible through a middle love, 245;
the state of love before conception and
after it, 403.
CoNCERTs of music in heaven on days
of festivity, 17.
CoNCLUDE. To think and conclude
from the interior and prior is from ends
and causes to effects; but to think and
conclude from effects is to conjecture
causes and ends from the lower region of
the mind; this is against order, the former
is according to order, 408.
CoNCUBINAGE permitted for cause, 276;
treated in series, 462-476; definition of,
462; two kinds, 462; which º differ,
one conjointly with the wife, one apart
from the wife, 463; conjointly with a wife
is detestable, heaven closed to such, 464;
it is polygamy,.46s; why permitted to
Israelites, 465; it is scortation destructive
of marriage love, 466; concubinage apart
from a wife, engaged in from just causes
is not unlawful, 467. These causes
enumerated, 468–76. The causes of di-
vorce are causes of concubinage, 468;
causes not real, 474. Those in concu-
binage from real causes may be in mar-
riage love, but it is concealed, 475. Kings
who were in concubinage from real
weighty causes, 475. While it lasts actual
conjunction with wife not lawful, 476.
CoNCUBINE. The idea of eternal was
taken away from marriage with two part-
ners, the wife felt she was as a concu-
bine, the husband as a fornicator, 2.16(a).
A concubine is a substitute for the bed,
2.
CoNCUPiscENCE. See LUst.
CoNFIDENCE, a state of marriage love,
it is of the heart, 180.
CoNFIRM. Confirmers who could make
to appear true anything they wished,
233. Confirmations from nature in favor
of the Divine, from the vegetable and ani-
mal kingdoms, 416–422. Atheists who
confirm themselves in favor of nature, 221.
Adulteries of the third degree are by those
who by the understanding confirm that
they are not evils of sin, 490; these are
grievous according to confirmation, 491;
confirmations are effected by reasonings
drawn from delights, pleasures, appear-
ances, and fallacies of the senses, 491;
these render men natural, sensual, and
corporeal, 495–7.
CoNFIRMERs whom angels called beast-
men because they could not see whether
a truth is true or not, but confirm what-
ever they will, 233; this is not the mark
of an intelligent man, 233; their lot in
the other life, 233.
CoNFIRMATIONs of falsities rep. by
birds of night, 233. They are effected
by reasonings; of evil and falsity by rea-
sonings from the delights, pleasures, ap-
pearances and fallacies the bodily
senses, but confirmations of good and
truth take reasons from a region above the
sensuals of the body, 491. According to
the confirmations man turns toward
heaven or toward hell, 491. Adulteries
are imputed according to their confirma-
tions, 490–491, 495, 497.
CoNJUGIAL. See MARRIAGE.
CoNJUGIAL LovE. See MARRIAGE
VE.
, Conjug|ALE. Every step, in religion
is also a step in the conjugiale, 80. The
conjugiale is the desire of living with one
only wife, 8o
NJUNCTION. In both male and fe-
male from creation there is implanted a
tendency to conjunction into one, 32, 37,
88–92, 156(2)-183. Love is nothing else
than a desire and urging to conjunction,
37; it must be reciprocal, Go-1. The con-
junction of good and truth is the church,
63; it makes love to be love indeed and
wisdom wisdom indeed, 65. There is a
conjunction of the created universe with
the Creator thus perpetual conservation,
85. When man receives the church he
is in conjunction with the Lord, 123.
The conjunction of souls and minds by
marriage, 156(2)-183. Marriage love con:
joins two souls and minds into one, 158,
177-9. Will of wife conjoins itself with
understanding of man and º,
159. , Conjunction is effected gradually
and becomes more and more interior to
eternity, 162. , Conjunction of wife with
man's rational wisdom is from wi
with his moral wisdom it is from without.
163-6. How the wife is conjoined with
the husband, 17o–3. All conjunction
and disjunction is through spheres, ;
Spheres make distances in the spir, world,
171. Conjunction by transfer of the
powers of the hus 172-3; by duties
proper to each which are of mutual help,
#76. The influx of soul into bosom and
thence into body incites to conjunction,
179. Conjunction into one man (home),
a 14-5. Disunited souls conjoined throug
a middle love, 245. In all conjunction by
love there must be action, reception,
re-action, 293. Evils from conjunctions
of body before marriage, 305. Con-
junction or union of souls and minds by
true marriage love, 321-2. The nature of
spiritual conjunctions, eternal, 321. Con-
!. with the Lord when He is ac-
Knowledged as God of heaven and earth,
and when one lives according to His pre-
cepts, 341. -
CoNJUNctive. In every least thing,
33, 37, 46, 316.
. Connate knowledge limits progres:
sion, connate faculty does not, 134. From


INDEX. 607
* 1: Tºrº
inº of ºn indiº
gm te delights *: :
ºf Eliºs dº
it cºnfirtatiºns d tº it
reasons frºm 1ſºº
iº.
mºtiºns tº *:
toward tºl #!. *:
ºd sº tº “tº
401, 405, tº
††,
ºu Lºu Sº
up. Every ºf **
spin the ºl. .
jºin dai"
%
%. -***
is like º:
creatºn - º :*
cºnjundº.
..., Lºº.
º } - tº gº
connate knowledge an infant cannot apply
itself to breast, 133.
CoNNUBIAL love is polygamic and las-
civious, 78. In heaven there are mar-
riages, below heaven connubial ties that
are formed and severed, 192. Connubial
desire of evil and the false, 293. The
connubial relation of evil and the false
meant by adulteries, fornications, and
whoredoms in the spiritual sense of the
Word, 427-8; it is adultery, 427-429; and
anti-church, 497; all in heli are in it, 520.
CoNscience a spiritual virtue, 164;
troubled by disagreements, how allayed,
271.
Conscientious persons who are
troubled by disagreements with their
consorts, 271.
CoNSECRATE At betrothals in heaven
a priest consecrates the consent, 21.
Marriage ought to be consccrated by a
priest, 308. '
CoNSENT constitutes marriage and ini-
tiates the spirit into love, 200; after con-
sent pledges ought to be given, 3oo; and
betrothal should then take place, 3ol.
CoNSERVATION of the universe is from
conjunction with the Creator, 85. Con-
servation is perpetual creation, 86.
CoNsociate. In heaven all conso-
ciated according to affinities and near-
ness of love, 5o. ln Golden Age they had
§onsºciation with angels, 153 (2).
:* consociated with spirits and
els, 45.
ossoRr. See PAIR. Marriage love
erfects an angel, for it unites him with
s consort, 52. After death consorts
who are merely natural separate and unite
with others, their final lot, 54. Two con-
sorts are the form of the marriage of good
and truth in their inmosts, and in what
follow therefrom, Toi-2. Two newly
rºle consorts receiving their friends,
3.10.
ConsumMATIon of THE AGE sig. the
last time or end of the church,80, which
is now, 80.
Qontempt from spir. cold, 236.
CoNTINGENcies and circumstances vary
everything, 485, 488.
CoNTRARIES. See Opposites.
Conversation, 4. Heavenly joy not
from conversation, 3.
Convince. The spirit is convinced
by reasons, 295; these things in the mind
are above the things which enter by au-
thority, 295.
. Copper sig. natural good, 77. Those
living in the Copper Age, 77. Their
heaven guarded from polygamists, adul-
terers, and fornicators, 77. Plates of
copper given by Grecian sages, 182.
Corpokkal. Man is born corporeal,
so, Ioz; which is like ground, the suc-
cessive opening of the higher degrees, 59,
noa. From corporeal he becomes natural
then rational, finally spiritual, so, 447.
He remains corporeal unless he learns
from others, 133. Adulteries render
man natural, sensual, and corporeal, 495–
6. Corporeal spirits, 495. The corpo-
real love themselves only, 496. See
DEGREE. -
CoRRespondence. There is a corre-
spondence of marriage love with the mar-
riage of the Lord and the church, 62–4,
70-2. The science of, cultivated in Asia
and Egypt, 76; in Silver Age, 76. There
is a correspondence between spiritual and
natural marriage, 76. The knowledge
of correspondences was lost, 78. The
marriage of the Lord and the church and
its correspondence, 116-131. Corre-
spondence, in marriages, 126–7. What
correspondence is, 127. Marriage love
corresponds to affection for genuine
truth, its chastity, purity, and holiness,
127; correspondence of fecundation to the
potency of truth; bearing offspring to the
propagation of truth; love of infants to
the protection of truth and good, 127.
Correspondences are of the natural man
with the *::::: 127. It is the relation
of natural things with spiritual, 127.
The fables of the ancients were corre-
spondences, 182. In the descent of love,
wisdom, and use into the body they are
changed into what is analagous and cor-
respondent, 183. Idolatries from cor-
respondences, how, 342. Various cor-
respondences of delights in hell, in heaven,
430. The correspondence of whoredoms
with violation of spiritual marriage, 515-
21. References on correspondence, sis.
Correspondence is the relation between
the natural and spiritual sense of the
Word, 515. Correspondences revealed,
532.
Cortical substance of brain, 315.
Courts of justice in heaven, 207. An
open court, 208.
Covenanr between Jehovah and the
heavens, 75. The Old and New Cove-
nant, 128. . Covenant sig. conjunction,
129, Marriage covenant is for life, 276,
466,480. It is made before the nuptials,
oz,
3 CRAB. , Walk of crab likened to faith
of authority without use of reason, 295.
CREATE. Man was created for mar-
riage love, 66, 180. Man created a form
of God, how perverted, 153(2). Man is
so created that all that he wills, thinks,
and does appear as in himself and of him.
self, 444.
CREATION. From first creation, 28,
29. The universe was created by the
Lord a most perfect work, nothing more
perfect than woman, 56. The end of
ends of creation was the use of marriage
love, the propagation of the human race,
and the angelic heaven, 60, 68. ( …I
and truth are the universals of creation.


608 INDEX.
84, 85, 87. The order of creation, all
depend on the Lord, 85. The end is
heaven, 85. Marriage is of creation, 156.
From creation in man and woman there
is implanted an inclination to conjunction
into onc, 156(2). Book of Creation, 156
(2), 193-4. Creation is from Divine love
by Divine wisdom in Divine use, 183.
Continuations of creation by propagation,
133. Creation of woman out of man, 193
–201. Creation from spir. sun, 235. The
propagat.ve faculty implanted by crea-
tion, 238. Everything created by the
I ord is representative, 294. How angeis
think of God before creation, 328. A re-
lation concerning those who attribute the
production of all things to nature and not
to God, 38o. Discussion (1) whether na-
ture is of life or life is of nature; (2)
winether the centre is of the expanse or
the expanse of the centre; (3) concerning
the centre and expanse of nature and of
life, 3So. Angels asked Swedenborg
how there can be a love opposite to crea-
tion, 444. He replies evil is not of crea-
tion, it is nothing of good, but it is not
nothing, opposites explained, 444.
CREATOR, 1 15, 204, 479.
CRIMson rep. tue marriage love of the
wife, 76.
CRocodile sig. evil intent and slyness,
"cows of chastity is virginity, 5oz.
Cupidities of the flesh are conglomer-
ated lusts of evil and the false, 440. See
Lusr.
DANCEs, 3.
DANEs. Their idea of the origin of
marriage love and its potency, 193, 111.
DARKNEss of the north sig. dullness of
minºl and ignorance of truth, 77.
DAUGHTER sig, good conceived in the
sp.r. man and born in the natural, 12o;
affection, 129; good, 220.
DAUGHTER-IN-LAw, 120.
DEATH. Man a man after death, 28–
31, 182; but a spiritual man, 31; he ap-
bears to himself the same, 31; the dif-
erence between the natural and spir.
man, 31. Love is man's very life, and
remains after death, 34. Disbelief in
life after death, 39. Love of infants con-
tinues after death, 41 o. They are edu-
cated and grow up there, 410-414. For
experience of life after dº see the
relations.
DEcAlooUE. Why revealed with so
reat a miracle, 351. They are civil
aws and laws of religion, 351. Adul-
terers regard it as a childish little book,
521. Life according to Decalogue, 528.
DECANTATION in process of manu-
facture of alcohol, sig, spir. purification,
145.
DeceAsed. Consorts who are in-
ternally united, when one dies the spirit
of the deceased dwells continually with
the spirit of the one not deceased, 321(7).
DEcLARATION of love belongs to men,
296.
DEEDs judged according to will and
understanding in them, evil deeds sig.
evil will, 527; they flow from the heart,
530.
DEFECATION sig, spir, purification, 145.
DEFLORATION, lust of, 501-5; more
grievous than lust of adultery, it is in-
famous and atrocious, son, 504; the griev-
ous lot of those in it, 505.
DEGREEs of society in heaven, 16.
Degrees of wisdom; namely, knowledge,
intelligence, and wisdom, 130; of soul,
mind, and body, 158. Influx of delights
through degrees, from the soul, into the
interiors of the mind, thence into its ex-
teriors, thence into the inmost bosom,
thence into the genitals, 183.
of the marriage spierc, Divine, celestial,
spiritual, natural, animal, corporeal, with
plants it is devoid of life, 225. Three de-
grees, 270. Wilat proceeds from the
Lord passes through degrees from the
Lord to men, animals, vegetables, and
minerals, 397. Their order of opening in
man, 447; the hig.er rest on the lower,
447. Three degrees of mind, 495; three
degrees of the natural man, those in
worldly love in first degree called natural,
those in delights of senses in second de-
gree called scnsual, those who love them-
selves only in third called corportal,
496. Degrees of adultery, 478-499;
four degrees of, 432, 485-499. Man dis-
tinguished from beasts by his mind being
divided into three degrees, 405.
rohibited degrees (...ev. xviii), 519.
octrine of degrees revealed
Swedenborg, 532 (vi).
DELIGHT. The delight of the soul is
from love and wisdom in use, its influx,
8; they are imperceptible beatitudes but
in their descent become perceptible as
delights and pleasures, 10. Happines
from the body alone is transitory, 16.
Heavenly delights from love of use, 18.
Every love has its delight, for love lives
by it, 18. The delight of the love of uses
is a heavenly delight, 18. There are
ultimate delights in heaven, 44. In mar-
riage love are gathered all delights from
first to last, 68, 534; its delights exceed
those of all other loves, 6S-9, 82.
wedded pairs both are in the delights ºf
the blessedness of innocence, 115. With
those whose end is eminence there is only
natural delight which comes of worldly
glory, 128. The blessed delights of mar-
riage love are known only to those who re-
ject the horrid delights of adultery, 137.
All the deligits of true marriage love even
the ultimate are chaste, 144. Wives are
receptacles and sensories of the delight:
of marriage love; a sixth sense in palms ºf


INDEX.
609
lºsed drº's ºn
to trºpºs
ARATION (; ºr tº:
sjºse; ºr: Fºr
ning in tº tº º
gº tº in a 2-
among ºf*:
FA12, is tº º
ºn is ſº
njattoºs ºf Kºº
tº imit5%.
sº sº; i. º.
ºf wºm, trºº
re, and º.º.
. . . . .
jº frºntº. º:
ºf the mind tº º:
ºne into tº *:
ſº the Rits º º
riage split. º: t
nºnril arºl º,
Jºdi Itº 3.
c. Wºº Kºi..
ses tº *:::
º, ſº ºº
Tºº.
". . . a dº
hands by which they perceive all the
states of the husband, 155(2). The de-
lights of marriage love are innumerable
and ineffable; they come from the uses
of love and wisdom, 183. The sense of
marriage love is the delight of delights be-
cause of its supereminent use, 183.
Woman feels the delights of her heat in the
man's light, 189. This is its receptacle,
189. Marriage delights with wives
spring from their will to be one with their
husbands, 198. She feels the delights of
ber own heat in the man's light, 198.
Spir, delights conjoined with natural
cause lovingness and thence the faculty
of acquiring wisdom, 211, Delights of
marriage love are delights of wisdom, 293–
,,443. They are rep. by grapes of a
elicious flavor, 294. A garden, admit-
tance to those in delight of marriage love,
316. Delights in lowest region of the
mind, 335. All delights and felicities in
true marriage love, 335–6; granted by the
Lord only to those who approach Him,
and live according to commandments,
336-7. True marriage love only with
thºse in Christian Church, 336-9. The
delights of evil and of good are opposites,
427; manifested in various correspond-
ences, 430. Delights from the sphere of
scortatory love, and those from mar-
riage love are opposites, as hell and
heaven, 439-443. Delights of marriage
love are delights of wisdom, those of
scortatory love are pleasures of insanity,
442-3. Delights of heaven and of hell,
461.
DELIRIUM of those who talk much with
themselves, 267.
FMocknus. His disciples laugh at
everything, 182.
DEMosthen Es is with Plato, 182.
Depravity predicated of the will, from
inheritance, adulteries of fourth degree
are deeply seated as depravity, 493.
DERANGEMENT of mind from falsities,
212.
DESERTION. The soul of man ap-
propriated from his prolific gift, a provi-
sion lest the wife after conception be left
by the man, 172.
DFTERwis Ations are at the good
pleasure of the husband, 221.
Devils. Satans are those who love
only the world, and themselves on ac-
Count of the world; devils are those who
live for themselves alone, 18. A devil
from hell in love of rule from self love,
his dreadful appearance, idea of pre-
eminence, emperor of emperors, 363;
another who imagined himself god of
gods, 264: two others who had been popes,
the feet of one in a basket filled with ser-
bents, 265. Devils those in evils from
the will, satans those in evil from the
understanding, 492.
Diamond, 7, is, 22, 136.
DIGNITIEs in heaven, 7, 15, 16. How
regarded by evil, and by good, 250, 262,
265; dignities promote uses, 200; men-
tioned, 281.
DINNER in heaven, 14-16.
DioGENEs is at the foot of Helicon be-
cause he esteems worldly things as
naught, and employs his mind only on
heavenly things, 182.
Discipt. Es. The disciples rep. the
church, Peter truth and faiu), James char-
ity, John the works of charity, Iro,
Those who are instructed are called the
Lord's disciples, 201.
Discordant
Discord from cold, 236.
minds, 281.
Discourse. Belief that heaven con-
sists in courteous discourse, 3.
Disju NCTION. All conjunction and
disjunction from spheres, 171. Dis-
union of souls and minds, 215.
Diss EMBLER. Every man not in-
wardly led by the Lord is a dissembler,
a deceiver, a hypocrite, 267.
Diss, Militudies, internal and external
246; marriages of, like conjunctions of
different kinds of animals, 247; in spir.
world dissimilitudes are separated, 273.
DisrAscFs and spaces in spir, world
are appearances according to states of
mind, 78; there splieres make distances
by effecting conjunction and presence or
absence, 171.
DustiNction between spiritual and
natural from experiences, 320-9; between
degrees of evil in sex relations, not seen by
those who do not regard adulteries as
sin, but clearly scen by angels, 403. See
DEGREE.
Diversities and varieties, their num-
ber infinite, in heaven varieties, in hell
diversities, varieties and diversities in
marriages, 324.
Divid E. Everything is divisible to
infinity, 185; by division it becomes more
multiple not more simple, and approaches
nearer to the infinite, 329.
Divine Good AND DIvise TRUTII.
All Divine truth shines in the heavens, 77.
The Lord God the Creator is Divine Good
itself and Divine Truth itself, or Divine
Love and Divine Wisdom, 84. The uni-
verse and everything in it is from Divine
Love by Divine Wisdom, 87. In the
Lord the Creator are Divine Good and
Divine Truth in their very substance;
the Being of His substance is Divine Good
the Going-forth of i is substance is Di-
vine Truth, 115. The Word in its es-
sence is Divine Good an i Divine Truth
united, 128; and this is the Lord, 129,
Divine JUSTICE. It is contrary to
Divine justice that they who acknowledge
God and from religion live the laws of
justice should be condcmned, 351.
Divise LovE AND Divise Wisdom.
See Diving Good and Divine TRuth.


6IO INDEX.
Divine Love, Divine Wisdom, and Divine
Use flow into the souls of men as one, 183.
Divine OPERATION in nature, 416–
422.
Divismele. Everything divisible to
infinity, 185, 329.
Divorce. Divorces are from adul-
teries, because these are entirely opposite
to marriages, 234; cause of divorce adul-
tery, 255, 276; by it there is a complete
separation of minds, §§§ not so by causes
of separation, 255. What enormities and
destructions of societies would come from
dissolutions of marriages at pleasure of
husbands, 276. ...The only cause of total
separation or divorce is whoredom, to
this cause belong manifest obscenities,
and malicious desertion, 468. Whore-
dom destroys marriage love even to the
point of extermination, 468. Whº.
vorce is not always sought, 469. ree
divisions of the cause of divorce, the first
and third to be decided by a public judge,
the second by the man himself as judge,
468.
DoctriNE. The doctrinals of the
New Church in five statements, 82. Re-
vealed by the Lord, 532–5.
DoG sig. lusts, three and two headed,
79. , Mentioned, 134; of indulgences or
whelps of delights, those in lust of de-
floration, 505.
Dolls, love of, proof that woman is
born love, 218, 396.
Dom EST1c AFFAIRs are under the wife,
roo.
oMINION. Belief that heaven con-
sists in dominion, 3; experience, 7; in
marriage produces cold, 248. When it
exists there is no true marriage love, 291.
Door. The various sciences are like
doors leading to rational wisdom, 163.
Dove seen in a heavenly society when
marriage love was discussed, 155(2), 208,
27o, 293.
DRAGoNs. Various evil animals rep.
lusts, dragons rep. falsities, 79.
DRAMATIC REPRESENTATIONs, 3; in
heaven in which they represent the virtues
of moral life, 17.
DRINk. In heaven they ate and drank,
16. To drink water from a fountain sig.
to be instructed in truths, 182.
DRINks. In heaven there are foods
and drinks, 6.
DRUNKENNEss a cause of legitimate
ation, 252, 472.
UNG. See FILTH.
DURA MATER, 315.
DUTCH or Hºrs, their opinion on
the origin of marriage love, Io.3, 1os.
Duties. Those proper to the hus-
band and those to the wife, 174-6. Con-
junction by these duties, in the one under-
standing and in the other will predomi-
nates, 174-6.
Dwell. Happiness of dwelling to-
gether increases or decreases according
to marriage love or its absence, 213.
After death of one consort the two are not
separated, the spirit of the deceased
dwells with spirit of the other, 321(7).
EAGLE a badge of a heavenly society,
15, 20, 75. Mentioned, 79,495.
EAR. Why two ears, one refers to the
will the other to the understanding,316.
The ear does not hear, but the spirit by
the ear, 440.
EARNESTNEss, a moral virtue, 164.
Earth, 13, 27, 37, 49, 69, 71, 144, 320.
The earth or ground is the common
mother, 206, 307.
EARTH (lower). It is next above hell,
EAST. The Lord is the east, because
He is the sun there, 261.
EAT. Eating with patriarchs and
apostles, 5-6. Eating with a prince in
heaven, 14-16. Eating of the trees of
knowledge, and of life, sig. reception and
appropriation; eating of tree of life, re-
ception of life eternal, of tree of knowl-
edge, reception of condemnation, 135.
To eat of tree of knowledge is to under-
stand and be wise of one's self, 353-4. ,
EcclesiasticAL ORDER. Those in
ecclesiastical love of self wish to be gods,
264-5. They administer the things of the
priesthood which are of the Lord's love
and blessing, 308. See PRIESr.
EDEN. Sec GARDEN, PARADISE. Gar-
den of Eden sig. wisdom of love, tree of
life and tree of tº: explained, 135,
353-4.
Education of children, duties which
conjoin husband and wife, 174-7. Their
education after death, 410-414.
EFFECT. See END.
EFFIGY. See IMAGE. A palace seen,
an effigy of marriage love, 270. In the
spir. world the face becomes the effigy of
the internal affections, 273.
Effort. See ENDEAvor.
EGGS, wonderful things in them, 416.
.ºr. Hieroglyphics and images
76.
ELECTION. See SELECrion.
Elevation. With men there is eleva-
tion into superior light, with women into
superior heat, 188,201. It is elevation
into the light and heat of the angels, 18;
with men it is into superior intelligence
and wisdom, with women into more
chaste and , pure marriage love, 18.
These elevations are openings of the mi
of men by wisdom, of women by marriage
love, 188. The husband fails to kve in
return because there is no elevation ºf
wisdom, 2.co.
EloquENCE. The writings of women
do not come of judgment and wisdom,
but of imagination and eloquence, 175.
ElysiaN FIELDs. The abode of the
blessed, 182.


INDEX.
603
rºtºni aſ
ad tº ºr pe
ºutſ , ſº .
Axyll. Wins tº
tº f tº ºz.
idºsitºr?
ning tº 1 tº º: ſ
;:-isºtºut”
: tº; i-º-º:
ºf Eg: rºitº.
sº tºº
tº ºr 1:
anº ſº.
dissº it."
ºxis.”
BETRoth AL. A p. officiates at be-
trothals in heaven but not at weddings,
21. Betrothals and nuptials, 295-314;
they are treated of from the rational un-
derstanding, 295. Selection belongs to
the man, 296. He ought to court the
woman, 297; the woman ought to con-
sult her parents, 298. After consent
pledges should be given, 3oo. Consent
ought to be established and confirmed by
solemn betrothal, uses of, 301. By be-
trothal each is prepared for marriage love,
§. and their minds conjoined, 303-4;
fly conjunction during this time not
permissible, 305. After time of be-
º the wedding ought to take place,
3od.
Birds of night, 79, .231; correspond
with confirmations d łań; so that they
appear as truths; a fatuous light within
illumines their eyes by which they see
objects in the dark as if in light; there is
a similar fatuous spir, light, 233.
BIRD or PARADise rep. marriage love
in the middle region of the mind, 270.
Birth. Man is born without knowl-
i. beasts with, because it gives him
imited capacity for development,
#3; At birth he is like ground in
which no seed is planted, 134.
Bishop, 9.
Bless. $oding is more blessed to
angels than to grow wiser and wiser, 69.
Marriages. ought to be consecrated by a
priest; priests administer those things
which pertain to the Lord's love and bles-
sing, 308.
BLESSEDNEss of marriage, love per-
ceived in the higher regions of the mind,
69. Blessedness of marriage love in the
**teriors of the mind, 180, 183. From the
inmosts into marriage love the Lord
gathers all blessedness, happiness, joys,
and pleasures, 180, 335. Blessedness
from the communication of uses, 266.
Blossom, 201.
Blue rep, the beginning of marriage
love of the husband, dark blue marriage
love in the husband, 76.
Body. . Three things in man, soul,
mind, body, 1or; the body is the ultimate,
158. Love from the spirit in the body is
enduring, not the reverse, 162. The gross
body dulls and absorbs the sense that
married partners are one flesh; angels
have not the grossbody and perceive this,
178. The soul constitutes the inmosts of
head and body, the mind is intermediate,
they are actually in the whole body, this
is the reason º actions flow out from
the body in an instant, 178. The bosom
is as a royal court, the body as a populous
city round about; the body is under its
dominion, 170. The appearance is that
\ove ascends from the body to the soul,
the reverse is true, 191, 310. The body
composed of aqueous and earthly ele-
ments clothe the soul, 192, 272. Every.
thing done in the body is done from a
spir, origin, 220, 310. Love of world
makes the body, 268. The material
body is filled with cupidities, 272. An-
gels and spirits have a mind and a body,
273. The body being cast off internal
affections appear, which before were con-
cealed, 273. After nuptials the marriage
of the spirit becomes the marriage of the
body, 3io. The bodies of men, inwardly
regarded, are nothing else than forms of
their minds organized outwardly to serve
the soul, 310. The material body does
not live and think, but the spiritual sub-
stance in that body, 315. Consorts are
united as to body through reception by the
wife of propagations of husband's soul,
32 I.
Bond. Wives love the bonds of mar-
riage if the men do, 217. On earth mar-
riages for the most part are external,
external things bind them together, these
ties are dissolved at death, 320.
Book. Of creation, see CREATION.
There are books in the spir, world, scribes,
writings, and libraries, 207.
Bord ERs of heaven, 155.
BoxN. Man is born corporeal, 94,
1oz. Man is not born into any love nor
into any knowledge, but into an inclina-
tion to love and a faculty for receiving
knowledge, 134, 35o. The Lord pro-
vided that man should be born in total
ignorance that conjunction with him
might be effected, 134. Man is born into
the lowest region, the natural, 305. Man
is born without knowledge, to the end that
he may attribute nothing to himself but
to others, and finally to the Lord, 35o. He
is born corporeal, he becomes successively
sensual, natural, rational, and spiritual,
447.
Bosom. See BREAsr. The bosom
is as a place of assembly; all things from
the soul and mind tow first into the
bosom, and thence into the body; it is the
lace where the two ways of mind and
{...} meet, 179. Inmost friendship is in
the m, 180. Influx into, 183. Things
taken out of husband's bosom and in-
scribed on the wife, 193.
Box, 78.
Boys, their connate disposition, 218.
BRAIN, 315. -
BRAss or copper sig. natural good, the
copper or brass age, 77.
BREAST, See Bosox. The sphere of
man is denser from the breast, 171, a24.
The wife perceives the husband's state
by touch on the breasts, 173. The breast
} man sig, wisdom from natural truth,
103. All things centre there, 193. Sup-
ported by ribs, 103.
BREATH. Reason sees that man after
death is not a breath as of a puff of wind,
29.


604 INDEX.
BRETHREN sig. those who are of the
usch, 12o.
BRIAR. A man not reformed likened
to a briar, 326.
BRick, 231.
BRIDE, ao-22. The bridal chamber,
20. A bride's garments in heaven, 20;
she rep. the church, 21. The Church is
the Bride, 117. Called bride after be-
trothal, 3oo.
BRIDEGRoom, 20–22. His garments, 20;
he represented the Lord, the bride the
church, 21; after the marriage he rep.
wisdom, the wife the love of his wisdom,
21. Lord the Bridegroom, 117. Called
bridegroom after betrothal, 3oo.
BrimsroNE sig. love of falsity, 8o.
BR91 Hels in hell, 433, 525, 512. Tol-
erated in populous cities, 451.
BUTTERFLIES, wonderful things con-
cerning, 418. -
CALF. The golden calf sig. the plea-
sure of the flesh, 535.
CANoNs of life respecting marriages
from the most ancient people, 77. The
ultimate state is such as the successive
from which it is, this is a canon to be ac-
knowledged, 313.
CANCER, 253, 47c.
CAP sig. intelligence, 293.
CARBUNCLE, 42.
CARDs. Playing cards, 231.
CAROTIDs, 315.
CASTIGATION, one of the processes in
production of alcohol, 145.
CAT. Evil spirits who at a distance
appear like cats, 511.
CAUSE. See END. The angels speak
the language of wisdom for they speak
from causes, 75. The causes of colds,
separations, and divorces in marriages,
234–70. The origins of causes are in the
inmosts, 237. External causes are not in
themselves causes, 237; internal causes of
cold, 238–245; external causes, 246-25o.
auses of separation, 251-4; of divorce,
255, 468. Adventitious causes of cold
256-9. Causes of concubinage, 467-474.
CEDAR, 75, 193, columns of cedar,
155(2).
CELEBRATION of the Lord from the
Word, 81.
CELIAC affection, 253.
CELIBACY. The sphere of perpetual
celibacy ſº disturbs the sphere of
marriage love which is the very sphere of
heaven, 54. Chastity not predicated of
celibates, 155. Celibacy is only with
those in external worship, 155. Mar-
riage preferable to celibacy, 156.
CENTRE. Discussion: I. Whether na-
ture is of life or life of nature? II.
Whether the centre is of the expanse, or
the cv.panse is of the centre? III. Con-
cerning the centre and the expanse of Ila-
jure and of life, 38o.
CERBERUs, three and two headed dogs
sig. lusts, 79.
CEREBELLUM, devoted to love and its
g 444.
CEREBRUM, devoted to wisdom and its
truths, 444.
CEREMONIEs of betrothal and mar-
riage, 295, 3oo–2, 306-9. There are cere-
monies only formal, others that are es-
scntial, 306.
CHANGE of STATE. The states of man
are continually changing, 184-208; the
changes of the internal are of the will and
understanding, ‘ī; his form changes con-
tinually, 186. The changes of state of
men are different from those of women,
187. The life cannot be changed after
death, 524.
Chariots of various forms, horses sig.
understanding of truth, chariots doc-
trine, stables instruction, 76; mentioned,
42, Iog.
CHARITY is love, faith is truth, good
works are use, Io, Good is of charity,
truth is of faith, 115, 124. Love and wis-
dom, charity and faith, or good and truth
constitute the life of God in man, and are
meant by the tree of life, 135. To live
well is charity, to believe well is faith,
233.
CHASTE love of the sex, 22, in heaven,
its º compared with unchaste, 44,
48. iscussion of, 55. The chaste
and non-chaste, 138-155(2). Chaste and
non-chaste spoken of marriages, 139-
14o. Chaste is spoken of monogamic
marriages, 141-2. All the delights of
true marriage love even the ultimate are
chaste, 1.44; successively purified, 14.5;
chaste and unchaste state of marriage,
3II.
CHASTITY of marriage, 138. It is the
purity of marriage, 130, 429. True mar-
riage love is chastity itself, 143. It comes
through the total renunciation of whore-
doms from religion, 147-0. Chastity is
not predicated of those who have not felt
the love of the sex, 150–1; nor of those who
do not believe adulteries to be sins, I id:
nor of celibates, 155; it must be of the
spirit as well as of the body. 153.
CHEMICAL processes in production of
alcohol correspond with spiritual purifica-
tion, 145. -
CHEMistry, a science leading to intel-
ligence and rational wisdom, 103.
CHESTNUT, 78. -
CHILD. Simulations for sake of in-
fants and children, love of children unites
consorts like heart and lungs, 284. ..
CHILDHood is the appearance of inno-
cence, 75. -
Christ. Idea of reigning with Christ
which some have, experience given them,
7. His kingdom is heaven, it is a king:
dom of uses to reign with Christ is to be
wise and perform uses, 7.


INDEX. 605
ChristiAN. Darkness of Christians, 4.
Ignorance of nature of true marriage love,
42. He is permitted only one wife, to
take more infests and profanes religion,
47(b), 142, 338, 466. here is no chaste
desire for marriage except in the Chris-
tian world, 142. If Christians marry
more wives than one they commit both
natural and spir; adultery, 142, 330.
None but a Christian can shun adulteries
as sin, 153. The idea in the Christian
world that there are no employments in
heaven, 267. True marriage love only
with Christians, 337-34o. Christians
forbidden to marry more than one wife,
338, 465-6. Christian marriage love de-
stroyed by polygamy, 466.
CHRYsAlis, 418.
Chrysolite, 42.
CHURCH, There is a marriage of the
Lord and the church, of love and wisdom,
the Lord is love, the church is wisdom, 21,
62. The church is formed by the Lord in
man and through the man in the wife, 63.
Two things constitute the church and
heaven, truth of faith and good of life,
2. The New Church sig. by the New
erusalem, its doctrinals, 82. The church
is from the Sacred Scripture, 115. It is
formed by good of life according to truth
of doctrine, 115. It is a marriage of good
and truth, 115, see 63, 76, 122-4. The
church is formed first in man, through
him in wife, if in her first it is contrary to
order, 125. The church is from the Lord
with those who go to Him and live accord-
ng to His Commandments, 129. Mar-
riage love is according to the state of the
church, 130-1. Their origin one, 238.
Impurity in the church from scortatory
love, 43r. The church was represented
by the camp of Israel, 431. Adulterers
reject all things of the church and re-
ligion, 497. Marriage of Lord and
church is the spiritual marriage, 516–
520. The Christian Church which is
founded on the Word is now at its end,
correspondences revealed that it may re-
Yive again, 532. True marriage love is
from the Lord, given to those received
into the New Church, 534.
Circe. Fable of Ulysses and Circe,
explanation, 521.
. Circle. A company gathered in a
circle, 2. Circle, 8, 78. Circles around
the head rep. intelligence, various, 260.
Circumstances vary quality of deeds,
487.
Crtrox, 8.
QITkus tree, 103.
Civil things are below spiritual, 130.
Spir, things form the head, civil things the
hºly, natural things the feet, 13o. Civil
things are the laws which form a well
ordered society, 13o.
Qivility, one of the moral virtues, 164.
Clay. The age of iron mixed with
clay, a visit to, sig. those with whom the
truth of the Word is falsified, 79.
CLEAN and unclean in marriages, 14o,
430, 431. The law (Deut. xxiii. 13, 14)
explained, 431. The lewdness of scorta-
tions turned into impure and filthy things,
430-1.
CLou Ds seen as if in combat, 315.
CLUsTER of grapes with leaves of sil-
ver from those of silver age, 76. Cluster
of grapes, good and bad sig. delights of
wisdom, and pleasures of insanity, 294.
Cocks are vain glorious lovers, 378.
CoHABIT. See Dwell.
Cohabitation. There is a spir. co-
habitation with married partners who
tenderly love each other, however distant
in body, experience confirms this, 158;
even after death of one partner, 321(7).
The quality of cohabitation during mar-
riage may be internal or external, 322.
COHOBATION a process in manufacture
of alcohol, its correspondence, 145.
CoLo. In most men there is pro-
foundly inherent a marriage coldness, 167.
Husband grows cold from various causes,
enumerated, 208. It is ill with men when
they are cold to their wives, well when
warm, 2.0S. The causes of colds, sepa-
rations, and divorces in marriages, 234–
270. Spir. cold is the privation of love;
spirits who are merely natural are cold,
235. In marriages spir. cold is disunion
; souls and disjunction of minds, 236;
aversion, 508-9; its evil cffects, 236; its
causes, intº 238-45; external, 246–50.
Scortatory love stores up cold, 247, 530.
Cold from no application to use, 349;
from inequality, 25o; adventitious causes,
257-9. Cold is in the mind, thence in the
body, 260. From insanity in spir. things,
294; cold from wandering lust, 453; from
wanton requirement of marriage debt,
472.
Colleges, 207.
Color in spiritual world, rainbow, 76,
hyacinthine, 151(2). See BLUE, CRIMson.
Colum N. Successive and simultane-
ous order likened to a column sub-
siding into a plane, 314.
Cosim ANDMENTS, Decalogue, 52.1; of
regeneration are five, 525,
CoMºMo'N. . Adventitious causes of cold,
one is becoming common, 256.
CoMPANIES OF SP1RIts, 2-26.
CoMPANIONSHIP. In the heavens
there are the most joyous companion-
ships, their origin and nature described, 5.
Comparisºs. In heaven actors rep.
lower parts for the sake of comparison,
but not opposites except remotely, 17.
See 425, 444.
Coscrir. See Pride. When man loves
wisdom in himself, or loves himself on
account of it, it is an evil love and is
called conceit, or love of his own intelli.
gence, 88. How it is transferred to the


INDEX.
607
X.
irds ºf night ºf Tºrº
y reasonings ºf ºil ºilº
inings from the kiºsº
earances and ſilice tº
nºes, but conſiſtates dº
uth takerelsºns fºr attºº
insuals ºf tº ºff ºf º:
e confirmatiºns ºn F.
rayed Gr toward hel tº kº
impºſed wºrst tºº
ins, 400-40, 49% º
Coxºcºl. Set Mº lº
CONJUGIAL Lovi Se
º'E. - -
Cºſtcºur. Frºm ºf **
lso a step in tº gº. . .
º desired tâ"
y wife, !---
... now hº
e from creaton fle. s *
incy to cºnjundº :
on, iºriº lº º
... ſºrt induſtº º
it mºstlerº".
Creator thus prº- :
When man º: …
conjunctiºn,"...º.
conjunctiºn d º*.
age 1561)-ºxº
jºr.
Wii of wiſe tº
standing run -
Conjunctiºn º Tºº zº
becomes mºre diº
ty, 162. Cºnſº ºz º.
rational *...i.
º moral wisdºm is: *
"How the " t 3 jº
º *... ge'
connate knowledge an infant cannot apply
itself to breast, 133.
CoNNUBIAL love is polygamic and las-
civious, 78. In heaven there are mar-
riages, below heaven connubial ties that
are formed and severed, 102. Connubial
desire of evil and the false, 293. The
connubial relation of evil and the false
meant by adulteries, fornications, and
whoredoms in the spiritual sense of the
Word, 427–8; it is sº 427-429; and
• anti-church, 497; all in hell are in it, 520.
CoNscience a spiritual virtue, 164:
troubled by disagreements, how allayed,
271.
CoNscientious persons who are
troubled by disagreements with their
consorts, 271.
CoNsecrate At betrothals in heaven
a priest consecrates the consent, 21.
Marriage ought to be consecrated by a
priest, 308. "
CoNSENT constitutes marriage and ini-
tiates the spirit into love, 299; after con-
sent pledges ought to be given, 3oo; and
betrothal should then take place, 301.
CoNSERVATION of the universe is from
conjunction with the Creator, 85. Con-
servation is perpetual creation, 86.
CoNsociate. In heaven all conso-
ciated according to affinities and near-
ness of love, 5o. ln Golden Age they had
consociation with angels, 153 (2),
:* consociated with spirits and
3, 45.
onsort. See PAIR. Marriage love
Fº an angel, for it unites him with
consort, 52. After death consorts
who are merely natural separate and unite
with others, their final lot, 54. Two con-
sorts are the form of the marriage of good
and truth in their inmosts, and in what
follow therefrom, loi-2. Two newly
:* consorts receiving their friends,
310.
Consummarion of Tire AGE sig., the
last time or end of the church, 8o, which
is now, 8o.
Qontempt from spir. cold, 236.
CoNTINGENcies and circumstances vary
everything, 485, 488.
CoNTRARIES. See Opposites.
Conversation, 4. Heavenly joy not
from conversation, 3.
Convince. The spirit is convinced
by reasons, 295; these things in the mind
are above the things which enter by au-
thority, 295.
. Copper sig. natural good, 77. Those
living in the Copper" Age, 77. Their
heaven guarded from polygamists, adul-
terers, and fornicators, 77. Plates of
copper given by Grecian sages, 182.
CowPokral. Man is born corporeal,
so, loz; which is like ground, the suc-
cessive opening of the higher degrees, so,
loa. From corporeal he becomes natural
then rational, finally spiritual, 59, 447.
He remains corporeal unless he learns
from others, 133. Adulteries render
man natural, sensual, and corporeal, 495–
6. Corporeal spirits, 495. The corpo-
real love themselves only, 496. See
DEGREE. -
Correspondence. There is a corre-
spondence of marriage love with the mar-
riage of the Lord and the church, oz–4,
70-2. The science of, cultivated in Asia
and Egypt, 76; in Silver Age, 76. There
is a correspondence between spiritual and
natural marriage, 76. The knowledge
of correspondences was lost, 78. The
marriage of the Lord and the church and
its correspondence, 116-131. Corre-
spondence in marriages, 126–7. What
correspondence is, 127, Marriage love
corresponds to affection for genuine
truth, its chastity, purity, and holiness,
127; correspondence of fecundation to the
potency of truth; bearing offspring to the
propagation of truth; love of infants to
the protection of truth and good, 127.
Correspondences are of the natural man
with the spiritual, 127. lt is the relation
of hº things with spiritual, 127.
The fables of the ancients were corre-
spondences, 182. In the descent of love,
wisdom, and use into the body they are
changed into what is analagous and cor-
respondent, 183. Idolatries from cor-
respondences, how, 342. Various cor-
respondences of delights in hell, in heaven,
436. The correspondence of whoredoms
with violation of spiritual marriage, 515–
21. References on correspondence, 515.
Correspondence is the relation between
the natural and spiritual sense of the
Word, 515. Correspondences revealed,
532.
Corrical substance of brain, 315.
Courts of justice in heaven, 207. An
open court, 208.
Covenant between Jehovah and the
heavens, 75. The Old and New Cove-
nant, 128. . Covenant sig. conjunction,
129. Marriage covenant is for life, 270,
466,480. It is made before the nuptials,
oz.
3 CRAB. Walk of crab likened to faith
of authority without use of reason, 295.
CREATE. Man was created for mar-
riage love, 66, 180. Man created a form
of God, how perverted, 153(2). Man is
so created that all that he wills, thinks,
and does appear as in himself and of him.
self, 444.
CREATION. From first creation, 28,
29. The universe was created by the
Lord a most perfect work, nothing more
perfect than woman, 56. The end of
ends of creation was the use of marriage
love, the propagation of the human race,
and the angelic heaven, Go, ox. Goºl
and truth are the universals of creation.


598 SCORTATORY LOVE. [No. 535
and understanding, with his prudence and wisdom, fall into
disuse, and become sluggish and enfeebled.” And I asked
again, -“What other miracles shall I do?”
And then the cry was made:-"Perform such miracles
as Moses did in Egypt.”
To this I answered:—“Perhaps you would harden your
hearts at them, as Pharaoh and the Egyptians did.”
It was answered that they would not.
And again I said:—“Assure me that you will not dance
around a golden calf and adore it, as the posterity of Jacob
did, within the space of a month after they had seen the whole
of Mount Sinai on fire and heard Jehovah Himself speaking
out of the fire, thus after the greatest miracle of all.” A
golden calf in the spiritual sense is the pleasure of the flesh.
And it was answered from below:—“We shall not be like
the posterity of Jacob.”
But I then heard it said to them from heaven:—“If you
believe not Moses and the Prophets, that is, the Word of
the Lord, you would no more believe from miracles than
did the sons of Jacob in the wilderness, no more indeed
than they believed when they saw with their own eyes the
miracles which the Lord Himself wrought when He was in
the world.”
:
g
.
s


INDEX.
[The numbers refer to paragraphs. Spir. stands for spiritual,
sig. for signify, rep. for represents.]
Aº. Wives are in º :
preparation for reception, according
the state of the husband that he is able
219. Men have ability according to their
love of propagating the truths of their wis-
dom, and their love of performing uses,
220. The states of ability vary, 221.
Angels have ability to eternity, 260, 355,
33. The virile faculty accompanies wis-
om in proportion as this is animated by
the spiritual things of the church, 433; on
the other hand confirmed adulterers be-
Come impotent, 433, 477, 51o, 514.
Auounation of Desolation, (Matt.
xxiv. 15) sig. the falsification and depriva-
tion of all truth, 8o.
Absence. Presence and absence in
the spir, world is according to agreement
or reement of spheres, 171.
Accommodation, simulations for sake
of, 280, 282.
Action. Actions flow from the will,
thus from a spiritual origin, 22c. Action
re-action in conjunction, 2.93.
Activity...Earnest activity of , the
mind in use disposes the mind into a form
receptive of wisdom, 16. From marriage
love go forth as from a fountain the activi-
ties of life, 249. The activity of love pro-
dºes the sense of delight, in heaven it is
with wisdom, in hell with insanity, 461.
Actors in heaven, 17.
. ACTUALLY, 66. The mind is actually
in the whole body, 178.
Aguition, a process of rectification of
alcohol, 145.
ADAM, 3, 104. The error of those who
believe Adam was wise and did good from
himself, 13s. Adam means man (homo),
the man and the woman called Adam, 156
(2). Inherited evil is from parents not
from Adam, 525. The depravity of
Adam believed to be #ºf on whole
human race, because few reflect upon evil
in themselves, 525.
Adjunction of married partners is
** according to the love, it is spir, co.
habitation, 158; it is actual adjunction of
the soul and mind of one to that of the
other, 321. See CoNJUNction.
ADMINISTRATIONs in heaven, 2.07.
ADMISSION into heaven, idea of, 3, 1o;
experience of, 1o, 415, 477, 5oo.
ADolescence. See YouTH.
ADoRATION. Why the ancients in their
adorations turned their faces to the rising
of the sun, 342.
ADRAMANDONI. The name of a gar-
den, meaning the Delight of Marriage
Love, 183.
ApulterERs. See ADULTERY. They
are in hell, 54. They are cast into the
fires of the west, 77. , Spiritual and natu-
ral adulterers are in hell, 79, 8o. Adul-
terers of purpose are those who do not
believe adulterics to be hurtful to society,
152. They are adulterers if they do not
from religion execrate adulteries, 153.
Adulterers cannot see the quality of mar-
riage love, 425. Four kinds, adulterers
of purpose from eager longing of the will;
of confirmation from persuasion of the
understanding; from premeditation from
allurements ºf the senses; unpremeditated
adulterers are those in whom the under-
standing has not been consulted, 432.
Cast into hell, 483. Some called satans,
others devils, 492. One may not be an
adulterer in act but may be in wiłł and
understanding, 494, after death he speaks
openly in favor of them, 494. Adulterers
º third and fourth degrees are natural
and become sensual and corporeal, 495.
They reject all things, of the church and
religion, 497-500; The Divine nemesis
pursues those in lust of delloration, soa,
their state in hell, sos. Hells of adui.
terers, soo, 5 Io, 512, 514, 52 I.
ADULTERY. The lot of those in the
love of adultery, 54; they are internal, 79;
and prºfane, 79. Those who do not be:
lieve adulteries to be evils of religion are
unchaste, 15.2-3. Chastity cannot be
predicated of those who abstain from adul-
| teries from external reasons,
153. 1m-
pious men can shun adulteries ºuri,


6OO
INDEX.
none but a Christian can shun them as
sins, 153. Divorces are from adulteries,
234, the only cause, 255, 468-9. To
attain state of angels must shun adulteries
and all evils as infernal, and go to the
Lord; adulteries are the complex of all
evils, 356. The love of adultery not re-
garded as sin is opposite to marriage love
423; it destroys marriage, 424; called
scortatory love, 423–444. The connubial
relation of evil and the false is adultery,
427-429. Four kinds of adultery; adul-
tery of purpose, by confirmation, with pre-
meditation, unpremeditated, 432. Adul-
teries, their kinds and degrees, treated
in series, 478–514. Some hundreds of the
learned from the European world all of
whom except ten said only public law
makes the distinction between marriage
and adultery, 478. Three kinds of adul-
tery, simple, double, and triple, 479;
simple is of a married person with one
unmarried, 48o; double when both are
married, 482; triple is with blood rela-
tions, .484. Four degrees of adultery,
485; first degree, from ignorance, 486;
these are light, 487; second degree, from
lust, these are imputed according as the
understanding afterward favors them or
not, 489; third degree, of reason, con-
firming that they are not evils of sin, 490;
these are grievous according to confirma-
tion, 491; fourth degree, of the will, these
are the most grievous, 402-3; the third and
fourth degrees are evils of sin, 494. Adul-
teries from purpose and #ºn ron-
firmation make men natural, sensual, and
corporeal, 495; such at length reject all
things of the church and religion, 497;
such are rational when in externals, but
not when in internals, 498-9. A general
who in the world made nothing ot adul-
teries, reasons shown him why adulteries
are infernal, 481. Varieties of, 483.
Double adultery lays a man waste of every
spiritual good, 483. Adultery of reason
less grievous than that of will, 4co. Not a
hundred out of a thousand believe adul-
terics to be sins, 5oo. . The more griev-
ous lusts of adultery, the lust of deilora-
tion, 5ol-5, hell of, 5os; lust of varieties,
Roo-51o, hell of, 510; lust of violation,
their hell, 511–512; lust for seducing in-
nocences, their hell, 513–4. Whor
and adulteries correspond to falsifications
of truth and adulterations of good, 518.
P. adultery is the connubial connection
of evil and the false, 520. Satyrs corre-
spond to wanton adultery, 521. Imputa-
tion of scortatory love, 523-531.
AFFECTION. All angels are affections
of love in human form, 42; their ruling
affection shines from their face, their gar-
ments according to it, 42. Women are
created by the Lord affections for the wis-
dom of man, 56. The affection of the
male is for knowing, understanding, and
for acquiring wisdom, how developed
successively, oo; the affection of the fe-
male is for loving knowledge, intelligence,
and wisdom in the man, 91...The wife
is gifted with a perception of the hus-
band's affections, and a prudence in
moderating them, 166–8, 173, The aſ-
fections of women are entirely distinct
from the affections of men, 175. In the
; world all are clothed according to
their affections, 175. Influx of Divine
love, wisdom, and use into the soul, thence
into the interior affections and º:
of the mind, 183. Every affection of
is a property of the will, 196. The wiſe
appropriates the husband's affections
197. Affections are derivations of love;
they form the will, 196. In the spr.
world the varieties and comminglings of
affections in sound, are distinctly per-
ceived, 207. According to one's affection
for knowledge he has intelligence, 207.
External .# internal affections, in natu-
ral world almost all can be conjoined as to
external not as to internal affections, 272,
in spir, world they are conjoined as to
internal affections, 273. Matrimony is
usually contracted from external affet,
tions, 274; if no internal ones it is loosened
in the house, 275, 277. Affection for
truth, rep. }. a virgin, 293. External
affections follow the body and are en-
tombed with it, 320. The good of mar-
riage is a fascis of affections of good, 427.
The opposites of affections, joys and sor-
rows, delights and sadness, 425.
AFFLICTion (Matt. xxiv. 21) sig, the
state of the church infested by evils and
falsities, 8o.
Afflux, 293. -
AFRICAN. The African gets the prize
by telling the true origin of marriage love
II.3, II.4.
GE. A married pair in heaven from
the Golden Age, 42. The four ages, gold.
en, silver, copper, iron, their states re-
vealed from heaven, 73–82. They were
all from Asia, they § {fi: Ancient Word;
they were rep. by the statue of Nebuchad.
nezzar, 78, mentioned, 115. In the
Saturnine or Golden Age men knew they
were forms receptive of life from God,
wisdom was written in their hearts and
souls, the fall, 153(2). The ages of man
from infancy to old age, 185. . Uneq
ages induce cold in marriages, in heaven
no inequality of age, all are in the bloom ºf
youth, 259. The Golden Age, 42, 75, $53;
Silver,76; Copper, 77; iron, 78; lion
with Clay, 79. -
AID. Thuties, according to mutual aid
conjoin two partners into one, 176.
ALABASTER, steps of, 76.
ALACRITY, a moral virtue, 164. ..
Alcohol. The process of rectifica’
tion, etc. Purified wisdom may be com"
pared with it, 145.
:


INDEX. 6or
Alcon AN. Sce KoRAN.
ALERTNEss, a moral virtuc, 164.
ALLUREMENT of senses, 1o 1,488.
ALPHA AND OMEGA, the I.ord so
named because each letter has a significa-
tion, 326.
ALPHABET. Each letter signifies some-
thing spiritual, 326.
AMBASSADOR and priests disputing,
they agreed in internals, 354.
AMENDMENT, simulations for sake of,
280. 282.
.ANCIENTs. The Ancients in the golden,
silver, and copper ages were in true mar-
riage love, 73. The four ages described,
73; also their marriages, 73–82. The
most ancient people were in wisdom of
life, the ancient in wisdom of reason, 130.
In the most ancient times almost all came
together in a heavenly society who had
lived together on the earth, 265. Things
known to the ancients which were after-
ward lost, 220.
ANGEL: An angel seen flying, 2, 4.
Angels of a heavenly society, 2–26, 42–3.
Angels are affections of love in human
form, 30, 42. Angels are scen with the
eyes of the spirit, 30–31. They are in the
marriage of good and truth, if not in this
marriage they are not angels, 44. An-
gelic spirits, 44. Their marriages, so-
54. Angels clothed in white, their in-
dignation at false ideas of sex relations, 55.
Marriage love is celestial with the celes-
tial angels, spiritual with the spiritual
angels, 64. Nothing is more blessed to
them than to grow wiser, 69. An angel
uide, 75-82. Angels of heaven are
orms of God, angels of hell are forms of
a devil, these forms are opposite, 153(2).
How one changed into the other, 153(2).
Heaven is scen by the Lord as consisting
of use, an angeſ is an angel according
to his use, 207. Angels are in love of
ruling from love of uscs, a prince and a
priest, 266. Angels are in close con-
junction with man, 404. Angels who
have the care of infants are immediately
under the auspices of the Lord, 410–414.
yarious relations where angels are
mentioned, 1-26, 42–44, 55–6, 75-82,
Io.3-115, 132-7, 151(2)-5(2), 182-3, 207–
8, 231-3, 200-2;o, 293-4, 316, 320-0.
; : 380, 415-422, 444, 461, 477, sco,
32°5.
ANGER attributed to the Lord because
zeal and anger appear alike in externals,
there is not the least of anger, wrath, and
vengeance in Him, 366.
ANIMAL. See BEAsr. Various ani-
mals seen, correspondences, four ages
73-82. Influx is according to their forms,
86. Love of the sex is common to ali
animals, od-6. No animal can elevate
the understanding to view its loves; its
loves are absolutely united with its con-
nate knowledge, 96; and lead it blindly,
o6. A discussion by the Sophi of Greece
on the difference between man and ani-
mals; Christians do not know the dif-
ference, 151(2)-154(2). Sphere from
Lord proceeds through degrees to anti-
mals, 392, 397. Wonderful things in ani-
mals a continnation in favor of the Di-
vine, 416-22.
ANTiPArhy ariscs from discordant
spheres, 171; not so fully perceived in this
world as in spir. world, the reason, 27.2–3.
Antipathy in internals, apparent sym-
pathy in externals, with some partners,
292.
ANTIQUITY, memorable things of, seen
with those of copper age, 77.
AORTA and its vessels, 315.
APEs. Some adulterers who appear
like apes, 505.
Apocalypse REveALFD, referred to,
515, commanded to write it, 522.
APOPLExx, 253, 47.o.
APPARENT love friendship and favor in
marriages, varieties of, 271-292.
APPEARANCE. The things seen in
heaven are appearances representative of
spiritual things, 76, Spaces in the other
life are appearances according to states
of mind, 77, 158.
APPLICATION. The male applies him-
self to pursuits in which the understand-
ing predominates, oo; the female to hand
and domestic work, or. Good received
according to the application of truth to
use, 123.
Appropriation of evils so far as man
favors them with his understanding, 489.
ARCANA or secrets of marriage love re-
vealed, 43; concealed with wives, 155(2),
100, 293. Secret things of the ancients
now lost, 220. An arcanum from heaven,
between disunited souls of two a con:
junction is c.fccted in a middle love by
which conceptions take place, 245. Se-
crets revealed which surpass in excellence
the secrets revealed from the beginning of
the church, 532; namely, concerning cor-
respondences, life after death, the spir.
sun, degrees, last judgment, God, 532,
these regarded by men of no importance,
533. - - - -
ARCHITECTURE in heaven is in its very
art, not by any human hand but by the
Maker of the Universe, 11, 477.
ARGUMENTS for and against, rep. by
thunder and lightening, 415.
ARISTIPPUs, 151 (2).
ARIsroTLE taught matters of reason,
his place in the spir. world, 151(2),
ARK for Word, 77.
ARMY of the Lord Jehovih, the people
of the Golden Age so named themselves,
5.
7 ART. Forms of in heaven, 11, 14, 477.
ARTIFICER. Artizans in the spir,
world, their wonderful workmanship, oz.
As of ONE's SELF. This is the recip-


6O2 INDEX,
rocal by which conjunction with God is
effected, 132. This makes him man,
134. He thinks from God but as of him-
self, 269. Does good from Lord as of
himself, 34o.
Ass. Asses bearing burdens, 232.
One who had been pope sitting upon an
ass, afire, 265.
Assault resisted trom zeal, 360.
AsseMBLY. A house of assembly, 2.
AssiDUITY, one of the moral virtues,
164.
AstroNoMY, a science leading to in-
telligence and rational wisdom, 163.
ArhEists can preach in favor of God
when in externals scparate from internals,
when in their internal they believe noth-
ing, 269. In the spir. world the under-
standing of atheists in spiritual light is
open beneath and closed above, 421.
ATHELETE, correspondence of, 55.
ATHENIANs in the spir. world, 207.
ATHENs, a city where the ancient sages
of Greece dwell, 151 (2), 182,207.
ATMosphere. . Use is like the atmos-
phere which carries, heat and light, 137.
The human mind distinguished into re-
gions, as the atmospheres of the world
into higher and lower regions, aqueous,
aerial, ethereal, and the highest, 188.
A heavenly society where the atmosphere
appears golden from the love of uses, 266.
AURA. See ATxiospher E. As man
is affected with wisdom his mind is ele-
wated into a superior aura of heavenly
light and heat, 145.
AUTHoness. Their writings explored
in spir. world; they do not come of judg-
ment and wisdom, but of imagination and
eloquence, 176.
AUTHorrry. Things received on faith
of authority without reason enter no
farther than the memory, likened to crab
walking, sight following the tail, 295.
Avenue of palms and laurels, 56.
Aversion between married pairs comes
from disunion of souls and disjunction
minds, 236. Aversion from cold, 305.
Back. The sphere from the back is
more attenuate than from the breast,
pairs of different minds and discordant
affections lie in bed turned back to back,
those that agree turn toward each other,
z71, 224.
BALANCE or Scale. True marriage
love is as a balance in which inclinations
to marriage love are weighed, 318. ,
BATs seen which correspond with the
thoughts from confirmations of falsities,
233.
BE. Good is the essence or being of
a thing, 87. The Being of the Lord's
substance is Divine good, the Going forta,
Divine truth, 115.
BEAR. Those who only read the Word
but draw nothing of doctrine therefrom
appear at a distance like bears, 78. Bears
sig. those who read the Word and see
truths without understanding, 193.
BEAST. See ANIMAL. Various evil
beasts seen near those of the four ages,
73-82. Beasts and birds are born into the
knowledge pertaining to all their loves,
132; man is not, 132-4, 35o; the reason dis-
cussed, 133; beast thereby limited, man
not, 133-4. In our world ts are real,
in the spir. world representative, 133.
Beasts have knowledge but not wisdom
or understanding; they are led by their
loves as a blind man by a dog, 134. Men
like beasts found, discussion º the dii-
ference between man and beast, views of
Europeans, of ancient sages, 151(2
154(2)., Christians though they may
inspired of God by written revelation do
not know the difference between man and
beast, 153,02). So far as man is in the
opposite of marriage he is like a beast,
230. Beast-men, those who confirm
whatever they will as truth, 233. Sphere
of Fº offspring affects beasts as
well as men, 392. Difference between
love of offspring in men and in animals,
4oz, Beasts have no love of successive
generations, 4oz. They rep, delights,
43o. Cannot elevate the understanding
above the will, 498. Difference between
man and beasts, man has three degrees
of mind, 495. Adulterers see no diſ-
ference, 521.
BEAUTY in its form in a wife from the
third heaven, 42; in maidens, 44. The
causes of beauty in the female sex, 56.
Nothing was created in the universe more
beautiful than woman, 56. A discussion
whether a woman who loves her own
beauty can love her husband, opinions of
men, of wives #. Two kinds of beauty
one natural office and body, one spirini
of love and manners, 330. Beauty is the
form of love and affection, 330. Beauty
of women dwells in gentle tenderness and
exquisite sensibility, 330. Wanity
beauty, 330. Beauty of angels, 355, 381.
Orators from France who declaimed on
the origin of beauty, 381. Beauty of
masculine and feminine sex from union of
love and wisdom, 382-4.
BEECH. A forest of beeches, chestnuts,
and oaks near those of iron age, 78.
Beeches rep., knowledge of justice and
rectitude in lowest degree of the mind,
27,o.
BEE. Wonderful things in regard to
ees, confirmation in favor of the Di-
Wine, 419.
..BEHIND. Things turned, into oppº
sites when one speaks behind another in
spir. world, experience, 444. -
BENEvoleNCE, one of the moral wir-
tues, 164. -
BESTIAL. Unchaste love of the sex is
• 44-
:
k


INDEX.
603
BETRorhal. A p. officiates at be-
trothals in heaven but not at weddings,
31. Betrothals, and nuptials, 295.314;
they are treated of from the rational un-
derstanding, 295. Selection belongs to
the man, 296. He ought to court the
woman, 297; the woman ought to con-
sult her parents, 298. After consent
pledges should be given, 3oo. Consent
ought to be established and confirmed by
solemn betrothal, uses of, 301. By be-
trothal each is prepared for marriage love,
§. and their minds conjoined, 303-4;
ily conjunction during this time not
permissible, 305. After time of be-
trothal the wedding ought to take place,
306
BIRDs of night, 79, 231; correspond
with confirmations d falsity so that they
appear as truths; a fatuous, light within
illumines their eyes by which they see
objects in the dark as if in light; there is
a similar fatuous spir, light, 233.
BIRD or PARADise rep. marriage love
in the middle region of the mind, 279.
BiRTH. Man is born without knowl-
. beasts with, because it gives him
imited capacity for development,
#. . At birth he is like ground in
w ift no seed is planted, 134.
Bishop, 9.
Bless. $oding is more blessed to
Angels than to grow wiser and wiser, 69.
Marriages ought to be consecrated by a
priest; priests administer those things
which pertain to the Lord's love and bles-
sing, 308.
BlºssERNess of marriage, love per-
ceived in the higher regions of the mind,
. Blessedness of marriage love in the
fxteriors of the mind, 180, 183. From the
inmosts into marriage love the Lord
gathers all blessedness, happiness, joys,
pleasures, 180, 335. Blessedness
from the communication § uses, 266.
Blossom, aor.
BLUE rep, the beginning of marriage
love of the husband, dark blue marriage
love in the husband, 76.
Body. . Three things in man, soul,
mind, body, ior; the body is the ultimate,
158. Love from the spirit in the body is
enduring, not the reverse, 162. The gross
body, dulls and absorbs the sense that
married partners are one flesh; angels
have not the gross body and perceive this,
178. The soul constitutes the inmosts of
head and body, the mind is intermediate,
they are actually in the whole body, this
is the reason º actions flow out from
the body in an instant, 178. The bosom
is as a royal court, the body as a populous
City round about; the body is under, its
floºminion, 179. The appearance is that
\ove ascends #on. the body to the soul,
e reverse is true, 191, 3ro. The body
composed of aqueous and earthly ele-
ments clothe the soul, 192, 372. Every-
thing done in the y is done from a
spir, origin, 22d, 310. Love of world
makes the body, 268. The material
body is filled with cupidities, 272. An-
gels and spirits have a mind and a body,
273. The body being cast off internal
affections appear, which before were con-
cealed, 273. . After nuptials the marriage
of the spirit becomes the marriage of the
body, 3ro. The bodies of men, inwardly
regarded, are nothing else than forms of
their minds organized outwardly to serve
the soul, 3ro. The material body does
not live and think but the spiritual sub-
stance in that body, 315. Consorts are
united as to body through reception by the
wife of propagations of husband's soul,
32 I.
Bond. Wives love the bonds of mar-
riage if the men do, 217. On earth mar-
riages for the most part are external,
external things bind them together, these
ties are dissolved at death, 320.
Book. Of creation, see CREATION.
There are books in the spir. world, scribes,
writings, and libraries, 207.
Bord ERs of heaven, 155.
BoxN. Man is born corporeal, 94,
1oz. Man is not born into any love nor
into any knowledge, but into an inclina-
tion to love and a faculty for receiving
knowledge, 134, 350. The Lord pro-
vidcºl that man should be born in total
ignorance that conjunction with him
might be effected, 134. Man is born into
the lowest region, the natural, 305. Man
is born without knowledge, to the end that
he may attribute nothing to himself but
to others, and finally to the Lord, 35o. He
- rn corporeal, he becomes successivel
sensual, natural, rational, and spiritual,
447.
Bosom. See BREASr. The bosom
is as a place of assembly; all things from
the soul and mind flow first into the
bosom, and thence into the body; it is the
lace where the two ways of mind and
É. meet, 179. Inmost friendship is in
the {.. 18o. Influx into, 183. Things
taken out of husband's bosom and in-
scribed on the wife, 193.
Box, 78. -
Boys, their connate disposition, 218.
BRAIN, 315. -
BRASS or copper sig. natural good, the
copper or brass age, 77.
BREAST, See Bosom. The sphere of
man is denser from the breast, 171,224.
The wife perceives the husband's state
by touch on the breasts, 173. The breast
º man sig. . wisdom from natural truth,
103. All things centre there, 193. Sup:
ported by ribs, 193.
BREATH. Reason sees that man after
death is not a breath as of a puff of wind.
29.


604 INDEX.
BRETHREN sig. those who are of the
chusch, 120.
BRIAR. A man not reformed likened
to a briar, 326.
BRICK, 231.
BRIDE, 20–22. The bridal chamber,
20. A bride's garments in heaven, 20;
she rep. the church, 21. The Church is
the Bride, 117. Called bride after be-
trothal, 3oo.
BRIDEGROOM, 20–22. His garments, zo;
he º the Lord, the bride the
church, 21; after the marriage he rep.
wisdom, the wife the love of his wisdom,
21. Lord the Bridegroom, 117. ed
bridegroom after betrothal, 30.o.
BRIMsroNE sig. love of falsity, 8o.
Brothels in hell, 433, sos, 512. Tol-
erated in populous cities, i".
BUTTERFLies, wonderful things con-
cerning, 418. -
CALF. The golden calf sig. the plea-
sure of the flesh, 535.
CANONs of life respecting marriages
from the most ancient people, 77. The
ultimate state is such as the successive
from which it is, this is a canon to be ac-
knowledged, 313.
CANCER, 253, 47c.
CAP sig. intelligence, 293.
CARBUNCLE, 42.
CARDs. Playing cards, 231.
CAROTids, 315.
CASTIGArion, one of the processes in
production of alcohol, I45.
CAT. Evil spirits who at a distance
appear like cats, 511.
CAUse. See END. The angels speak
the language of wisdom for they speak
from causes, 75. The causes of Golds,
separations, an divorces in marriages,
234–70. The origins of causes are in the
inmosts, 237. External causes are not in
themselves causes, 237; internal causes of
cold, 238–245; external causes, 246-25o.
Causes of separation, 251-4; of divorce,
255, 468. Adventitious causes of cold
256-9. Causes of concubinage, 467-474.
CEDAR, 75, 103, columns of cedar,
155(2).
CELEBRATION of the Lord from the
Word, 81.
CELIAC affection, .
CELIBACY. The sphere of perpetual
celibacy greatly disturbs the sphere of
marriage º: which is the very sphere of
heaven, 54. Chastity not predicated of
celibates, 155. Celibacy is only with
those in external worship, 155. Mar-
riage preferable to celibacy, 156.
XENTRE. Discussion: }. Whether na-
ture is of life or life of nature? II.
Whether the centre is of the expanse, or
the expanse is of the centre? III. Con-
cerning the centre and the expanse of na-
lure and of life, 38o.
CERBERUs, three and two headed dogs
sig. lusts, 79.
CEREBEllum, devoted to love and its
goods, 444. - -
CEREBRUM, devoted to wisdom and its
truths, 444.
. CERFMosies of betrothal and mar-
riage, 295, 300–2, 306–9. There are cere-
monies only formal, others that are es-
scntial, 306.
CHANGE of STATE. The states of man
are continually changing, 184-208; the
changes of the internal are of the will and
understanding, 185; his form changes con-
tinually, 186. The changes of state of
men are different from those of women,
187. The life cannot be changed after
death, 524.
CHARiots of various forms, horses sig.
understanding of truth, chariots doc-
trine, stables instruction, 76; mentioned,
42, Ios.
CHARITY is love, faith is truth, good
works are use, Io. Good is of charity,
truth is of faith, 115, 124. Love and wis-
dom, charity and faith, or good and truth
constitute the life of God in man, and are
meant by the tree of life, 135. To live
well is charity, to believe well is faith,
233.
CHAsre love of the sex, 22, in heaven,
its quality compared with unchaste, 44,
48. A discussion of, 55. The chaste
and non-chaste, 138-155(2). Chaste and
non-chaste spoken º marriages, 139-
140. Chaste is spoken of monogamic
marriages, 14.1-2. All the delights of
true marriage love even the ultimate are
chaste, 144; successively purified, 14s;
chaste and unchaste state of marriage,
31 I.
CHAstrty of marriage, 138. It is the
purity of marriage, 130, 429. True mar-
riage love is chastity itself, 143. It comes
through the total renunciation of whore-
doms from religion, 147-0. Chastity is
not predicated of those who have not felt
the love of thesex, 150–1; nor of those who
do not believe adulteries to be sins, 152-3;
nor of celibates, 155; it must be of the
spirit as well as of the body. 153,
CHEMICAL processes in production of
alcohol correspond with spiritual purifica-
tion, 145. -
CHEMistry, a science leading to intel-
ligence and rational wisdom, 163.
CHESTNUt, 78. -
CHILD. Simulations for sake of in-
fants and children, love of rhildren unites
consorts like heart and lungs, 284. . .
CHILDHood is the appearance of inno-
cence, 75. -
Christ. Idea of reigning with Christ
which some have, experience given them,
7. His kingdom is heaven, it is a king:
dom of uses to reign with Christ is to be
wise and perform uses, 7.


INDEX.
605
CHRISTIAN. Darkness of Christians, 4.
Ignorance of nature of true marriage love,
42. He is permitted only one wife, to
take more infests and profanes religion,
47(b), 142, 338, 466. here is no chaste
desire for marriage except in the Chris-
tian world, 142. If Christians marry
more wives than one they commit both
natural and spir, adultery, 142, 339.
None but a Christian can shun adulteries
as sin, 153. The idea in the Christian
world that there are no employments in
heaven, 207. True marriage love only
with Christians, 337-34o. Christians
forbidden to marry more than one wife,
338, 465-6. Christian marriage love de-
stroyed by polygamy, 466.
Chrysalis, 418.
Chrysolite, 42.
CHURCH. There is a marriage of the
Lord and the church, of love and wisdom,
the Lord is love, the church is wisdom, 21,
62. The church is formed by the Lord in
man and through the man in the wife, 63.
Two things constitute the church and
heaven, truth of faith and good of life,
2. The New Church sig. º the New
erusalem, its doctrinals, 82. he church
is from the Sacred Scripture, 115. It is
formed by good of life according to truth
of doctrine, 115. It is a marriage of good
and truth, 115, see 63, 76, 122–4. The
Shurch is formed first in man, through
him in wife, if in her first it is contrary to
order, 125. The church is from the Lord
with those who go to Him and live accord-
ng to His Commandments, 129. Mar-
riage love is according to the state of the
church, 130-1. Their origin one, 238.
Impurity in the church from scortatory
love, 43r. The church was represented
by the camp of Israel, 43. Adulterers
reject all things of the church and re-
ligion, 497. Marriage of Lord and
church is the spiritual marriage, #".
i. The Christian Church which is
ounded on the Word is now at its end,
correspondences revealed that it may re-
Yive again, 532. True marriage love is
from the Lord, given to those received
into the New Church, 534.
Circe. Fable of Ulysses and Circe,
explanation, 521.
. Circle. A company gathered in a
circle, 2. Circle, 8, 7.8. Circles around
the head rep. intelligence, various, 260.
Circumstances vary quality of deeds,
7.
Crtron, 8.
Sitkus tree, 103.
Civil things are below spiritual, 130.
Spir, things fºrm the head, civil things the
bºdy, natural things the feet, 30. Civil
things are the laws which form a well
ordered society, Igo.
9ivility, one of the moral virtues, 164.
AY. The age of iron mixed with
clay, a visit to, sig. those with whom the
truth of the Word is falsified, 79.
Clean and unclean in marriages, 14o,
430, 431. The law (Deut. xxiii. 13, 14)
explained, 431. The lewdness of scorta-
tions turned into impure and filthy things,
43OT I.
CLoups seen as if in combat, 315.
CLUSTER of grapes with leaves of sil-
ver from those of silver age, 76. Cluster
of grapes, good and bad sig. delights of
wisdom, and pleasures of insanity, 294.
Cocks are vain glorious lovers, 378.
CoHABIT. See Dwell.
Cohabitation. There is a spir. co-
habitation with married partners who
tenderly love each other, however distant
in body, experience confirms this, 158;
even after death of one partner, 321(7).
The quality of cohabitation during mar-
riage may be internal or external, 322.
Coriobation a process in manufacture
of alcohol, its correspondence, 145.
Cold. In most men there is pro-
foundly inherent a marriage coldness, 167.
Husband grows cold from various causcs,
enumerated, 208. It is ill with men when
they are cold to their wives, well when
warm, 208. The causes of colds, sepa-
rations, and divorces in marriages, 234–
27o. Spir. Cold is the privation of love;
spirits who are merely natural are cold,
235. In marriages spir. cold is disunion
; souls and disjunction of minds, 236;
aversion, 508-9; its evil cffects, 236; its
causes, internal, 238-45; external, 246–50.
Scortatory love stores up cold, 247, 530.
Cold from no application to use, 249;
from inequality, 25o; adventitious causes,
257-9. Cold is in the mind, thence in the
body, 260. From insanity in spir, things,
294; cold from wandering lust, 453; from
wanton requirement of marriage debt,
472.
Colleges, 207.
CoLoR in spiritual world, rainbow, 76,
hyacinthine, 151(2). See BLUE, CRIMson.
Colums. Successive and simultane-
ous order likened to a column sub-
siding into a plane, 314.
CoMMANDM exts, Decalogue, 52.1; of
regeneration are five, 525.
CoMºMo N. . Adventitious causes of cold,
one is becoming common, 256.
CoMPANIES OF SPIRITs, 2-26.
CoMPANIONSHIP. In the heavens
there are the most Joyous companion-
ships, their origin and nature described, 5.
oxipARISQN. In heaven actors rep.
lower parts for the sake of comparison,
but not opposites except remotely, 17.
See 425, 444.
CoNCEIT. See PRIDE. When man loves
wisdom in himself, or loves himself on
account of it, it is an evil love and is
called conceit, or love of his own intelli.
gence, 88. How it is transferred to the


606 INDEX.
wife and becomes marriage love, 88
103-4. Unless so tº: man would
perish, 353.
CoNCEPTION of the Lord was of the
Father, 82. Conceptions from disunited
souls possible through a middle love, 245;
the state of love before conception and
after it, 403.
CoNCERTs of music in heaven on days
of festivity, 17.
CoNclude. To think and conclude
from the interior and prior is from ends
and causes to effects; but to think and
conclude from effects is to conjecture
causes and ends from the lower region of
the mind; this is against order, the former
is according to order, 408.
CoNCUBINAGE permitted for cause, 276;
treated in series, 462-476; definition of,
462; two kinds, 462; which greatly differ,
one conjointly with the wife, one apart
from the wife, 463; conjointly with a wife
is detestable, heaven closed to such, 464;
it is polygamy,.46s; why permitted to
Israelites, 465; it is scortation destructive
of marriage love, 466; concubinage apart
from a wife, engaged in from just causes
is not unlawful, 467. These causes
enumerated, 468–76. The causes of di-
vorce are causes of concubinage, 468;
causes not real, 474. Those in concu-
binage from real causes may be in mar-
riage love, but it is concealed, 475. Kings
who were in concubinage from real
weighty causes, 475. While it lasts actual
conjunction with wife not lawful, 476.
CoNCUBINE. The idea of eternal was
taken away from marriage with two part-
ners, the wife felt she was as a concu-
bine, the husband as a fornicator, 2.16(a).
A concubine is a substitute for the bed,
462.
CoNCUPIscENCE. See LUst.
CoNFIDENCE, a state of marriage love,
it is of the heart, 180.
CoNFIRM. Confirmers who could make
to appear true anything they wished,
233. Confirmations from nature in favor
: the Divine, from the vegetable and ani-
mal kingdoms, 416–422. Atheists who
confirm themselves in favor of nature, 221.
Adulteries of the third degree are by those
who by the understanding confirm that
they are not evils of sin, 490; these are
grievous according to confirination, 491;
confirmations are effected by reasonings
drawn from delights, Pºlº appear-
ances, and fallacies of the senses, 491;
these render men natural, sensual, and
corporeal, 495–7.
CoNFIRMERs whom angels called beast-
men because they could not see whether
a truth is true or not, but confirm what-
eyer they will, 233; this is not the mark
of an intelligent man, 233; their lot in
the other life, 233.
CoNFIRMATIONs of falsities rep. by
birds of night, 233. They are effected
by reasonings; of evil and falsity by rea-
sonings from the delights, pleasures, ap-
pearances and fallacies of the bodily
senses, but confirmations of good and
truth take reasons from a region above the
sensuals of the body, 491. According to
the confirmations man turns toward
heaven or toward hell, 491. Adulteries
are imputed according to their confirma-
tions, 490-491, 495, 497.
CoNJUGIAL. See MARRIAGE.
CoNJUGIAL Love. See MARRIAGE
ve.
CoNJUGIALE. Every step in religion
is also a step in the conjugiale, 80. The
conjugiale is the desire of living with one
*:: wife, 8o.
oNJUNCTION. In both male and fe-
male from creation there is implanted a
tendency to conjunction into one, 32, 37,
88–92, 156(2)-183. Love is nothing else
than a desire and urging to conjunction,
37; it must be reciprocal, 60-1. The con-
junction of good and truth is the church,
63; it makes love to be love indeed and
wisdom wisdom indeed, 65. There is a
conjunction of the created universe with
the Creator thus perpetual conservation,
85. When man receives the church he
is in conjunction with the Lord, 123.
The conjunction of souls and minds by
marriage, 156(2)-183. Marriage love con-
joins two souls and minds into one, 158,
177–9. Will of wife conjoins itself with
understanding of man and reciprocally,
159. , Conjunction is effected gradually
and becomes more and more interior to
eternity, 162. Conjunction of wife with
man's rational wisdom is from within,
with his moral wisdom it is from without,
163-6. How the wife is conjoined with
the husband, 17o-3. All conjunction
and disjunction is through spheres, ;
Spheres make distances in the spir, world,
171. Conjunction by transfer of the
powers of the husband, 172-3; by duties
proper to each which are of mutual hel
176. The influx of soul into bosom
thence into body incites to conjunction,
179. Conjunction into one man (homo),
214-5. Disunited souls conjoined through
a middle love, 245. In all conjunction by
love there must be action, reception, and
re-action, 293. Evils from conjunctions
of body before marriage, 305. Con-
junction or union of souls and minds by
true marriage love, 321-2. The nature of
spiritual conjunctions, eternal, 321. Con-
{...} with the Lord when He is ac-
<nowledged as God of heaven and earth,
and when one lives according to His pre-
cepts, 341.
CoNJUNctive. In every least thing,
33, 37, 46, 316.
, CoNNate knowledge limits progres:
sion, connate faculty does not, 134. From
:


608
INDEX.
84, 85, 87. The order of creation, all
depend on the Lord, 85. The end is
heaven, 85. Marriage is of creation, 156.
From creation in man and woman there
is implanted an inclination to conjunction
into onc, 156(2). Book of Creation, 156
(2), 193-4. Creation is from Divine love
by Divine wisdom in Divine use, 183.
Continuations of creation by propagation,
133. Creation of woman out of man, 193
-201. Creation from spir, sun, 235. The
propagat.ve faculty implanted by crea-
tion, 238. Everything created by the
Iord is representative, 294. How angels
think of God before creation, 328. A re-
lation concerning those who attribute the
roduction of all things to nature and not
to God, 38o. Discussion (1) whether na-
ture is of life or life is of nature; (2)
wnether the centre is of the expanse or
the expanse of the centre; (3) concerning
the centre and expanse of nature and of
life, 3So. Angels asked Swedenborg
how there can be a love opposite to crea-
tion, 444. He replies evil is not of crea-
tion, it is nothing of good, but it is not
nothing, opposites explained, 444.
CREATOR, 1 15, 204,479.
CRIMson rep. tile marriage love of the
wife, 76.
CRocodile sig. evil intent and slyness,
"crows of chastity is virginity, 503.
CUPupur, Es of the flesh are conglomer-
ated lusts of evil and the false, 440. See
LUST.
DANCEs, 3.
DANEs. Their idea of the origin of
marriage love and its potency, 193, 111.
DARKNEss of the north sig. dullness of
minºl and ignorance of truth, 77.
DAUGHTER sig. good conceived in the
sp.r. man and born in the natural, 129;
affection, 129; good, 220.
DAUGHTER-IN-LAw, 120.
DEATH. Man a man after death, 28–
31, 182; but a spiritual man, 31; he ap-
ºars to himself the same, 31; the dif-
łº between the natural and spir.
man, 31. Love is man's very life, and
remains after death, 34. Disbelief in
life after death, 39. Love of infants con-
tinues after death, 410. They are edu-
cated and grow up there, 41o-414. For
experience of life after death see the
relations.
DEcAlooUE. Why revealed with so
eat a miracle, 351. They are civil
aws and laws of religion, 351. Adul-
terers regard it as a childish little book,
521. Life according to Decalogue, 528.
DECANTATION in process of manu-
facture of alcohol, sig, spir. purification,
145.
DECEASED. Consorts who are in-
ternally united, when one dies the spirit
of the deceased dwells continually with
the spirit of the one not deceased, 321(7).
2* of love belongs to men,
200.
DEEDs judged according to will and
understanding in them, evil deeds sig,
evil will, 527; they flow from the heart,
53o.
DEFECATION sig. spir. purification, 145.
DEFloration, lust of, 501-5; more
grievous than lust of adultery, it is in-
ous lot of those in it, 505.
DEGREEs of society in heaven, 16.
Degrees of wisdom; namely, knowledge,
intelligence, and wisdom, 130; of soul,
mind, and body, 158. Influx of delights
through degrees, from the soul, into the
interiors of the mind, thence into its ex-
teriors, thence into the inmost bosom,
thence into the genitals, 183. Degrees
of the marriage spiere, Divine, celestial,
spiritual, natural, animal, corporeal, with
plants it is devoid of life, 225. Three de-
grees, 270. Wilat proceeds from the
Lord passes through degrees from the
Lord to men, animals, vegetables, and
minerals, 397. Their order of opening in
man, 447; the hig.er rest on the lower,
447. Three degrees of mind, 495; three
degrees of the natural man, those in
worldly love in first degree called natural,
those in delights of senses in second de-
gree called sensual, those who love them-
selves only in third called corporeal,
496. Dcgrees of adultery, 478-499;
four degrees of, 432, 485-490. Man dis-
tinguished from beasts by his mind being
divided into three degrees, 405. The
rohibited deglecs (Lev. xviii), 519.
Doctrine of degrees revealed
Swedenborg, 532 (vi).
DELIGIT. The delight of the soul is
from love and wisdom in use, its influx,
8; they are imperceptible beatitudes but
in their descent become perceptible as
delights and pleasures, 10. Happiness
from the body alone is transitory, 16.
Heavenly delights from love of use, 18.
Every love has its delight, for love lives
by it, 18. The delight of the love of uses
is a heavenly delight, 18. There are
ultimate delights in heaven, 44. In mar-
riage love are gat.cred all delights from
first to last, 68, 534; its delights exceed
those of all ot':cr %. 63–9, 82. In
wedded pairs both are in the delights of
the blessedness of innocence, 115. With
those whose end is eminence there is only
natural delight which comes of worldly
glory, 128. The blessed delights of mar-
riage love are known only to those who re-
ject the horrid delights of adultery, 137.
All the delights of true marriage love even
the ultimate are chaste, 144. Wives are
receptacles and sensories of the delights
of marriage love; a sixth sense in palms of
famous and atrocious, Sol, 504; the griev-


INDEX.
609
º
-
º
º*-
º
-
º
º
º
hands by which they perceive all the
states of the husband, 155(2). The de-
lights of marriage love are innumerable
and ineffable; they come from the uses
of love and wisdom, 183. The sense of
marriage love is the delight of delights be-
cause of its supereminent use, 183.
Woman feels the delights of her heat in the
man's light, 189. This is its receptacle,
189. Marriage delights with wives
spring from their wiii to be one with their
husbands, 198. She feels the delights of
ber own heat in the man's light, 198.
Spir. delights conjoined with natural
cause lovingness and thence the faculty
of acquiring wisdom, 211. Delights of
marriage lore are delights of wisdom, 293–
4,443. They are rep. by grapes of a
delicious ſlavor, 294. A garden, admit-
tance to those in delight of marriage love,
316. Delights in lowest region of the
mind, 335. All delights and felicities in
true marriage love, 335–6; granted by the
Lord only to those who approach Him,
and live according to commandments,
336-7. True marriage love only with
those in Christian Church, 336–0. The
delights of evil and of good are opposites,
427; manifested in various correspond-
ences, 430. Delights from the sphere of
scortatory love, and those from mar-
riage love are opposites, as hell and
heaven, 439-443. Delights of marriage
love are delights of wisdom, those of
scortatory love are pleasures of insanity,
442-3. Delights of heaven and of hell,
461.
DELIRIUM of those who talk much with
themselves, 267.
DEMOCRITUS. His disciples laugh at
everything, 182.
DEMost HENEs is with Plato, 182.
Depravity predicated of the will, from
inheritance, adulteries of fourth degree
are deeply seated as depravity, 493.
DERANGEMENT of mind from falsities,
212.
DESERTIon The soul of man ap-
propriated from his prolific gift, a provi-
sion, lest the wife after conception be left
by the man, 172.
DETERMINATIONs are at the good
pleasure of the husband, 221.
Devils. Satans are those who love
only the world, and themselves on ac-
Sount of the world; devils are those who
live for themselves alone, 18. A devil
from hell in love of rule from self love,
his dreadful appearance, idea of pre-
eminence, emperor of emperors, 263;
another who imagined himself god of
gods, 264; two others who had been popes,
the feet of one in a basket filled with ser.
Vents, 265. Devils those in evils from
the will, satans those in evil from the
understanding, 492.
disjunction from
union of souls and minds, 215.
DIGNITIEs in heaven, 7, 15, 16. How
regarded by evil, and by good, 250, 262,
265; dignities promote uses, 266; men-
tioned, 281.
DINNER in heaven, 14-16.
DioGENEs is at the foot of Helicon be-
cause he esteems worldly, things as
naught, and employs his mind only on
heavenly things, 182.
Disciples. The disciples rep. , the
church, Peter truth and faith, James char-
ity, John the works of charity, 110.
Those who are instructed are called the
Lord's disciples, 201.
Discord from cold, 236. Discordant
minds, 281.
Discourse. Belief that heaven con-
sists in courteous discourse, 3.
conjunction and
Disjunction. All -
171. Dis-
spheres,
Diss EMBLE R. Every man not in-
wardly led by the Lord is a dissembler,
a deceiver, a hypocrite, 267.
Dissix111.1TUDEs, internal and external
246; marriages of, like conjunctions º
different kinds of animals, 247; in spir.
world dissimilitudes are separated, 273,
DisrANCEs and spaces in spir. world
are appearances according to states of
mind, 78; there spheres make distances
by cffecting conjunction and presence or
absence, 171.
Disri.Nction between spiritual and
natural from experiences, 32G-9; between
degrees of evil in sex relations, not seen by
those who do not regard adulteries as
sin, but clearly seen by angels, 403. See
DEGREE.
Diversities and varieties, their num-
ber infinite, in heaven varieties, in hell
diversities, varieties and diversities in
marriages, 324.
Divid E. Everything is divisible to
infinity, 185; by division it becomes more
multiple not more simple, and approaches
nearer to the infinite, 329.
Divine GooD AND Divine TRUTH.
All Divine truth shines in the heavens, 77.
The Lord God the Creator is Divine Good
itself and Divine Truth itself, or Divine
Love and Divine Wisdom, 84. The uni-
verse and everything in it is from Divine
Love by Divine Wisdom, 87. In the
Lord the Creator are Divine Good and
Divine Truth in their very substance;
the Being of His substance is Divine Good
the Going-forth of His substance is Di-
vine Truth, 115. The Word in its es-
sence is Divine Good and Divine Truth
united, 128; and this is the Lord, 129.
Divisł: JUSTICE. It is contrary to
Divine justice that they who acknowledge
God and from religion live the laws of
justice should be condemned, 351.
Divise LovE AND Divin E. Wisdom.
Diamond, 7, 15, 22, 136.
See Divine Good and Divine TRUTH.


6 Io INDEX.
Divine Love, Divine Wisdom, and Divine
Use flow into the souls of men as one, 183.
Divine OPERATION in nature, 416–
22.
Drvismele. Everything divisible to
infinity, 185, 329.
Divorce. Divorces are from adul-
teries, because these are entirely opposite
to marriages, 234; cause of divorce adul-
tery, 255, 276; by it there is a complete
separation of minds, 255; not so by causes
of separation, 255. hat enormities and
destructions of societies would come from
dissolutions of marriages at pleasure of
husbands, 276. ...The only cause of total
separation or divorce is whoredom, to
this cause belong manifest obscenities,
and malicious desertion, 468. Whore-
dom destroys marriage love even to the
point of extermination, 468. Why di-
vorce is not always sought, 469. ree
divisions of the cause of divorce, the first
and third to be decided by a public judge,
. second by the man himself as judge,
405.
Docrat NE. The doctrinals of the
New Church in five statements, 82. Re-
vealed by the Lord, 532–5.
Dog sig. lusts, three and two headed,
79. Mentioned, 134; of indulgences or
whelps of delights, those in lust of de-
floration, 5os.
Dolls, love of, proof that woman is
born love, 218, 396.
Dom ESTIC AFFAIRs are under the wife,
4
160.
flowinos. Belief that heaven con-
sists in dominion, 3; experience, 7; in
marriage produces cold. 248. When it
exists there is no true marriage love, 291.
Door. The various sciences are like
doors leading to rational wisdom, 163.
Dove seen in a heavenly society when
marriage love was discussed, 155(2), 208,
27o, 293. - -- -
DRAGoNs. Various evil animals rep.
lusts, dragons rep falsities, 79.
DRAMATIC REPRESENTATIONs, 3; in
heaven in which they represent the virtues
of moral life, 17.
DRINk. In heaven they ate and drank,
16. To drink water from a fountain sig.
to be instructed in truths, 182.
DRINks. In heaven there are foods
and drinks, 6.
DRUNKENNEss a cause of legitimate
se tion, 252, 472.
UNG. See FILTH.
DURA MATER, *i.
DUTCH or Hollanders, their opinion on
the origin of marriage love, xoa, Ios.
Duties. Those, proper to the hus-
hand and those to the wife, 174-6. Con-
junction by these duties, in the one under-
standing and in the other will predomi-
nates, 174–6.
to marriage love or its absence, 213.
After death of one consort the two are not
separated, the spirit of the deceased
dwells with spirit of the other, 321(7).
EAGLE a badge of a heavenly society,
15, 20, 75. Mentioned, 79,495.
EAR. Why two ears, one refers to the
will the other to the understanding,316.
The ear does not hear, but the spirit by
the ear, 440.
EARNESTNEss, a moral virtue, 164.
EARTH, 13, 27, 37, 49, 69, 71, 144, 320.
The earth or gro is the common
mother, aoº, 397.
EARTH (lower). It is next above hell,
231-3.
EAST. The Lord is the east, because
He is the sun there, 261.
EAT. Eating, with patriarchs and
apostles, 5-6. Eating with a prince in
heaven, 14-16. Eating of the trees of
knowledge, and of life, sig. reception and
appropriation; eating of tree of life, re-
ception of life eternal, of tree of knowl-
edge, reception of condemnation, 135.
To eat of tree of knowledge is to under-
stand and be wise of one's self,353-4.
EccLEsiastical ORDER. Those in
ecclesiastical love of self wish to be gods,
264-5. They administer the things of the
priesthood which are of the Lord's love
and blessing, 308. See PRIESr.
EDEN. See GARDEN, PARADISE. Gar-
den of Eden sig. wisdom of love, tree of
life and tree of knowledge explained, 135,
353-4.
łºcation of children, duties which
conjoin husband and wife, 174-7. Their
education after death, 410-414.
EFFECT. See END.
EFFIGY. See IMAGE. A palace seen,
an effigy of marriage love, 370. In the
spir, world the face becomes the effigy of
e internal affections, 273.
EFFort. See ENDEAvor.
EGGs, wonderful things in them, 416.
6 YPT. Hieroglyphics and images of,
76.
ELECTION. See SELECTION.
ELEvarion. . With men there is eleva-
tion into superior light, with women into
superior heat, 188,201. It is elevation
into the light and heat of the angels, 188;
with men it is into superior intelligence
and wisdom, with women into more
chaste and pure marriage love, 18.
These elevations are openings of the mi
of men by wisdom, of women by marriage
love, 188. The husband fails to kve in
return because there is no elevation of
wisdom, 2co.
Eloquence. The writings ºf women
do not come of judgment and wisdom,
but of imagination and eloquence, 175.
ElysiaN Furlos. The abode of the
Dweir. Happiness of dwelling to-
gether increases or decreases according
blessed, 182.
.
:


6O2 INDEX.
rocal by which conjunction with God is
effected, 132. This makes him man,
134. He thinks from God but as of him-
self, 269. Does good from Lord as of
himself, 34o.
Ass. Asses bearing burdens, 232.
One who had been pope sitting upon an
ass, afire, 265.
Assault resisted from zeal, 360.
Assembly. A house of assembly, 2.
AssiDUITY, one of the moral virtues,
164.
AstroNoMY, a science leading to in-
telligence and rational wisdom, 163.
ArHEISTs can preach in favor of God
when in externals separate from internals,
when in their internal they believe noth-
ing, 269. In the spir, world the under-
standing of atheists in spiritual light is
open beneath and closed above, 421.
ATHELETE, correspondence of, 55.
ATHENLANs in the spir. world, 207.
ATHENs, a city where the ancient sages
of Greece dwell, 151 (2), 182,207.
ATMosphere. Use is like the atmos-
here which carries heat and light, 137.
The human mind distinguished into re-
gions, as the atmospheres of the world
into higher and lower regions, aqueous,
aerial, ethereal, and the highest, 188.
A heavenly society where the atmosphere
appears golden from the love of uses, 266.
Aura. See ATMOSPHERE. As man
is affected with wisdom his mind is ele-
vated into a superior aura of heavenly
light and heat, 145. .
Author Ess. Their writings explored
in spir. world; they do not come of judg-
ment and wisdom, but of imagination and
cloquence, 176. -
AUTHorrry. Things received on faith
of authority without reason enter no
farther than the memory, likened to crab
walking, sight following the tail, 295.
Avenue of palms and laurels, 56.
Aversion between married pairs comes
from disunion of souls and disjunction of
minds, 236. Aversion from cold, 305.
Back. The sphere from the back is
more attenuate than from the breast,
pairs of different minds and discordant
affections lie in bed turned back to back,
those that agree turn toward each other,
z71, 224.
BALANCE or ScALE. True marriage
love is as a balance in which inclinations
to marriage love are weighed, 318.
BATs seen which correspond with the
thoughts from confirmations of falsities,
233.
BE. Good is the essence or being of
a thing, 87. The Being of the Lord's
substance is Divine good, the Going fortin,
Divine truth, 115.
BEAR. Those who only read the Word
but draw nothing of doctrine therefrom
appear at a distance like bears, 78. Bears
sig. those who read the Word and see
truths without understanding, 193. -
BEAst. See ANIMAL. Various evil
beasts seen near those of the four ages,
73-82. Beasts and birds are born into the
knowledge pertaining to all their loves,
132; man is not, 132-4, 350; the reason dis-
cussed, 133; beast thereby limited, man
not, 133-4. In our world ts are real,
in the spir. . world representative. 133.
Beasts have knowledge but not wisdom
or understanding; they are led by their
loves as a blind man by a dog, 134. Men
like beasts found, discussion º the dif-
ference between man and beast, views of
Europeans, of ancient sages, 151(2
154(2). Christians though they may
inspired of God by written revelation do
not know the difference between man and
beast, 153 (2). So far as man is in the
opposite of marriage he is like a beast,
23o. Beast-men, those who confirm
whatever they will as truth, 233. Spliere
of Fº offspring affects beasts as
well as men, 392. Difference between
love of offspring in men and in animals,
402. Beasts have no love of successive
generations, 402. They rep, delights,
43o. Cannot elevate the understanding
above the will, 498. Difference between
man and beasts, man has three degrees
of mind, 495. Adulterers see no diſ-
ference, 521.
BEAUTY in its form in a wife from the
third heaven, 42; in maidens, 44. The
causes of beauty in the female sex, 56.
Nothing was created in the universe more
beautiful than woman, 56. A discussion
whether a woman who loves her own
beauty can love her husband, opinions of
men, of º i. Two kinds of beauty
one natural of face and body, one spirit.
of love and manners, 330. Beauty is the
form of love and affection, 330. Beauty
of women dwells in gentle tenderness
exquisite sensibility, 330. Wanity
beauty, 330. Beauty of angels, 355, 381.
Orators from France who declaimed on
the origin of beauty, 381. Beauty of
masculine and feminine sex from union of
love and wisdom, 382-4.
BEECH. A forest of beeches, chestnuts,
and oaks near those of iron age, 78.
Beeches rep, knowledge of justice an
rectitude in lowest degree of the mind,
27o.
BEE. Wonderful things in regard to
ees, confirmation in favor of the Di-
Vine, 419.
BEHIND. Things turned into oppo-
sites when one speaks behind another in
spir. world, experience, 444. -
BENEvolence, one of the moral wir.
tues, 164. -
Bºstial. Unchaste love of the sex is
bestial, 44.


INDEX.
603
ments clothe the soul, 192, 272. Every-
thing done in the body is done from a
spir. origin, 229, 310. Love of world
makes the body, 268. The material
body is filled with cupidities, 272. An-
gels and spirits have a mind and a body,
273. The body being cast off internal
affections appear, which before were con-
cealed, 273. , After nuptials the marriage
of the spirit becomes the marriage of the
body. 3ro. The bodies of men, inwardly
regarded, are nothing else than forms of
their minds organi outwardly to serve
the soul, 310. The material body does
not live and think but the spiritual sub-
stance in that body, 315. Consorts are
united as to body through reception by the
wife of propagations of husband's soul,
32 I.
Bond. Wives love the bonds of mar-
riage if the men do, 217. On earth mar-
riages for the most part are external,
external things bind them together, these
ties are dissolved at death, 320.
Book. Of, creation, sce CREATION.
There are books in the spir, world, scribes,
writings, and libraries, 207.
Bord ERs of heaven, 155.
Boas, Man is born corporeal, 94,
1oz. Man is not born into any love nor
into any knowledge, but into an inclina-
tion to love and a faculty for receiving
knowledge, 134, 350. The Lord pro-
vided that man should be born in total
ignorance that conjunction with him
might be effected, 134. Man is born into
the lowest region, the natural, 305. Man
is born without knowledge, to the end that
he may attribute nothing to himself but
to others, and finally to the Lord, 35o. He
is born corporeal, he becomes successively
sensual, natural, rational, and spiritual,
7.
iest officiates at be-
trothals in heaven but not at weddings,
21. Betrothals, and nuptials, 295-314;
they are treated of from the rational un-
derstanding, 295. Selection belongs to
the man, 296. He ought to court the
woman, 297; the woman ought to con-
sult her parents, 298. After consent
pledges should be given, 3oo. . Consent
ought to be established and confirmed by
solemn betrothal, uses of, 301. By be-
trothal each is prepared for marriage love,
oz; and their minds conjoined, 303-4;
lily conjunction during this time not
permissible, 305. After time
º the wedding ought to take place,
3
BetroTHAL. A
BIRDs of night, 79, 231; correspond
with confirmations d falsity so that they
a as truths; a fatuous light within
illumines their eyes by which they see
objects in the dark as if in light; there is
a similar fatuous spir, light, 233.
BIRD or PARADise rep. marriage love
in the middle region of the mind, 270.
BiRTH. Man is born without knowl-
edge, beasts with, because it gives him
unlimited capacity for development,
#. At birth he is like ground in
which no seed is planted, 134.
Bishop, 9.
Bless. Soding is more blessed to
Angels than to grow wiser and wiser, 69.
Marriages ought to be consecrated by a
priest; priests administer those things
which pertain to the Lord's love and bles-
sing, 308. -
BLESSEDNess of marriage, love per-
ceived in the higher regions of the mind,
69. Blessedness of marriage love in the
fxteriors of the mind, 180, 183. From the
osts into marriage love the Lord
gathers all blessedness, happiness, joys,
pleasures, 180, 335. Bles
from the communication º uses, 266.
Blossom, aor.
BLUE rep. the beginning of marriage
love of the husband, dark blue marriage
love in the husband, 76.
Body. . Three things in man, soul,
mind, body, 1or; the body is the ultimate,
158. Love from the spirit in the body is
enduring, not the reverse, 162. The gross
body, dulls and absorbs the sense that
married partners are one flesh; angels
have not the grossbody and perceive this,
178. The soul constitutes the inmosts of
head and body, the mind is intermediate,
they are actually in the whole body, this
is the reason º actions flow out from
the body in an instant, 1:8. The bosom
is as a royal court, the body as a populous
City round about; the body is under, its
nion, 179. The appearance is that
\ove ascends from the º to the soul,
e reverse is true, 191, 310. The body
Composed of aqueous and earthly ele-
“fosow. See BREAST. The bosom
is as a place of assembly; all things from
the soul and mind first into the
bosom, and thence into the body; it is the
lace where the two ways of mind and
dy meet, 179. Inmost friendship is in
the bosom, 180. Influx into, 183. Things
taken out of husband's bosom and in-
scribed on the wife, 193.
Box, 78. -
Boys, their connate disposition, 218.
BRAIN, 315. -
Brass or copper sig. natural good, the
copper or brass age, 77.
BREAST, See Bosox. The sphere of
man is denser from the breast, 171, 22.
The wife perceives the husband's state
by touch on the breasts, 173. The breast
§ . sig, wisdom from natural truth,
103. All things centre there, 193. Sup:
ported by ribs, 193.
BREATH. Reason sees that man after
death is not a breath as of a puff of wind,
29.


608
INDEX.
84, 85, 87. The order of creation, all
depend on the Lord, 85. The end is
heaven, 85. Marriage is of creation, 156.
From creation in man and woman there
is implanted an inclination to conjunction
into onc, 156(2). Book of Creation, 156
(2), 193-4. Creation is from Divine love
by Divine wisdoºn in Divine use, 183.
Continuations of creation by propagation,
133. Creation of woman out of man, 193
-201. Creation from spir. sun, 235. The
propagat.ve faculty implanted * Ctea-
tion, 238. Everything created by the
I ord is representative, 294. How angeis
think of God before creation, 328. A re-
lation concerning those who attribute the
production of all things to nature and not
to God, 38o. Discussion (1) whether na-
tare is of life or life is of nature; (2)
whether the centre is of the expanse or
the expanse of the centre; (3) concerning
the centre and expanse of nature and of
life, 3So. Angels asked Swedenborg
how there can be a love opposite to crea-
tion, 44;. He replies evil, is not of crea-
tion, it is nothing of good, but it is not
nothing, opposites explained, 444.
Ci: EATOR, 1 15, 204, 479.
CRIAison rep, the marriage love of the
wife, 76.
Crocodile sig. evil intent and slyness,
79.
CrowN of chastity is virginity, so?.
CUPIDITIES of the flesh are conglomer-
i. lusts of evil and the false, 440. See
UST.
DANCEs, 3.
DANEs. Their idea of the origin of
marriage love and its potency, 103, 111.
DAkkNEss of the north sig. dullness of
minºl and ignorance of truth, 77.
DAUGHTER sig, good conceived in the
sp.r. man and born in the natural, 12o;
ailection, 120; good, 220.
DAUGHTER-IN-LAw, 120.
DEATH. Man a man after death, 28–
31, 182; but a spiritual man, 31; he ap-
}. to himself the same, 31; the dif-
erence between the natural and spir.
man, 31. Love is man's very life, and
remains after death, 34. Disbelief in
life after death, 39. Love of infants con-
tinues after death, 41 o. They are edu-
cated and grow up there, 410–414. For
experience of life after death see the
relations.
DEcAloo UE. Why revealed with so
fº a miracle, 351. They are civil
aws and laws of religion, 351. Adul-
terers regard it as a childish little book,
521. Life according to Decalogue, 528.
DECANTATION in process of manu-
facture of alcohol, sig, spir. purification,
I45.
DECEAsed. Consorts who are in-
ternally united, when one dies the spirit
of the deceased dwells continually with
the spirit of the one not deceased, 321 (7).
2* of love belongs to men,
2do.
DEEDs i. according to will and
understanding in them, evil deeds sig.
evil will, 527; they flow from the heart,
53o.
DEFECATION sig. spir. purification, 145.
DEFloration, lust of, sor-5; more
grievous than lust of adultery, it is in-
famous and atrocious, sor, soi, the griev-
ous lot of those in it, 5os.
DEGREEs of society in heaven, 16.
Degrees of wisdom; namely, knowledge,
intelligence, and wisdom, 130; of soil,
mind, and body, 158. Influx of delights
through degrees, from the soul, into the
interiors of the mind, thence into its ex-
teriors, thence into the inmost bosom,
thence into the genitals, 183. Degrees
of the marriage sphere, Divine, celestial,
spiritual, natural, animal, corporeal, with
plants it is devoid of life, 225. Three de-
. 27o. W. at proceeds from the
..ord passes through degrees from the
Lord to men, animals, vegetables, and
minerals, 397. Their order of opening in
man, 447; the hig.cr rest on the lower,
447. Three degrees of mind, 495; three
degrees of the natural man, those in
worldly love in first degree called natural,
those in delights of senses in second de-
gree called scnsual, those who love then-
selves only in third called corporeal,
496. Degrees of adultery, 478-499;
four degrees of, 432, 485-499. Man dis-
tinguished from beasts by his mind being
divided into three degrees, 495. The
pººl degrees (-ev. xviii), sic.
octrine of degrees revealed through
Swedenborg, 532 (vi).
DELIGIIT. The delight of the soul is
from love and wisdom in use, its influx,
8; they are imperceptible beatitudes but
in their descent become perceptible as
delights and pleasures, 10. Happiness
from the body alone is transitory, 16.
I ſcavenly deligits from love of use, 18.
Every love has its delight, for love lives
by it, 13. The delight of the love of uses
is a heavenly delight, 18. There are
ultimate delights in heaven, 44. In mar-
riage love are gat.cred all delights from
first to last, 68, 534; its delights exceed
these of all otl.er º, GS-9, 82. In
wedded pairs both are in the delights of
the blessedness of innocence, 115. With
those whose end is eminence there is only
natural delight which colºts of worldly
glory, 128. The blessed delights of mar-
riage love are known only to those who re-
ject the horrid delights of adultery. 137.
All the delights of true marriage love even
the ultimate are chaste, 144. Wives are
receptacles and sensories of the delights
of marriage love; a sixth sense in palms of


INDEX. 613
|
age of iron mixed with clay, full of dread-
ful beasts, 4}.
ForM. The human form is an image
of heaven, Io. Woman is a form of wis-
dom animated by affection of love, 56.
Married pairs are forms and effigies of
the marriage of love and wisdom, 65–6.
There is no substance except it be a form,
66. The form of male and female, 9o-1.
The male and female were created to be
the very form of the marriage of good and
truth, ico–2. Wisdom makes this form,
102. Man is born a form or organ re-
ceiving life from God, 152(2). Angels
are forms of God, how could this form be
changed into the form of the devil, 153(2).
A married pair how changed, and other
forms induced on them by marriage, 184–
208. Affections and thoughts are in
forms, 186. Men by creation are forms
of knowledge, intelligence, and wisdom,
women are forms of the love of these in
men, 187. Heat and light in vegetable
forms, 189. The forms of men and
women are different before and after mar-
riage, 192, 193. Woman was formed
from man, 103. The formation is ef-
fected in secret ways, 194; by conjunction
of her will with man's internal will, 195-6;
and by the appropriation of the husband's
affections, 197; and the reception of his
propagations, 198. They become one
flesh, 199; one form, 206-1. The mas-
culine is a form of understanding, the
feminine a form of will, 223. The human
form in its inmosts is a form of love and
wisdom, jº, From creation all living
things will to remain in their own form,
361. The form of heaven is from the va-
rieties of souls and minds disposed into
order so as to make one, every form is
from various units in harmonious co-
ordination, 524.
FoRMAtion of woman from man, 193–
198; formation of seed in man, 220.
For Nication. In heaven they do not
know what it is, 44. In hell promiscuous
fornication is interdicted, 54. Those
living a single life if they are natural, after
death become fornicators, 54. Potency
from a total renunciation of fornication,
à Fornicators cast out into the fatuous
ights of the south, 77. By the laws of
the age of iron ić with clay miscel-
us fornication was forbidden, 79.
See 98. When the idea of eternal in mar-
riage, was taken from two partners, the
wife felt she was as a concubine, the hus-
ind as a fornicator (mocchus), 216(a).
Divorce only for fornication (Matt. xix.
9), 255, 468. Fornicatory love preceding
marriage not meant by scortatory love,
423. Fornication treated in series, 444
(2)-461. Fornication means last by a
youth or man with a harlot before mar-
* if with a virgin it is defilement, if
with the wife of another it is adultery,
444(2), 445, 447. Fornication is the be-
ginning of scortatory love, the order of its
examination, 444(2). It is of the love of
the sex, one who has been in fornication
may become more chaste in marriage, or
may come into scortatory love, 445. It
is wisdom to restrain love of sex, insanity
to let it loose, if it goes into fornication it
ought to be moderated, 446. It is of the
natural man, from natural love of the sex,
it may become rational-natural, but not
spiritual, 447. It is lust but not lust of
adultery, 448-9. Not as criminal as
adulterer; marriage love may be con-
cealed within fornication, it may be wi
out if marriage love is regarded, wished
for and sought as the chief good, 449.
Lust for limited fornication compared
with lust of adultery is as first warmth to
frigid cold of mid-winter, 449. Total
restraint with some cannot be effected
without harm, where marriage cannot be
contracted in early manhood, as in some
governments, 45o. Why brothels are
tolerated, 451. Fornication is lust, and
evil, a light evil if marriage love is looked
to, grievous if love of adultery is looked to,
452; reasons why it is light with the former,
452; but grievous with the latter, 453. It
is still more grievous if it inclines toward
desire for varietics and for delloration,
454. Sphere of fornication in its be-
ginning is intermediate between sphere
of scortatory and that of marriage love,
455. It forms an equilibrium, 455.
Immoderate formications destroy mar-
riage love, should be moderated, 456–
460; with some the only asylum when
marriage cannot be entered upon is a
paramour, 459. The reasons, limita-
tions, and guards, 450-460. Pellicacy as
a more regulated and saner fornication,
459; it is to be preferred to wandering
lust, 460; but it is better that the torch 'i
the love of the sex be first lighted with a
wife, 460. For the love of pellicacy is
unchaste, natural, and external, it parts
the souls of two, and conjoins only the
sensuals of the body, 460; mentioned, soo.
Fount AIN. See WATER. The fabled
fountain broken open by the hoof of the
horse Pegasus, on the bill Parnassus, to
drink from it sig. to be instructed in
truths, 182. Virgins of the fountain, 293,
2.94. Fountain sig. truth of wisdom, 293.
Fowl, 417.
FRANCE, 380-1.
FREEDOM. Inclinations to likeness of
parents does not cause thoughts and
actions to follow, 202. The Lord wills
that the male man shall act from freedom
according to reason, zoº. What is of the
love is free, 257. Man frce, from equi-
librium between heaven and hell, 434-0,
444. Without freedom and reason man
would not be a man but a beast, 438.
FRENCH. Their idea of the origin of


614
INDEX.
marriage love and its potency, 103, 11o,
326.
FRIENDS meet after death, if they have
only external affections they at length sep-
arate, 273.
FRIENDSHIP and confidence with a
married pair, 162(7); it is one of the moral
virtues, 164; a state of marriage love in
the bosom, 180. Friendship increases
with those in true marriage love, 214.
Friendship is as the garment and face of
love, 214. Marriage friendship differs
reatly from the friendship of every other
ove, 214. Apparent friendship in mar-
riage, 244, 278. Difference between mar-
riage and servile º 248; friend-
ship emulating marriage friendship, 299
–2. Friendship with a servile husband,
291; where inwardly there is bitter en-
mity, outwardly intimate friendship, 292.
FRONT of head, 267.
FRUCTIFICATION, propagation, and
lification are from influx of love, wisdom,
and use, from the Lord, 183. In the
heavens there are spiritual fructifications,
355.
FRUCTIFY. The perpetual effort of
the soul to fructify becomes effort in the
y, 355.
FRUITs. Noble fruits are born from
true marriage, 201.
FUNCTions or employments in spir.
world, 207.
FUNDAMENTAL. Marriage love the
fundamental of all loves, 65-9, 71.
FUTURE things are not revealed from
heaven, the reason, 535.
GAMEs in heaven, 17.
GANGRENE, 253.
GARDEN. See PARADise. Paradisal
gardens, 8. A garden in heaven de-
scribcd, º: 42, -77. , Gardens blossom
and bear fruit when heat conjoins itself
with light, its correspondence, 72. The
Garden of Eden sig. the wisdom of love,
135. A .." named Adramandoni,
or the D º of Marriage Love, where
the origin of marriage love was discussed,
183. arden of roses, 293-4. Nuptial
j 316. Gardens rep. chaste de-
ights of marriage love, 439.
GARLAND. The delights of marriage
love represented by garlands of flowers,
137, 293. Garlands of flowers given to
those who profoundly understood, 183.
GARMENT. Garments in heaven, Io,
W. A prince's robe and tunic, 14.
edding garments there, 19–22. . Change
of garments involves a change of state in
heaven, 25; the affection clothes everyone,
42. Garments of wife of third hcaven,
42; of a pair in third heaven, 75; of those
in the Iron Age, 78. Embroidered gar
ments, 137. In the spiritual world all
are clothcq according to their aſſections,
17s. Friendship is as the face, garment,
and clothing of love, 214. Garments,
231; of sackcloth, 232; of a priest, of a
minister of state, 266,354. A spirit thinks
him to be such as the garment he
wears, 354. Garments like those of
world, 355.
GATE of heaven, Io; three gates, 11.
Gate to temple of wisdom, 56.
GEMs in heaven, 14, 42. Mentioned,
97.
GENERAL of an army, 481.
GENERALs cannot enter into particu-
lars, those in natural world are in gen-
erals, in spir. world in particulars, 328.
GENERATE. See Potency, ProFA-
GATE, PROCREATE. The generative power
in , the male is from the understanding.
it is by truth from good there, oo; when
in perpetual spring, 115. The marriage
of good and truth in the soul is in a per-
É. effort to the production of its own
keness, 355.
GENERostry, a moral virtue. 164-
º called the Book of Creation.
15002).
GENII being prepared for hell, their
fury at seeing angelic consorts, 71.
in the lust.of seducing innocence are in-
genil, s14.
GENITAL. The influx of the soul
through the mind into the body, into the
genital region, 183.
GENIUs of man differs from that of
woman, described, 218.
GENTILEs. No communication be-
tween the Christian and the Mahonetan
heavens, 352.
GEOMETRY is a science introducing into
intelligence and rational wisdom, 163.
GERMANs. Their idea of the origin of
marriage love and its potency, Ios, Io9.
GERMANY., 38o.
GESTUREs in the other life manifest the
internal affections and their sympathies
and antipathies, 273.
GHosts AND PHANToMs, ideas of, 182.
GIANT. Giants as guards near those of
the Copper Age, 77.
guis. Their genius and disposition,
2 INº.
GLADNEss of those experiencing their
own idea of heaven, soon turned to sad-
ness, 3.
GLoRIFICATION, GLoRIFY. Belief that
heaven consists in glorifications of the
rd, 3; experience, 9. The glorification
of means to bring forth the fruits of
love, that is faithfully do the work of one's
calling, by this God is glorified, and by
worship at stated times, 9. A glorifica-
tion of the Lord in heaven on account of
. advent, 81. Made out of the Word,
I.
Glory of self love elevates the under-
standing into the light of heaven. zºo;
s vain - lovers, such glory
does not endure an equal, 378. The
glory of honor excites jealousy, 378.


INDEX. 615
Gop. How idolatry arose, 76–82.
Idolaters cannot think of the God of the
universe except by images presented to
the eyes, 78. The God of heaven is the
Lord 78. Marriage love ascends and
descends in like degree with the worship
and love of God, 78. , The Lord Jesus
Christ is the One God in Whom is the
Divine Trinity, 82, 129. The Father de-
scended and assumed the Human, 118.
He should be approached because He is
the God of heaven and earth, 129. The
image and likeness of God, 132. Man
should know and acknowledge that all
his knowledge, intelligence, and wisdom
are of God, 134; otherwise he cannot be
regenerated, 134, 35. Life with man is
in him, it is heaven and eternal life
to him. 135-6. Man is an organ to re-
ceive life #. God, 153(2). Those not
willing to know the nature of the life
after death are likened by Greek Sophi to
those found in woods, who are stupid
from want of instruction, 152(2). Man
created in the form of God, 153(2). In
Golden Age men knew they were forms re-
ceptive of life from God, 153(2). God
cannot be had in view by man inwardly
inverted, 153(2). Souls are human forms,
they are not life but the nearest receptacle
of life from God, thus the soul is a dwell-
ing place of God,315. The Lord known
to as to be approached as God only in the
istian Church, 337; not by Mahome-
tans, 341. They acknowledge Him as
Son of God, the wisest of men, and a very
great prophet, 342. All who acknowl-
edge God and from religion shun evils as
sins are saved, 343. What is against God
is sin, 348. They are not to blame if igno-
rant of the Lord, and if not think more of
marriage love than of love of the sex, 3 so.
Pagans who acknowledge God and live
according to civil laws of justice are
saved, 351. Those who have confirmed
themselves in favor of nature and against
are in hell, they are satans, 38o.
The sun of the angelic heaven is Divine
Love, the nearest proceeding from God,
3. The universe created by God, 38o.
he spiritual love their children according
to their fear of God and their picty of life,
405. Mothers who have loved infants and
have feared God educate infants in
heaven, 410. . Satans reasoning in favor
of nature and against God, 415. The
angels replied; all in hell are in favor of
nature all in heaven worship Go A, 415.
Swedenborg taught them respecting God
and nature, 416. Nature in itself is dead,
it subserves life in and from God, 410–
422. Adulterers have no acknowlcdg-
ment of God, relation concerning, soo.
The nature of God, the unity in one per-
son, the trinity in the Lord, now re-
weated. 532.
Gold. A tree with fruit as of gold, 12.
A pyramid o. gold, dishes of silver, 12.
Angels from the Golden Age, 42; tº-eir
love, 73. Their marriages, a visit to their
heavens, 75. A tent covered with gold,
75. A paper written with letters of gold,
115. In Golden Age they knew that men
were forms receptive of life from God,
153(2). Golden rain, 155(2), 208. Hor-
ror of harlots in golden and silver ages,
433.
§oop AND TRUTH... Why the good
need to be prepared for heaven, 43(b).
All things in universe have a relation to
good and truth, 60. There is a marriage
of good and truth, 6o; this is reciprocal,
61, 83. Truth of faith and good of life
constitute heaven and the church, 72.
Universal principles relating to the mar-
riage of good and truth, 83. They are the
un.versals of creation, 83. Good and
truth are the same as love and wisdom.
84. The Lord sees in everything what re-
lates to good and truth, 85. The good and
truth in them are according to the form,
86. , No solitary good or truth, 87. The
truth of good is masculine, the good of
truth feminine, explained, 88–92. By
the influx of the marriage of good and
truth the love of the sex and marriage love
is produced, 92-3. The male and i.
were created to be the form of the mar-
riage of good and truth, 1oo; in their in-
mosts and in what ſollow, rol. Written on
a paper in letters of gold. The Marriage
of Good and Truth, 115. The Lord is
Good and Truth, 115. All good and
truth are from the Lord, 121; and form
the church, 122, Good flows into truth
in man and gives it life, but it is invisible
to him, neit.cr does the wife reflect on
the good that flows into her will and gives
it life, 123. Good is all things of delight,
pleasantness, and enjoyment, 461. Sum-
mary of principles of marriage of will and
understanding, of good and truth, also of
opposites, 490, 516–520. On the imputa-
tion of good and of evil, 523-531. The
good of one cannot be transcribed into
another. 525-6. -
GoverN. How the Lord regulates
man's freedom from within, and by the
wife from without, 208.
GovKRsMEN is in heaven, 7. God's
government is in particulars as well as in
universals, 388. Among bees analogous
to heavenly government, 410. Govern-
ments where many cannot enter mar-
riage in carly manºood, 450.
GRACE. Belief that heaven is given by
Div.ne Grace, 3.
GRAPPs, 85, of delicious flavor sig. de-
lights of wisdom, of bad taste or wild
grapes sig. pleasures of insanity, 294.
Gross. How gross is this age, 481.
GROUND. A man just born like ground
in which no seed is planted, but which
can receive all seeds, 134.


616
INDEX.
GRove of cedars near those of Golden
Age, 75; of palms and laurels near those
5f the Copper Age, 77; another in the
torm of a theatre, 132. One surrounding
Jhe garden named Adramandoni, 183.
A grove in the midst of which was a pal-
nce and a nuptial garden, 3.16.
GUARDs, to heaven of Copper Age, 77.
GUIDE. Angel guides, 75-82.
GYMNAs.IUM. Olympic gymnasia
where the ancient sages meet, 151(2)-
154(2), 207. One where young men are
instructed, 315, 326. Gymnasia where
those are who ascribe all things to nature
not to God, 38o.
HAND. All things a man surveys with
the understanding appear to angels as if
written upon his hands, 261; they see the
thoughts and intentions in the hands,
$14; the hands are the ultimates, 314.
The right hand refers to good the left to
truth, 316.
HAPPINEss. Eternal happiness, 1–26;
happiness within joys makes them joys,
2, 3, 6, 1o; happiness is from the per-
formance of use in his vocation, 6. Lter-
nal happiness is from the delights of the
soul in those of the mind and body. 16,
17. The states of happiness ascend in
like degree with marriage love, 38. The
happiness of dwelling together increases
with those in true marriage love, 213.
HARLot. The nerves of un-
strung at the sight of a harlot, 44. ... Har-
lots in hell, promiscuous fornication is
there interdicted under punishment, 54.
Age of iron mixed with clay regard wife
as a harlot, 79. Cohabitation with, and
lewdness in the house are infamous, 373.
Thinking of wife as a harlot from jealousy
is a mental infirmity, 374. Lven harlots
love their progeny, 4oo. Horror of harlots
in golden and silver ages, 433. Fornica-
tion with, 444(2)-5. Micntioned, soo,
505, 521. Dedoration without purpose of
marriage makes of a virgin a hariot, Sog-
4. Harlots in hell, who by plantasy as-
sume surpassing beauty, Sos, 510. Crafty
harlots thcre, 512.
HARP, 3.
HEAD. Spiritual things constitute the
head, 130; also love of uses, 208. Under
the frontal part is the cerebrum, under
the hinder part the cerebcllum, 444,
mention.cd, 267.
HEALING. The Lord healed the sick
by the touch because touch sig. com-
munication which is cliccted by the
touch, 396.
HEARING is one of the senses by which
wives cognize the aliections of the hus-
band, 100. By hearing perception flows
in, but does not remain without thought,
183. This sense is from the love of heark-
ening and obedience, 210; or from atten-
tion of the understanding and compliance
of the wul, 220. See LAR.
HEART. The wife is as the heart or
love, the husband the lungs or truth, 75.
Heart and lungs related as good and
truth, as will and understanding, 87.
The heart reigns by the blood, the lungs
by the respiration, everywhere, 1:2.
The love of infants with mother like Le
heart, with father as lungs, 284.
HEAT and light of love and wisdom in
heaven, 11, 137, 145, 168, 189. Vital
heat and solar heat, 1o 1. Heat is icit
not seen, 123, 168. Wernal warmth from
union of heat and light, 137. in Beaven
heat is love, light is wisdom, use is as
the atmosphere which carries heat and
light, 137. 'ernal temperature of t-e
heat light of the natural and the spir.
worlds, 147. The first heat cf marrige
love is from the love of the sex, 162. T He
conjunction of heat and light outside and
in vegetable forms, 189. Woman ſees
the delights of her heat in the mala's
light, 189. Spir. h.cat is love, spºr. cold is
privation of love, the former is from the
sun of heaven, the latter from the sºn of
the world, 235. The heat of marriage
love with polygamists is as tile ictid beat
of a bagnio, 344.
HEAvex, opinions and expcricnces of,
2-26. The state of heavenly life is frºm
love and wisdom in use, Io. 11eaven, hell,
and the world of spirits, relative pºsitions.
26. Heaven in order according to varicues
of good and evil, 36. Three heavens ºne
above another, 42. Angels from the third
hcaven scen, 42. The magnificence ºf
heaven, 44. Preparation of man for
heaven, 48(b). Only ti.ose who are in-
wardly united in marriage can live to-
gether in heaven, so. Spiritual heat is
the good of life, it is love, 72. Heaven
from human race, 156, 494. Universals
of heaven, love of ruling from love of use.
love of possessing goods of the worki
from love of performing uses by means of
them, and true marriage love, 261; nature
shown, 261–27c. Angels in love of ruling
from love of uses, their heaven, zºo.
Heaven of Mahometans, 342–4. Won-
derful things related about heaven, 355.
The heaven of infants, 419–414. A
novitiate spirit who desired to know about
heaven and hell was told to enquire and
learn what delight is and he would know
their nature, his investigations, 461.
Nature of heavenly delights, 461. The
magnificent things of heaven shown to a
novitiate spirit, 477. Places where ways
open to heaven, 5oo. Heaven visited
}. adulterers, their experience, 5-2.
Heaven called a marriage, 52d. Heaven
distinguished into innumerable societies,
53o.
HEAvenly. So far as any man loves
one only consort he becomes heavenly and
internal, 77.
HELlcox, a higher hill near Athens in
spir. world, 151(2), 182.


INDEX. 617
HELICONTANs. Sports of Heliconians,
Parnassians, Athenians, and of Virgins of
the Fountain, they were spir. exercises
and trials of skill, 207.
HELL. . . The image of hell is opposite
to that of heaven, Io. The universal hell
is disposed in order according to all the
affections of the love of evil, 36. Who go
there, how they are prepared, 48(b). At
a distance hell appears like a lake of fire
and brimstone from correspondence with
falsification of truth and love of evil, So.
The hells are eternal workhouses, 8o.
Universals of hell three, love of ruling
from self love, love of possessing goods of
others from wor:dly love, scort.itory love,
261. Nature of shown, 261–27 of hell of
those in love of rule from self love, 264–
5. It reeks with impurities, 430. Nature
of its delights, 461. Ileil is for the evil,
479. Adulterers who fice from heaven
and rush headlong toward hell, 481; cast
into hell, 483. Satans and devils of hell,
their distinctions, 492. Hell of the de-
ccitful, 514. Hell is called adultery, 520,
Hell distinguished into innumerable so-
cieties opposite to heavenly ones, 530.
HERAClitus. His disciples weep at
everything, 182.
HEREDITARY., See INCLINATION. He-
reditary inclination to things of the par-
cºnts' love and life, 2c2–6. Hereditary
cyll from the father springs from such
things as are of his natural love which
cover over the soul in its descent in form-
ing the seed, 245. Hereditary evil from
parcnts, not from Adam, 525.
11F.RN1A, 253, 47.o.
HETERogeSEITIEs and homogeneities,
or sympathies and antipathies are mani-
fested openly in spir. world, 273. See
I71.
HETERoceNous and discordant things
effect disjunction in the spir. world, 171,
273.
HIERoolyphics of Egypt rep. various
moral virtues and spir. truths, 76. , Hiero-
glyphics on plates of copper given by
Grecian sages, 182; those of Egyptians
embody correspondences, 342.
Hind PART of HEAD, 267, 444.
History, a science leading to intelli-
genſe and rational wisdom, 163.
. Hogs. Companions of Ulysses turned
into hogs by Circe, its signification, 522;
rep. adulterers, 522.
riolland or Batavia. Their idea of
the origin of marriage love and its potency,
103, Ios. Mentioned, 38o.
How E, 5, 6.
Homogr:NEITIEs in spir, world are
openly manifested, 171. 273.
. Homogeneous things effect conjunc.
tion, 171, 273.
HoNors in heaven as on earth for the
sake of obedience, 8. They are re-
garded as clothing by those in them. 266.
Devils perform uses for the sake of self,
a good name, honor, and wealth, 266.
Hoors. The hoofs of Pegasus sig. the
experiences through which comes natural
intelligence, 182.
HoRN. In zeal the understanding hard-
cns and becomes as a horn, 372.
Horse. White horses descending from
heaven, 42. See 103. The horse sig. un-
derstanding of truth, 76. The horse
Pegasus sig. the understanding of truth,
1S2.
House, 5. In the spir. world no one can
dwell in any but his own house, so. No
two can dwell in the same house unless
they are similitudes, 5o. The houses of
those in Copper Age, 77; in Iron Age, 78;
in iron mixed with clay, 79.
HUMAN. See MAN. The human is the
desire to acquire wisdom and to love what
pertains to wisdom, 52. . God put on a
Natural Hiuman and made it Divine that
man might think of Him in his natural
mind, 34o. The human form, from crea-
tion, is in its inmosts a form of love and
wisdom, 361. -
HUMP BAck. If love of the world
makes the head man is man only as a
humpback, 269.
Hüsband rep. wisdom, the wife, love of
his wisdom, 21. They meet after death
and remain or separate according to the
inclination of their love, 47(b), 49. He is
truth, the wife good, 76, 115. The hus-
band does not rep. the Lord and the wife
the church because both constitute the
church, 125. The husband does not cor-
respond with the Lord and the wife with
the church, 126. How formed into a
husband, 306, 321.
HYpocrite. Everyone not inwardly
led by the Lord is a dissembler, deceiver,
and a hypocrite, 267.
HYSTER1A, 252.
IDEA. Every idea however sublime is
substantial and connnected with sub-
stance, 66. Spiritual idcas are ideas of
ideas, no words can express them, 326;
their difference from natural, 326–0.
Idea of space and time admeres to natural
thought not to spiritual, 328. 1dea of
nature instead of God obtrudes when one
thinks of God before the creation of the
world, 328. In every natural idea are
innumerable spiritual ones, in one spiri-
tual innumerable celestial ideas, 329.
IDENTITY. No two things are the
same, or absolutely identical, 186.
I Diocy, a vitiated state of mind and a
cause of legitimate separation. 25.2, 47.o.
IDLENEss. The idea of eternal rest as
eternal idleness discussed in an assembly
of Greek sages, 207. 1, y idleness the mind
collapses, 267. The industrious have abil-
ity not the idle, 22d. It renders the mind
stupid, the body torpid, 249. See 9.


INDEx. 619
od wau: ſº
3%.
fore marriºrs tired
sººn is ſºme
nº ºr at
made by te Lr: *
site ºf miniº
ºf his will ºf ºtite
ºr unit; tº "
is a ſºuth ºf P
evils ºf prºx *
he two ºt, sº
º, ºil, tº
m life d gºtº *
ºff.; ſº:
tººd sº
24. Goºd si-ſºº
iſ tº ſº.
rºd tº
inclinations of husbands are known to
wives, 208. Through the soul is derived
a supreme inclination into offspring, 246.
External inclinations are insinuated
chiefly after birth, 246. Colds arise from
dissimilitude of internal inclinations, 275.
Every one derives his native disposition,
which is inclination, from parents. 525.
INCULPATIONs are made by a judge ac-
cording to the law, 485. Difference be-
tween predications, inculpations, and
imputations, 485.
NDIFFERENCE arises from a disunion
of souls and disjunction of minds, 236.
Joys made common by continual in:
dulgence become indifferent, 256.
INDIGNATIon, 56, 82.
INDoleNT. In the spiritual world no
food is given to the indolent, 6.
INDUSTRY, a moral virtue, 164. The
industrious have ability not the idle, 220.
INEQUALITY of station and condition
an external cause of cold, 25o. Many
inequalities enumerated, 25o.
... INFANcy. The changes of state from
infancy, 185.
INFANT. The love of infants corre-
sponds with the protecting of truth and
good, 127. els who at a distance ap-
peared like, naked infants, which rep.
their state of innocence, 137. Infants in
heaven become men of stature according
to their growth in intelligence, not so on
earth because they have material bodies,
187. Conjunction of love of infants with
marriage love, 385-414. The sphere of
the love of infants makes one with the
sphere of protecting the procreated, 387-
3-4, 309. The sphere of innocence flows
into infants and affects parents, 395–7.
The love of infants with parents recedes
as innocence in them recedes, 398. Dif-
ference between love of infants with men
and love of offspring with animals, 399.
Series of love of infants from its great-
est to its least, 4o 1. It descends from
f. to generation with increase,
ut it does not ascend, 402. The love of
infants remains after death especially with
women, 410. Infants are educated in
heave 411-414. They sig. innocence,
414. ucation of, in heaven, they grow
to the stature of young men of eighteen
and girls at fifteen, and remain at that
age, then marriages are provided by the
Lord, they are entirely ignorant of what
scortation is, 444.
INFiNite. There are perpetual varie-
ties because all things come from the In-
finite and Eternal, 185, and are divisible
to infinity, 185, 320.
|INFLux. Those in the love of uses re-
ceive an influx from states of heavenly
blessedness, 13. Common perception is
the same as influx, 28. The conservation
of the universe is the perpetual indux of
Divine Good and Divine Truth, 86; il-
lustrated by light and heat into objects,
86. There is a perpetual influx from God,
84–6, oo, 92-3. It is received according
to the form, 86. How marriage love flows
into the body from the soul, 179, 180.
How the Divine love, wisdom, and use
flow into the soul, minds, and bodies of
men; immediate and mediate influx, 183.
Love indows into youths from the beauti-
ful sex, even the masculine incentive
being thence derived, 187. Influx is all
that precedes and com the sequence,
313. Influx of marriage love into soul,
through mind, into y, 355. Influx
not perceived, it is turned according to the
form, 86,392. The Lord by influx from
Himself actuates all things of the soul and
mind, from this comes all delight, 461.
INGENUITY. Those who call ingenuity
wisdom, 175.
INMost. Marriage love expands the
inmost things of the mind and body, 68.
Spiritual things have their abode in the
inmosts, 130. They constitute the head,
130. Influx into the inmost or soul thence
into the lower things, mind and body, 183.
Simultaneous order from inmost to outer-
most, 314.
INNocence, one of the spiritual vir-
tues, 164; one of the states of marriage
love in the interiors of the mind, 189, 183.
Innocence and peace are the two inmost
things of heaven, they come immediately
from the Lord, 3o4. The Lord from in-
nocence is called Lamb, Prince of Peace,
394. Innocence is the esse of every good,
peace is its blessedness, 394, 414. Inno-
cence of infants indows from the Lord and
affects parents, 395. It is the cause of
parental love called storge, 395. It also
inflows into soul of parents, and conjoins
itself with the innocence flowing from in-
fants, 396. Jesus touched infants, and
healed by the touch, because communica-
tions of minds are effected by touch. 396.
Innocence of infants also communicated
by it, 306. Innocence recedes from infants
by degrees, 398-9. Innocence represented
by infancy, by nakedness, by children,
413-4. Innocence is to be led by the Lord,
4 I4.
INsANE. The evil love their insani-
ties, in the world of spirits their internal
drives the external into insanities, 48(b).
Spiritual insanity is derangement of mind
from falsities, 2 12. Jn the spiritual world
such act like maniacs, 212.
INSTRUCTios, places of in spiritual
world, .261; after instruction they are
called disciples, where they go afterward,
261. Instruction of infants in heaven,
411-413.
INTEGRITY of Adam, what it was, 135,
55.
3 INTELLECTUAL. See TRUTH, Wisdom,
MALE. The male is born to become in-
tellectual, 90, 88-92. The intellectual


INDEx. 613
age of iron mixed with clay, full of dread-
ful beasts, 79.
Form. #. human form is an image
of heaven, Io. Woman is a form of wis-
dom animated by affection of love, 56.
Married pairs are forms and effigies of
the marriage of love and wisdom, 65-6.
There is no substance except it be a form,
66. The form of male and female, 90-1.
The male and female were created to be
the very form of the marriage of good and
truth, Ioo-2. Wisdom ... this form,
1oz. Man is born a form or organ re-
ceiving life from God, 152(2). Angels
are forms of God, how could this form be
changed into the form of the devil, 153(2).
A married pair how changed, and other
forms induced on them by marriage, 184–
208. Affections and thoughts are in
forms, 186. Men by creation are forms
of knowledge, intelligence, and wisdom,
women are forms of the love of these in
men, 187. Heat and light in vegetable
forms, 189. The forms of men and
women are different before and after mar-
riage, 192, 193. Woman was formed
from man, 103. The formation is ef-
fected in secret ways, 194; by conjunction
of her will with man's internal will, 195-6;
and by the appropriation of the husband's
affections, 197; and the reception of his
propagations, 198. They become one
esh, 199; one form, 200–1. The mas-
culine is a form of understanding, the
feminine a form of will, 223. The human
form in its inmosts is a form of love and
wisdom, 36. From creation all living
things will to remain in their own form,
361. The form of heaven is from the va-
ricties of souls and minds disposed into
order so as to make one, every form is
from various units in harmonious co-
ordination, 524.
Formation of woman from man, 193–
198; formation of seed in man, 220.
Fornication. In heaven they do not
know what it is, 44. In hell promiscuous
fornication is interdicted, 54. Those
living a single life if they are natural, after
death become fornicators, 54. Potency
from a total renunciation of fornication,
55. Fornicators cast out into the fatuous
lights of the south, 77. By the laws of
the age of iron mixed with clay miscel-
laneous fornication was forbidden, 70.
See 98. When the idea of eternal inmar.
riage, was taken from two partners, the
wife felt she was as a concubine, the hus-
ind as a fornicator (mocchus), 210(a).
Divorce only for fornication (Xiatt. xix.
9), 255, 468. Fornicatory love preceding,
marriage not meant by scortatory love,
423. Fornication treated in series, 444
(2)-461. Fornication means lust by a
youth or man with a harlot before mar-
444(2), 445, 447. Fornication is the be-
ginning of scortatory love, the order of its
examination, 444(2). It is of the love of
the sex, one who has been in fornication
may become more chaste in marriage, or
may come into scortatory love, 445. It
is wisdom to restrain love of sex, insanity
to let it loose, if it goes into fornication it
ought to be moderated, 446. It is of the
natural man, from natural love of the sex,
it may become rational-natural, but not
spiritual, 447. It is lust but not lust of
adultery, 448-9. Not as criminal as
adulterer; marriage love may be con-
cealed within fornication, it may be wi
out if marriage love is regarded, wished
for and sought as the chief good, 449.
Lust, for limited fornication compared
with lust of adultery is as first warmth to
frigid cold of mid-winter, 449. Total
restraint with some cannot be effected
without harm, where marriage cannot be
contracted in early manhood, as in some
governments, 453. Why brothels are
tolerated, 451. Fornication is lust, and
evil, a light evil if marriage love is looked
to, grievous if love of adultery is looked to,
452; reasons why it is iight with the former,
452; but grievous with the latter, 453. It
is still more grievous if it inclines toward
desire for varieties and for defloration.
454. Sphere of fornication in its be-
ginning is intermediate between sphere
of scortatory and that of marriage love,
455. It forms an equilibrium, 455.
Immoderate formications destroy mar-
riage love, should be moderated, 456–
460; with some the only asylum when
marriage cannot be entered upon is a
paramour, 459. The reasons, limita-
tions, and guards, 450–460. Pellicacy as
a more regulated and saner fornication,
359; it is to be preferred to wandering
lust, 460; but it is better that the torch
the love of the sex be first lighted with a
wife, 460. For the love of pellicacy is
unchaste, natural, and external, it parts
the souls of two, and conjoins only the
sensuals of the body, 460; mentioned, soo.
Fount AIN. See WATER. The fabled
fountain broken open by the hoof of the
horse Pegasus, on the hill Parnassus, to
drink from it sig. to be instructed in
truths, 182. Virgins of the fountain, 293,
294, Fountain sig. truth of wisdom, 293.
Fowl, 417.
FRANCE, 380-1.
FREEDOM. Inclinations to likeness of
parents does not cause thoughts and
actions to follow, 202. The Lord wills
that the male man shall act from freedom
according to reason, 228. What is of the
love is free, 257. Man free, from equi-
| librium hetween heaven and hell, 434-0,
444., . Without freedom and reason man
§ if with a virgin it is defilement, if would not be a man but a beast, 438.
wi
the wife of another it is adultery,
FRENCH. Their idea of the origin of


INDEx.
615
God. How idolatry arose, 76-82.
Idolaters cannot think of the God of the
universe except by images presented to
the eyes, 78. The God of heaven is the
d. 78. Marriage love ascends and
descends in like degree with the worship
and love of God, 78. . The Lord Jesus
Christ is the One God in Whom is the
Divine Trinity, 82, 129. The Father de-
scended and assumed the Human, 118.
He should be approached because He is
the God of heaven and earth, 129. The
image and likeness of God, 132. Man
should know and acknowledge that all
his knowledge, intelligence, and wisdom
are of God, 134; otherwise he cannot be
regenerated, 134, 135. Life with man is
God in him, it is heaven and eternal life
to him, 135-6. , Man is an organ to re-
ceive life from God, 153(2). Those not
willing to know the nature of the life
after death are likened by Greek Sophi to
those found in woods, who are stupid
from want of instruction, 152(2). Man
created in the form of God, 153(2). In
Golden Age men knew they were forms re-
ceptive of life from God, 153(2). God
cannot be had in view by man inwardly
inverted, 153(2). Souls are human forms,
y are not life but the nearest receptacle
of life from God, thus the soul is a dwell-
ing place of God, 315. The Lord known
52 as to be approached as God only in the
Christian Church, 337; not by Mahome-
§º. They acknowledge Him as
Son , the wisest of men, and a very
great d.º. 342. All who acknowl-
edge God and from religion shun evils as
fins are saved, 343. What is against God
is sin, 348. They are not to blame if igno-
rant of the Lord, and if not think more of
marriage love than of love of the sex, 35o.
Pagans who acknowledge God and live
accoruing to civil laws of justice are
saved, 351. Those who have confirmed
themselves in favor of nature and against
God are in hell, they are satans, 38o.
The sun of the angelic heaven is Divine
Love, the nearest proceeding from God,
The universe created Éy God, 38o.
The spiritual love their children according
to their fear of God and their piety of life,
405. Mothers who have loved infants and
have feared God educate infants in
heaven, 410. . Satans reasoning in favor
of nature and against God, 415. The
angels replied; i. in hell are in favor of
nature in heaven worship God, 415;
Swedenborg taught them respecting God
and nature, 416. Nature in itself is dead,
it subserves life in and from God, 416–
422. Adulterers have no acknowlcºg-
ºnent of God, relation concerning, soo.
The nature of God, the unity in one per-
son, the trinity in the Lord, now re-
weated. 532.
Gold. A tree with fruit as of gold, 12.
A pyramid o. gold, dishes of silver, 12.
Angels from the Golden Age, 42; their
love, 73. Their marriages, a visit to their
heavens, 75. A tent covered with gold,
75. A paper written with letters of gold,
115. In {.. Age they knew that men
were forms receptive of life from God,
153(2). Golden rain, *::::: 208. Hor-
ror of harlots in golden and silver ages,
433.
Good AND TRUTH... Why the good
need to be prepared for heaven, 48(b).
All things in universe have a relation to
good ...tº. 6o. There is a marriage
of good and truth, 60; this is reciprocal,
61, 83. Truth of faith and good of life
constitute heaven and the church, 72.
Universal º: relating to the mar-
riage of ſº and truth, 83. They are the
un.versals of creation, 83. Good and
truth are the same as love and wisdom.
84. The Lord sees in everything what re-
lates to good and truth, 85. The good and
truth in them are according to the form,
86. , No solitary good or truth, 87. The
truth of good is masculine, the good of
truth feminine, explained, 88–92. By
the influx of the marriage of good and
truth the love of the sex and marriage love
is produced, 92-3. The male and female
were created to be the form of the mar-
riage of good and truth, 1oo; in their in-
mosts and in what follow, Ior. Written on
a paper in letters of gold. The Marriage
of Good and Truth, 115. The Lord is
Good and Truth, 115. All good and
truth are from the Lord, 121; and form
the church, 122. Good flows into truth
in man and gives it life, but it is invisible
to him, neither does the wife reflect on
the good that flows into her will and gives
it life, 123, Good is all things of delight,
plcasantness, and enjoyment, 461. Sum-
mary of principles of marriage of will and
understanding, of good and truth, also of
opposites, 490, 516–520. On the imputa-
tion of g and of evil, 525-531. The
good of one cannot be transcribed into
another, 52.5-6. -
Govern. How the Lord regulates
mºn's freedom from within, and by the
wife from without, 208.
Gover NMYN is in heaven, 7. God's
government is in particulars as well as in
universals, 388. Among bees analogous
to heavenly government, 410. Govern-
ments where many cannot enter mar-
riage in early man tood, 450.
GRACE. Belief that heaven is given by
Div.ne Grace, 3.
GRAPEs, 8; of delicious flavor sig. de-
lights of wisdom, of bad taste or wild
grapes sig. pleasures of insanity, 294.
Gross. How gross is this age, 481.
GRound. A man just born like ground
in which no seed is planted, but which
can receive all seeds, 134.


616
INDEX.
HEART. The wife is as the heart of
love, the husband the lungs or truth, 75.
Heart and lungs related as good and
truth, as will and understanding, 87.
The heart reigns by the blood, the lungs
by the respiration, everywhere, 1:0.
The love of infants with mother like the
heart, with father as lungs, 284.
HEAT and light of love and wisdom in
heaven, 11, 137, 145, 168, 189. Vital
heat and solar heat, rod. Heat is ſcit
not seen, 123, 168. Wernal warmth from
union of heat and light, 137. In heaven
heat is love, light is wisdom, use is as
the atmosphere which carries heat and
light, 137. Vernal temperature of the
heat light of the natural and the spir.
worlds, 147. The first heat of marriage
love is from the love of the sex, 162. The
conjunction of heat and light outside and
in vegetable forms, 189. Woman icels
the delights of her heat in the man's
light, 189. Spir, heat is love, spºr, cold is
privation of love, the former is from tile
sun of heaven, tue latter from the sun of
the world, 235. The heat of marriage
love with polygamists is as the ictid heat
of a bagnio, 344.
HEAVEN, opinions and experiences of,
2-26. The state of heavenly life isfrom
love and wisdom in use, Io. Heaven, hell,
and the world of spirits, relative positions,
26. Heaven in order according to varieties
of good and evil, 36. Titrec heavens one
above another, 42. Angels from the third
heaven scen, 42. The magnificense ºf
heaven, 44. Preparation of man for
heaven, 48(b). Only those who are in-
wardly, united in marriage can live tº
gether in heaven, 50. Spiritual beat is
the good of life, it is love, 72. Heaven
from human race, 156, 404. Universals
of heaven, love of riº, from love of use,
love of possessing goods of the work.
from love of performing uses by means ºf
them, and true marriage love, 261; nature
shown, 261–270. Angels in love of ruling
from love # uses, their heaven, 366.
Heaven of Mahometans, 342-4. Won'
derful things related about heaven, 355.
The heaven of infants, 410-414.
novitiate spirit who desired to know about
heaven and hell was told to enquire and
learn what delight is and he would know
their nature, This investigations, 451.
Nature of heavenly delights, 461. The
magnificent things of heaven shown to a
novitiate spirit, 477. Places where way;
open to heaven, soo. Heaven visited
}. adulterers, their experience, 500.
eaven called a marriage, 520. Heaven
distinguished into innumerable societies,
53d.
Heavenly. So far as any man love;
one only consort he becomes heavenly
internal, 77.
Helicos, a higher hill near Athensin
spir. world, 151(2), 182.
IND
EX.
617
GRove of cedars near those of Golden
Age, 75; of palms and laurels near those
2f the Copper Age, 77; another in the
torm of a theatre, 132. One surrounding
Jhe garden named Adramandoni, 183.
A grove in the midst of which was a :
ice and a nuptial garden, 316.
GUARDs, to heaven of Copper Age, 77.
GUIDE. Angel guides, 75-82.
GYMNAs.1UM. Olympic gymnasia
where the ancient sages meet, 151(2)-
154(2), 207. One where young men are
instructed, 315, 326. Gymnasia where
those are who ascribe all things to nature
, not to God, 38o.
HAND. All things a man surveys with
the understandin º: to angels as if
written upon his hands, 261; they see the
thoughts and intentions in the hands,
$14; the hands are the ultimates, 314.
The right hand refers to good the lift to
truth, 316.
HAPPINEss. Eternal happiness, 1-26;
happiness within joys makes them joys,
2, 3, 6, 10; happiness is from the per-
formance of use in his vocation, 6. Eier-
nal happiness is from the delights of the
soul in those of the mind and body. , 16,
17. . The states of happiness ascend in
like degree with marriage love, 38. The
happiness of dwelling together increases
with those in true marriage love, 213.
HARlor. The nerves of angels un-
strung at the sight of a harlot, 44. ... Har-
lots in hell, promiscuous fornication is
there interdicted under punishment, 54.
Age of iron mixed with clay regard wife
as a harlot, 79. , Cohabitation with, and
lewdness in the house are infamous, 373.
Thinking of wife as a harlot from jealousy
is a mental infirmity, 374. Even harlots
love their progeny. 4co. Horror of harlots
in golden and silver ages, 433. Fornica-
tion with, 444(2)-5. Micntioned, 5oo,
sos, 521. Delioration without purpose of
marriage makes of a virgin a hariot, 503–
4. Harlots in hell, who by Pilantasy as-
sume surpassing beauty, 5os, 510. Crafty
harlots there, 512.
HARP, 3.
HEAD. Spiritual things constitute the
head, 130; also love of uses, 268. Under
the frontal part is the cerebrum, under
the hinder part the cerebclium, 444,
mentioned, 267.
HEALING. The Lord healed the sick
by the touch because touch sig. com-
munication which is cffected by the
touch, 396.
HEARING is one of the senses by which
wives cognize the afications of the hus-
band, 106. By hearing perception flows
in, but does not remain without thought,
183. This sense is from the love of heark-
ening and obedience, 210; or from atten-
tion of the understanding and compliance
of the will, 220. See LAR.
****
** ſheavenº. The º
º ºr sºuring to it.
******
prepar ...Who go
º:
Pºssing goods
* Nºt º º, º:
tiºn º ºo, heliº
ºrule frºm -
º
º º low
43(b). At h
ºl
Devils perform uses for the
*gºodname, honor, and º: self,
º *: hoofs of Pegasus sig, the
* through which comes nºt
* 182. which natural
* In realtheund -
* becºmes as a º hard-
*se. Whitehorses dº f
º, Sºlos. The º rom
º: : truth, 76. **:
182. * * understanding. truth,
Hou -
********
dwellinº
y but hiso -
§º dwell in the ºº No
º, sº tºº."
ertains toº and
atural º
|ºnlight tº * ºne º
ºnd, slo. Tº
tion, is in its' ehuman form
wisdom, º inmosts a form of lo
Huwº Bac
º º
º 45. Hered; - º
yen
º: **t,
ckt °onjunc, e ld
*ś . º
**ºlº
the bod 220.
of G
º


INDEx. 617
HELICONTANs. Sports of Heliconians,
Parnassians, Athenians, and of Virgins of
the Fountain, they were spir. exercises
and trials of skill, 207.
HELL., . The image of hell is opposite
to that of heaven, 10. The universal hell
is disposed in order according to all the
affections of the love of evil, 36. Who go
there, how they are prepared, 48(b). At
a distance hell appears like a lake of fire
and brimstone from correspondence with
falsification of truth and love of evil, So.
The hells are eternal workhouses, 8o.
Universals of hell three, love of ruling
from self love, love of possessing goods of
thers from worldly love, scort.utory love,
261. Nature of shown, 261–27 of hell of
those in iove of rule from self love, 264-
5. It reeks with impuritics, 430. Nature
of its delights, 461. Hell is for the evil,
479. Adulterers who flee from heaven
and rush headlong toward bell, 481; cast
into hell, 483. Satans and devils of hell,
their distinctions, 492. Hell of the de-
ceitful, 514. Hell is called adultery, 520.
Hell distinguished into innumerable so-
cieties opposite to heavenly ones, 530.
HERACLITUS. His disciples weep at
everything, 182.
HEREDITARY., See INCLINATION. He-
reditary inclination to things of the par-
cºnts' love and life, 202-6. Hereditary
evil from the father springs from such
things as are of his natural love which
cover over the soul in its descent in form-
ing the seed, 245. Hereditary evil from
parents, not from Adam, 525.
i; ERNIA, 253, 47.o.
HETERooeNEITIEs and homogeneities,
or sympathies and antipathies are mani-
fested openly in spir, world, 273. See
I7 I.
HETERogenous and discordant things
effect disjunction in the spir, world, 171,
273.
HIERoolyphics of Egypt rep. various
moral virtues and spir. truths, 76. Hiero-
glyphics on plates of copper given by
Grecian sages, 182; those of Egyptians
embody correspondences, 342.
HiND PART of HEAD, 267. 444.
History, a science lending to intelli-
gence and rational wisdom, 163.
Hoos. Companions of Ulysses turned
into hogs by Circe, its signification, 522;
rep. adulterers, 522.
riot LAND or Batavia. Their idea of
the origin of marriage love and its potency,
Io3, 1os. Mentioned, 38o.
Home, 5, 6.
Homogr:NEITIEs in spir. world are
openly manifested, 171. 273.
. Homogeneous things' effect conjunc.
tion, 171, 273.
HoNors in heaven as on earth for the
sake of obedience, 8. They are re-
garded as clothing by those in them. 266.
Devils perform uses for the sake of self,
a good name, honor, and wealth, 266.
Hoofs. The hoofs of Pegasus sig. the
experiences through which comes natural
intelligence, 182.
HoRN. In zeal the understanding hard-
cns and becomes as a horn, 372.
HoRSE. White horses descending from
heaven, 42. See 103. The horse sig. un-
derstanding of truth, 76. The horse
Pegasus sig. the understanding of truth,
1S2.
House, 5. In the spir. world no one can
dwell in any but his own house, so. No
two can dwell in the same house unless
they are similitudes, 5o. The houses of
those in Copper Age, 77; in Iron Age, 78;
in iron mixed with clay, 79.
HUMAN. See MAN. The human is the
desire to acquire wisdom and to love what
pertains to wisdom, 52, God put on a
Natural Human and made it Divine that
man might think of Him in his natural
mind, 340. The human form, from crea-
tion, is in its inmosts a form of love and
wisdom, 361. -
Hux, P BACK. If love of the world
makes the head man is man only as a
humpback, 209.
HusbAND rep. wisdom, the wife, love of
his wisdom, 21. They meet after death
and remain or separate according to the
inclination of their love, 47(b), 49. He is
truth, the wife good, 76, 115. The hus-
band does not rep. the Lord and the wife
the church because both constitute the
church, 125. The husband does not cor-
respond with the Lord and the wife with
the church, 126. How formed into a
husband, 306, 321.
Hypocrite. . . Everyone not inwardly
led by the Lord is a dissembler, deceiver,
and a hypocrite, 267.
Hxsie RIA, 252.
IDEA. Every idea however sublime is
substantial and connnected with sub-
stance, 66. Spiritual ideas are ideas of
ideas, no words can express them, 326;
their difference , from natural, 326–0.
Idea of space and time adleres to natural
thought not to spiritual, 328. Idea of
nature instead of God obtrudes when one
thinks of God before the creation of the
world, 328. In every natural idea are
innumerable spiritual ones, in one spiri-
tual innumerable celestial ideas, 329.
IDENTITY. No two things are the
same, or absolutely identical, 186.
Idiocy, a vitiated state of mind and a
cause of legitimate separation. 252, 47.o.
IdLENEss. The idea of eternal rest as
eternal idleness discussed in an assembly
of Greek sages, 207. By idleness the mind
collapses, 207. The industrious have abil-
ity nºt the idle, 220. It renders the mind
stupid, the body torpid, 249. See 9.
-


618 INDEx.
Iools. Images in Silver Age were not
idols but representative, 76, 78; in Iron
e they were adored, 78.
ool ATRY corresponds to merely natu-
ral marriage, 76. The images of the an-
cients were not worshipped, 76; until the
knowledge of correspondences was lost,
78. Its origin from representatives, 342.
Abolition of with many nations by Ma-
homedans, 342.
IGNorANCE excuses, 35o. See IMPU-
Tation.
IJIM, a bird of night, an image of their
fantasy, 264.
ILIAC PAssion, a cause of separation,
*śī. 47o.
Llustrate, or ENLIGHTEN. By the
Word, 28. The heavens opened to Swe-
denºorg that illustrating light and thence
perception might flow into the interiors
of his mind, 42. Spiritual light enlightens
the things which follow, 13o. . The na-
ture of man at birth illustrated by com-
parisons, 134. -
IMAGE. Pairs in true marriage love
are images and forms of the conjunction
of love and wisdom, 65–6.
IMAGE of God. Its nature discussed,
132. The image and likeness of God sig.
integrity by virtue of wisdom, and love by
justice and judgment, 132. As a re-
ceptacle of God he is an image; as a like-
ness he has the appearance of possessing
them as his own, 132. He becomes an
image of God by acknowledging and be-
lieving that all good and truth are from
e Lord and not from self; he becomes a
likeness because he feels them as his own,
134.
fºxers in Silver Age were representa-
tive of virtues or truths, 76, 78. When
the knowledge of correspondences was
lost the images were first venerated, after-
ward adored as gods, hence idolatry arose,
i. The image of the husband is formed
n the wife by the appropriation of his
powers, 172-3. Graven images of stone,
232.
IMAGINATION. Writings of women are
from imagination and eloquence, 175.
IMMORTALITY. The Lord has revealed
the nature of the life after death that man
may no longer be in ignorance respecting
his immortality, 532.
IMPIETY, a cause of separation, 252.
IMPLANT. In the male and female
there is implanted from creation the love
of conjunction into one, 32, 51, 98. What
is implanted by creation in the soul, and
looks to pagation, is indelible and
ineradicable, 4oo. The good implanted
by regeneration cannot transcribed
into another, s”;
IMPLEtion. he soul is spiritual sub-
stance which has not extension but imple.
tion, 22O.
into the priesthood because the touch sig.
communication, 396.
IMPotence before marriage a cause of
legitimate separation, 254. C ed
adulterers become impotent, 433, 477,
510, 514; mentioned, 494.
IMPUTE, IMPUTATION. After death
imputations are made by the Lord ac-
cording to man's state of mind, according
to the purposes of his will and confirma-
tions of the understanding; 485–7, 489,
401. Adulteries of fourth degree im-
uted to them as evils of purpose, 492-5.
mputation of the two loves scortatory
and marriage love, 523-531. One may
judge of the external life of another but
not of the internal quality, 523. The evil
of one's life and the good is imputed to
one after death, 524. Good is imputed to
those who ascribe all their g to the
Lord, 524. The good of one cannot be
transcribed into another, 525. Such im-
putation is impossible, 526. The evil of
everyone is imputed according to the
$. of will and understanding, like-
wise the good, 527; examples, 527. Evil
of ignorance or concupiscence if not from
purpose and not confirmed is not imputed,
53o. In like manner marriage love is im-
puted, 531.
INclination. See MARRIAGE. The
love of the sex is a conjunctive inclina-
tion inscribed on all things of the male and
female, it remains after death, 46-53.
The quality of this inclination is not per-
ceived in externals, but is revealed when
they come into internals, 47(b). Married
partners after death remain together or
separate according to their mutual indi-
nation to each other, 48(b). External
attractions, wealth, dignities, beauty,
allurements do not conjoin the internals,
49. In heaven a married pair cannot live
in the same house unless they are mutuz
inclinations, 50, 51; if such should come
together the house, or place separates,
rejects, and expels them, 50. e con-
i. inclination which is marriage
ove is in like degree with the conjunction
of good and truth, 63, 83-115. It is
implanted from creation, 83, 89. The
inclination of women to marriage, 91;
of young men, 98; of both to conjunction
into one, 1oo, 156(2); to form one man
(homo), Adam in Hebrew, 156(2): ... In
each sex there is implanted an inclina-
tion to be conjoined as into one, 137, 157,
*his is *...* with the * º
e man, 16o. She is perpetually
about the man's inclination to º:
169. Mutual inclination to conjunction
from concordant spheres, 171. Mutual
offspring have an inclination to such
things as are of the parents' love and life,
202-6. It is of Divine Providence that
the very thoughts and actions do not fol-
IMPOSITION OF HANDs in inaugurations
low hereditary inclinations, 202.
INDEX. 619
*** are known tollustrated by light and heat into ºb
**, Thºugh the soulis derived gº. º tºº
tº: into offspring, 246.184-6, oo, or—s. It is received according
diºde ** **, insinuated to the form,85. How marriage love tº
***, *, Cºdsatise from linto the body from the soul, 179, tºo,
tºniº *liminations, 37s. How the Divine love, wisdom, and use
*isiºnatiºni we disposition, flow into the soul, minds, and bodies ºf
º ** 525 men; immediate and mediate influx, is
wº º }i judº-lºve indowsinloyº from the tº:
tº mººn.” erence | * even the masculine i -
- incul - me incentive
485. pations, and being thence derived 187. Influx is all
*ºnce, one ºf --
* Infants in º: tº ºne ºf the * *Pºſitual vir.
º § marriage
*ence and and, tºo
thi * Peace are 9, 183.
º: lº, º
º an pecial uni
ºlº
ºn. ºf inhem... ºenºlº. Innot º ed
º § al §§ º º 4t4. º thildº
- eig -
ſº º §: dri º, º: tvil love their
*sanity; insanº er
§§ º ºlº º
*iºn Elem & fººt- º nthºlºmº.
§ººlºº
tºº..."lºº is .
º *re- 261. tº piritua


INDex.
619
inclinations of husbands are known to
wives, 208. Through the soul is derived
a supreme inclination into offspring, 246.
External inclinations are insinuated
chiefly after birth, 246. Colds arise from
dissimilitude of internal inclinations, 275.
§§ one derives his native disposition,
which is inclination, from parents 525.
INCULPATIONs are made by a judge ac-
cording to the law, 485. Difference be-
tween predications, inculpations, and
imputations, 485.
NDIFFERENCE arises from a disunion
of souls and disjunction of minds, 236.
Joys made common by continual in-
dulgence become indifferent, 250.
INDIGNATION, 56, 82.
INDoleNT. In the spiritual world no
food is given to the indolent, 6.
INDUSTRY, a moral virtue, 164. The
industrious have ability not the idle, 220.
INEQUALITY of station and condition
an external cause of cold, 25o. Many
inequalities enumerated, 25o.
INFANcy. The changes of state from
infancy, 185.
INFANT. The love of infants corre-
sponds with the Fº of truth and
good, 127. Angels who at a distance ap-
peared like, naked infants, which rep.
their state of innocence, 137. Infants in
heaven become men of stature according
to their growth in intelligence, not so on
earth because they have material bodies,
187. Conjunction of love of infants with
marriage love, 385-414. The sphere of
the love of infants makes one with the
sphere of protecting the procreated, 387–
324, 399. The sphere of innocence flows
into infants and affects parents, 305-7.
The love of infants with parents recedes
as innocence in them recedes, 398. Dif-
ference between love of infants with men
and love of offspring with animals, 399.
Series of love ..}". from its great-
est to its least, 4o 1. It descends from
eneration to generation with increase,
§ it does not ascend, 4oz. The love of
infants remains after death especially with
women, 41 o. Infants are educated in
heaven, 411–414. They sig. innocence,
414. Education of, in heaven, they grow
to the stature of young men of eighteen
and girls at fifteen, and remain at that
age, then marriages are provided by the
Lord, they are entirely ignorant of what
scortation is, 444.
INFINITE. There are perpetual varie-
ties because all things come from the In-
finite and Eternal, 185, and are divisible
to infinity, 185, 329.
INflux. Those in the love of uses re-
ceive an influx from states of heavenly
blessedness, 13. Common perception is
the same as influx, 28. The conservation
of the universe is the perpetual indux of
Divine Good and Divine Truth, 86; il-
lustrated by light and heat into objects,
86. There is a perpetual influx from God,
84–6, 9o, 92-3. t is received according
to the form, 86. How marriage love flows
into the body from the soul, 179, 180.
How the Divine love, wisdom, and use
flow into the soul, minds, and bodies of
men; immediate and mediate influx, 183.
Love indows into youths from the beauti-
ful sex, even the masculine incentive
being thence derived, 187. Influx is all
that precedes and composes the sequence,
313. Influx of marriage love into soul,
through mind, into body, 355. Influx
not perceived, it is turned according to the
form, 86,392. The Lord by influx from
Himself actuates all things of the soul and
mind, from this comes all delight, 461.
INGENUITY. Those who call ingenuity
wisdom, 175.
INMost. Marriage love expands the
inmost things of the mind and body, 68.
Spiritual things have their abode in the
inmosts, 13o. They constitute the head,
13o. Influx into the inmost or soul thence
into the lower things, mind and body, 183.
Simultaneous order from inmost to outer-
most, 3.14.
INNOCENCE, one of the spiritual vir-
tues, 164; one of the states of marriage
love in the interiors of the mind, 180, 183.
Innocence and peace are the two inmost
things of heaven, they come immediately
from the Lord, 3o4. The Lord from in-
nocence is called Lamb, Prince of Peace,
394. Innocence is the esse of every good,
peace is its blessedness, 394, 414. f.
cence of infants indows from the Lord and
affects parents, 395. It is the cause of
arental love called storge, 395. It also
inflows into soul of parents, and conjoins
itself with the innocence flowing from in-
fants, 396. Jesus touched infants, and
healed by the touch, because communica-
tions of minds are effected by touch. 396.
Innocence of infants also communicated
by it, 396. Innocence recedes from infants
by degrees, 398-9. Innocence represented
by infancy, by nakedness, by children,
413-4. Innocence is to be led by the Lord,
414.
INSANE. The evil love their insani-
ties, in the world of spirits their internal
drives the external into insanities, 48(b).
Spiritual insanity is derangement of mind
from falsities, 212. In the spiritual world
such act like maniacs, 212.
INSTRUCTiox, places of in spiritual
world, 261; after instruction they are
called disciples, where they go afterward,
261. Instruction of infants in heaven,
411-413.
INTEGRITY of Adam, what it was, 135,
355.
is rurcival. See Trurº, Wisdom,
MALE. The male is born to become in-
tellectual, 9o, 88-92. The intellectual


62O INDEX. INDEX. 621
of the man is the inmost of the woman, tinuous than in his externals, 185. In *** a dar - -
195. The masculine soul is intellectual, ternal causes of cold in marriages, 237- | dº why Mary was º: ºw of Christ is a kingdom of
it is truth, the intellectual is truth, 220. 245. * - ºn º - -
INTELLIGENCE. Knowledge is of things | INTREPEDITY, a moral virtue, 164. ***** -º The Atºm º is of things cognized, 1so.
cognized, intelligence is of reason, wisdom | , IRoN Age visited, 78. They were from ºathiºs ºpiniº". call º wisdom
is ºf the life, 130. Man can be perfected Asia, had Ancient Word, 78. Their mar- ºn. º ºlative position ºf ſº, why man
in knowledge, intelligence, and wisdom to riages and worship were sensual corporeal, ºsſºmº, º in *|s not born into the knowledge ini
eternity, 134. There is no end to knowl- idolaters, 78. Iron mixed with clay was *Jºiºſº love tº Cº. º ng
edge, or to intelligence, still less to wis- an f; in which they made marriage love *Hººn tº internal º ºmits progressiºn: man cannot ledge
dom, 185. Men are created to be forms and lascivious love one, 79. - - **** haven, mus *|knowledge from himself, I tº:
of knowledge, intelligence, and wisdom, . IskAELITEs. Polygamy permitted with - º: Tºjº º ºns, no end to knowledge." º. There is
and women loves of these in men, 187. them because they were merely natural, * Arºnº vº, 183. , 185. º ligence and
The irtelligence of women is in itself 340. They perceive no other love in mar- ºn friendshi ng º and º: e must e
unassuming, refined, peaceful, yielding, riage than lust, 340. Abrogation of cer- * * * * ºf ºils, sº * 332. See Coº.
entle, and, tender, that of men grave, tain of their laws, 34o. - - ºº:: J º.º. Koº is onl
arsh, hard, bold, fond of unrestraint, ITALIANs. Their idea of the origin of º º religion, sº y book of Mahomelan
218. Intelligence from education; but marriage love and its potency, Ios, 106, º, Aſterdam Ples, soo. 42.
inwardly one is in intelligence only from | Italian eunuchs, 156. - immingto everyone is Labor i
the Lord, 267. Circles around the head | ITERATEP, or repeated marriages, 317- º tº wiſ, i. heaven, zoº.
rep. intelligence, 269. Conversation con- 325. See MARRIAGE. º 485. In Lapp º,8.
cerning intelligence and wisdom, 353. - ºsº, º aº. ººcends as b
From conceit of his own intelligence man AMEs represents charity, 119. º º t ** not toº. h :37. Aladde: dow Y steps of
would perish, wife turns it into marriage |. JEALOUs, Why Jehovah is called * * * heart, the mouth bº by º: * to the lower
love, 353. Paradise sig. intelligence, 353. jealous, 366. - - º One may 80 ºrs of hell *falsifican
A dispute about intelligence and wisdom, JEAL90sy or zeal treated in series, 357- sº J. E. !not ºf the inter tº: Lakes ºf anji rations of
the tree of knowledge and eating of it, 354. 379. It pertains to marriage love, 357. º ºilinº life *}, ºresponi il ºmstone, 70 end:
INTEMPERANCE and drunkenness causes . and an unjust jealousy, 357; º, Juke nº whichthº spirits ves in
of separation, 472. Jealousy is the zeal of marriage love, zeal - ºuts of - Lawns seen in º 89.
INTENT19N. The Lord primarily re-] is of love, it is spiritual heat, 358. To be º º: esſ of ºnnocence aven rep. their sta
gards the intention which is of the will, zealous is to act with the energy of love, *i; º ºn delights ºf marri ºice, is: the als
1, 146, 4oo. Intention is as the act be: 358. All love when cut off from its de- ºiº. "... alſº Lº * love, i. º:
ore determination, 4oo. It is the soul of light rises in indignation, anger, and ful º,º: Lºº."º innocene: º ls
all actions, and causes, inculpation and 358. Zeal is love burning, . t $º º $44. ºr T 394.
* their di
exculpation in the world, and imputation | arises when the love is assau
ted, 359- lº.
- - - - - - GUAGE ---
after death, 452. What flows from the 361. This fire is produced by reasonings º, ºr 5, a º, a spiri
form of the life, that is from the under- which are like fuel which burns, 360-1; º º: º º º tº dº º: *ge and
standing and its thought, is called inten-|Zeal of good love differs from that ºf evil this *ºnent. º t ts, nothing i ºwn by e.
tº 493. - - ... ſoye, 362; alike in, externals, unlike in º - º though, ºf spirinº", same ºf
. INTERcourse. Married pairs enjoy internals, 363-5. Zeal of marriage love º 293, liºn, w!- won of the spirit and natural
similar intercourse as in the world, 51-3. called jealousy, 367. Its quality, 368; º, N. y the t #. man, ºngels *lenborº itual and hat
INTERiors; . The interiors form the spiritual with º with tº *sº ºl.hs, dº taught º'
exteriors to their likeness, 33. They are polygamists, 369. It is a just grief lest his trevealed lººſe by "...s 3:5.
opened when there is open vision or marriage love be divided and perish, | sº * Scien many tººs f º
speech with spirits, 39. This cannot be 371-2. Its seat is in man's understand- Jº * * leadin to lin "sºlvious º in name ully
fully effected except with those who have ing, 372. Jealousy with those who do º º isdom, 163, wardly lasºvi thei re º 481
been prepared by the Lord for the recep-] not love each other, 373–5. Those who & ſº º a hºw just, O. 47.48; ºus it w be these, is
tion of the º of spiritual wisdom, 3. have no jealousy, 376. That for mis. º, ºlº w ºligº. 23r- ed with". it was in h after
The interiors of the mind are opened by tresses differs from that for wives, # Rºº, ded for desire is last * 79, Wh age of iro
the Lord when He, is acknowledged and with beasts and birds; with men differs hº º lºst ious ºus and w! en n
approached as God of heaven and carth, from that with women, 379. Evil effects º ºminate is lºuse iºd ºn tº
341; not opened with Mahonetans, *: on mind and body of insane jealousy, 374 º * ºlice is in i ºsº, 1. º 148,
INTERMEDIATEs enable one to see the -s. ... Two causes, stifling the thoughts in º º: tational'." *fanº Pºitualſº: , Laº a
mature of, opposites, fornication in its spiritual things of the church, and lust for º º *...**istro e º fro fº is in ºus-
beginning is an intermediate, 455; concubi- revenge, 375. - º *ś Thºse ºn the non-l. ºsinº lies 212 or
nage is one, 462. The nature of oppo- JEHovăH. The lord is Jehovah from - º a and º: Lase *titious In the lasºv, ony
sites can be seen only from the inter- etermity, the Creator, 29. Why He is º Wººl Justice; lve shuns Youss thee, ous
mediates, 462. ...See EQUILIBRIUM. called jealous, 366. tºº peciallº and ſº Morº. 43
INTERNAL. The ... internal and ex- || JERüssley. The New Jerusalem, 3, §§ tº tºº, lºss as º º
ternal; when, man dies he leaves the ex; 26, 82. It sig, the New Church, 43,534. flºº! and º who ack to ere ascivi viousn *Pºsies,
ternal behind, 47, .47(b). The internal Its doctrinals, 82. - *ś ,
inclination determines whether partners }º 499. Kº cond ustice in ty, hits spiri ºn tº A
remain together or separate after death, Esus CHRIST. See God, Loºp, JE- º * * 351. ºiagº who have tual ºrigin;
47(b). How the internal is opened in the HoyAH. The Divine Trinity is in Him, 24. º *śs ot All ºgion of **, It. A lºsiº it.
world of spirits, 48(b). , if the internal || Jew... The Jews are of the same na- tºº, fºr º, .*iage inhell the m in tººd
is insane it will drive the external into ſture as their forefathers, 202. º º ºt. **, *, *e in º nº low.
insanity, 48(b). Changes of state in Job., Correspondences were known *ś, Aïº dº, 432: }ºn ot º 305
man's in are more perfectly con- || when the book of Job was written, 534. º are §§ º º is th
*śs. in ºasis,
kiº" is Asºº is
in - e 1.
**.*** §º,"; º **Allºa
y, ivi and
*ational § y ºnal la


622
INDEx. 623
INDEx.

be understood that no one can fulfil the
law, 528.
LEARNED. Learning, 163. A cry O
how learned, a relation concerning those
who reason whether a thing is so or not,
but rarely think that it is so; they are
without interiorſººn. 232.
LEFr sig. truth, 3.16.
LEoPARD. Those who confirm falsi-
ties by the Word at a distance appear like
leopards, 78. Dragons and leopards sig.
falsities and depraved leanings to the ob-
jects of their worship, 79.
LEProsy. Moral wisdom shuns evils
and falsities as leprosies, 1oz. A cause of
separation, 253, 47.o.
LIBERALITY, a moral virtue, 164.
LIBERTY. See RATIONALITY.
LIBRARIEs in the spir, world, 207.
LIFE. Two lives in man, life of will and
life of understanding, 132, 185, 492. The
trec of life sig. man living from God or
God living in man, º The state of his
life is continually anging, 184-208.
The life after death, why man can live
after death, what makes the life of heaven,
of hell, 230. The centre and expanse of
life, the spiritual sun and its world, 38o.
The inmost of marriage love is wanting
to those in the Just of varieties, 510.
Everyone has excellence of life acco
to his marriage love, 510. Life after dea
revealed, 532.
LIGHT. The temple of wisdom at-
tained by following the light, 56; which
comes from the as the Sun, 56.
Spiritual light is the truth of faith, and
constitutes the Lord's presence, 72; it is
wisdom, 137; it enlightens the mind, natu-
ral light only the y, 153(2). With
Christians *. light has become to
them thick darkness, 153(2). The fatu-
ous lights of the south are falsifications,
77. In heaven there is perpetual light and
never the shade of evening, 137. Heav-
enly light, natural light, fatuous light,
man has life and understanding from
heavenly light, 233.
LightNING a sign that instruction will
be given, 78; a confirmation of truth of
what is taught. 316; it is a correspondence
of the contest of arguments, 415.
Like. No two things like each other,
362.
LIKENEss. See IMAGE. The likeness
of God is to feel the things from God as
his own, 132, 134. Likeness of children
to parents, 525.
IPOTHEMY, 253, 47e.
LITERARY sports in the spir. world, go?.
Live. No one lives for himself alone,
but at the same time for others. To live
for others is to perform uses, 18.
Living THINGs. All living things will
to remain in their own form, 361.
LoATHING arising from disunion and
Lons correspond to marriage love, 310.
Look. In heaven it is impossible to
look from lust upon the wife of a com-
panion, 75. He who looks to God, and
wills to be led by God, is in good, 444;
The Lord looks at every one in the frontal
part of the head, how received by man,
“town. The Lord loves all, and from
love wills good to all, 7. He is Jehovah
the Creator, 29. After resurrection was
a substantial Man, but was seen by the
eyes of the spirit, 31. ... In the Lord the
Creator are Divine Good and Divine
Truth in their substance, 115. The
Lord and His Father are one as soul an
body are one, 118. The Divine was in
Him from birth, He alone was wise of
Himself, and did good of Himself, 136.
The marriage of the Lord and the Church,
116-137. Nothing can proceed from Him
but what is in Him and is Himself, 121.
The Church is from the Lord, Who is one
with the Father, 120. Love and wisdom
or good and truth proceed from the Lord:
the spheres which proceed from Him, 222.
True marriage love from Him, 336-49.
From Him proceed love, wisdom, and use,
and the three are one, 4oo. His final end
is an angelic heaven from the human race,
402. To serve the Lord is to perform uses
404. All infants are educated in heaven
under the immediate auspices of the Lord,
i.”: Things now revealed by the
, 5
32-5.
Lor. As the man's life was in the wººd
such becomes his lot after death, 46. The
blessed lot of those who desire to rule
from the love of uses, 266. The lot after
death of those in the lust of defloration,
525; of those in the lust of varieties, $10;
of yiolators, 512; of seducers, 514:
Love. Every love has its delight and
lives by it, 18. Everyone's love remains
after death, 34,46, 358, , Lºve is hiº
life, 34; it is the heat of his life, the fired
the angelic sun which is pure lowe Pº
duces vital heat, 34. Everyone has hº
own love, faces are types of love, 35,
Love is the esse or essence and thought
existere or going forth of his life, 36.4%
358. Heaven and hell are dis In
order according to the loves, 36. Theº
of the sex and marriage love remain after
death, 37. Love is the desire and uſrº,
to conjunction, 37. The ruling loveşti.
head and remains to eternity, 46. Natº,
ral loves relate to self and the world and
originate from spiritual loves, thes º
late to the neighbor, these originate frºm
celestial loves which relate to love to the
rd, 67. No love can ever become Pujº
with men or angels, 71, 146. . There arº
two loves in man (vir), the love of at-
quiring wisdom which is prior, and
love º wisdom, if this remains in him it
disjunction of mi 236.
becomes evil, how transferred to the wº
* mamate love.88, 86-9.ſtation to generation, it is from the Lord
***is the desire sº itisinherentin marriageº º
*ºne tº Love must go. Difference of, with natural º
ºh, lºo. Parents, 495. It remains after death.
£º 101. ily with women, 4to, º º
lº º men receptions, 161. fº of marriage with the love of in-
355-414.
*::::::::::::::: º: love of Kºwing of understanding
* fºrmiº lº *lºwing wise, is in manº
ºn the beautiful sº 187.
134-
****, Tºmatº
º:
3.
Fº
lºve of Ruing from the love of
is the first universai'i, of ye of self
º: s ºº ºpposite to the º º º ls
* º : § * love of use, ºft- #º:
- - ** are in this love, their li
:*::::: Hº:º tº:
5 ºf between 1266. Ti ºther quality,
cºnsºrt, - º we of
§
:
inward
love
betw
ing,
º §§ º -
º *whichitloves, his - -- can trul
º is º fired º *º º: tººkº
º Kºłº --- igence -
º º: º “º.
ºf love and e of 369. It is tº
º: e. **ś
º: See º lºw how Digni
º
ºf any pººl. Sºohºº.
- is the
*º qi º: º: º, is a It is as **
º:
*— - t - ot
º ** intelligence º: jº § thef the
#: º love tº and º love º, It is natural, ºth man
º situal º º º: º tº
º
ºlº
ºilº
- ºthen
º:
ºbtai.l.º.º. º. st-
lº. Wºº, º, º: afterº * the º
§º. ººlºº
º: i. º: fºllº, **** º º º
lº º thºri". mat salove º: with lººsa natural
º ºlºmºlºl, amº Love ºiage
§ wº iºº united º unlimit.` º the sº
ivine Eº sping, lºw ºvious; mºe.
§§§
lºo, ºutaisº º, "ºº
- *is S- e as ºf
º ºt ºfespond :* marººs the lººphere
º: º º º §º, º º º º º
º and hº sex is not * all ani na man the
º l tºº mar. §º º ºn but 4. lº
ºlº Aheanºhe
º •. H * With *dent
sº - ow som
3mu n th re "ne, low
º, ºn it th and elow goes t
sº tº e tla ca ot *denº ºt
ºilº
** 93; 11 sºlºiº
t- tºº * † tº ºt º
degr * sex withºe Sable ºf
ºº:
- it º wº


INDEX.
623
sº
*
º
becomes marriage love, 88, 86-92.
The essence and life of love is the desire
for a reciprocal love, 16o. Love must go
forth and be efficient or it will perish, 16o.
Man's love is inspired by the wife, 161.
Wives are loves, men receptions, 161.
Love desires to share its joy with another,
180. Love by wisdom produces use, love
alone is something illusory, 183. Youths
believe they affect maidens with love, but
love inflows from the beautiful sex, 187.
Every love has its sense, 210. The nature
of love shown by the genius of women and
girls, 218. Love is spiritual heat, 235.
There are three universal loves, 269.
Lºve rules, the , understanding, 269.
There is no inward love between a spiri-
tual and a natural consort, or between
natural consorts, it can be simulated, 281.
Energy from love, love turns all things of
mind and body toward that which it loves,
355. Love is spiritual heat from the fire of
the angelic sun, which is pure love, 358–
9. Kindled into flame it is zeal, 357-379;
zeal of good love and of evil love, 362-6.
Love in its essence is spiritual fire, vital
#. from love, 38o. See MARRIAGE
VE.
Love, To. A discussion whether any
woman can love her husband who is con-
stantly enamoured of her own beauty,
30. A discussion whether a man who
ves himself from his own intelligence
can love his wife, 331.
. Loves. N. spiritual, and celes-
tial loves, marriage love the fundamental
of all, 67. Natural loves relate to self and
the world, spiritual loves to the neighbor,
celestial loves to the Lord, 67. The loves
of animals are absolutely united to their
connate knowledge, 96. Three universal
loves, of neighbor, of world, and of self,
269. The one that rules is the head, 269.
Aº loves with consorts, 278.
ve, MARRIAGE. See MARRIAGE
LovE.
LovE AND Wisdom. See Good AND
TRUTH. Love and wisdom form the mar-
riage of the Lord and the church, 21.
The Lord is love, the church is wisdom, 21.
Love and wisdom when equally united
are like the vernal warmth of spring,
137. ...The Lord is Divine Love and Di-
vine Wisdom, these are the same as Good
and Truth, good is of love, truth is of wis-
dom, 84.
Love of INFANTs corresponds to the
tection of truth and good, 127; with
ather and mother like lungs and heart,
284; called storge it is conjoined with mar-
riage, love, 385. Its conjunction with
marriage love, 385-414. Its sphere con-
joined with sphere of protecting the pro-
created, 386–391; it affects both evil and
good, 392; principally female sex, 393;
its innocence and peace, 394-9; its pro-
gression, 4oo-401. It descends from gene-
ration to generation, it is from the Lord,
402; it is inherent in marriage love, 403-4.
Difference of, with natural and spiritual
parents, 405. It remains after death, es-
pecially with women, 412. , Qn the con-
łº of marriage with the love of in-
ants, 385-414.
LovE of KNowING, of understanding,
and growing wise, is in man only, not in
t, 134.
LovE of RULING from the love of self
is the first universal love of hell, and is
opposite to the heavenly love of ruling
from the love of use, 261–2. Those in
hell who are in this love, their quality
shown, 262-5. Two angels in the love
of ruling from the love of use, their ‘...;
266. The love of self is also the love of
ruling over others, 269.
LovE of SELF. No man can truly love
his consort who from love of himself is in
the pride of his own intelligence, 193-4.
Love of self makes the feet, 269. It is the
love of ruling over others, it is a corporeal
love, 269.
Love of THE Body. Dignities and
honors are of the love of the £º 49.
LovE or THE NEIGHBor is #. love of
rforming uses, 269. It is a spiritual
I. 269. A man is a man when this love
makes the head, love of the world the
body, and love of self the feet, 269.
LovE of the SEx remains with man
after death, 37. It is natural, marriage
love spiritual, 38, 39. Love of the sex de-
sires only external conjunctions and their
pleasures, 38; chaste and unchaste, 44;
chaste love of the sex is the very delight
of the mind and heart, but not of the
flesh lower than the heart, 44. The chaste
and unchaste differ as the human from the
bestial, 44. As it is in the world such it
remains after death, 46, 47. It is the in-
clination, to conjunction implanted by
creation in man's very soul, 46. Love of
the sex is a love for many, it is a natural
love, it is common with beasts, marriage
love is a love of one, 48. Love of the sex is
natural, animal, impure, unchaste, va-
ant, unlimited, lascivious; marriage love
is the very opposite, 47. Chaste love of
sex, its quality, 55. arious opinions of
the love of the sex, 55. The sphere of
prolification produces the love of the sex,
oz; also marriage love, 92. Love of the
sex is of the external or natural man, and
is common to all animals, 94. Love of the
sex is not the origin but is the antecedent
of marriage love, 98. With some, love of
thc sex before marriage goes aside actively
98. How the love of the sex inverts it ºf
and becomes chaste, 99. In itself it is
natural, 141. Chastity not predicable of
yirgins and youths before they feel the
love of the sex within them, 150. The
degrees and diversities of the love of the
sex, 444(2). It is as a fountain from


615
INDEx.
6 I4 INDEX.
- - - ilver, 12.
- tºlºgº.
...."... º: *::::::::::
- d its potency, 103, Iro, 231: ter of state, 266,354. A spirit thi ºpºliº. Their marriages, visito º
marriage love an minus be such as the garment he *** Tº Gºiºnist. heavens, 75. A tent ºvered with gold,
26. h, if they have himself to - nts like those of * * Mºmº beasºns and 75. A paper written with letters of gold,
*śirsts meet after º at length sep |wears, 354. Garme fººl: **ś Age they knew that men
only external affections they - world, § heaven, Io; three gates, 11. **{Gº tº jº. Wºoms receptive of life frºm God,
"Fºur and confidence with a cº; temple of wisdom, 56. . . ºftwº º), Golden rain, assº. • 238. Hor-
†: 162(7); it is one of º º º in heaven, 14, 42. Mentioned, . º º Father deltorºſhaºs in golden silver ages,
mar º of marriage lov sºmed unan, 118, 433.
virtues, 164; a state o dship increases 97. y, 481. - º - ... Wh
the bosom, . 180. º: *...*. 4. GENERAL of ºf into particu- tººd º because º n Good º º y º * º
ith those in true marriag f GENERALs ca in gen- - * 1:0. The neº, prepared for eaven, 48(b).
###"...: *::::::::llº, :::::::::..."; º Mºlº in universe have a mºtº,
i. **::::::: friendship ". erals, in spir world in *...*. ºf all good º * Thºre is a marriº.
ºntº: friendship of every o ar. GENERATE. See Poten tive power sº ºntºniº || gººd and truth, 6a, this. reciprocal,
f. º Apparent friendship in m GATE, PRocreatE. The *. tanding, - Rºº. ºnnot be 61,83. Truth of faith and good of life
i.e.:º, 278. Difference º: in the male is from the t. when ºf liº ºlºnstitute hºven and the church, 72.
jd servile .# #. º it is by truth from good †: º rriage º He Universi principles relating to the mar-
§ ; ºf H; º: *A*.*.*.*.*.* º º º to re-riage of º**3. They arº.
–2. Friendship w h: is bitter en- of good an the production of its own sº, ſº nºt unº ** 83. Gººd ºf
291; where inwardly e friendship, 292. petual effort to ** the nature ºf the life truth". the same as tº and wisdom
mity, outwardly intimat keness. 355. irtue, 164. . ºº:: verythi -
#. :.. *don. and - gº;jià º#. of Creation, §§ wº º º º alsº º85. º º
I aw - - º ºtruction, - - -
ić: from influx of love, *i; ‘. 156(2). - red for hell, their ºtein. tº. º º Nº. are at form,
tº ºf *|nº.º.º.º. 7. "Those º º: ºº::".
flººrjiºfºiſé. fury at seeing angelic conso eace are in sº 1533). God *... is masculine tº good of
: h tual effort of in the lust of seducing innoce º ºniº, iº * . By
ºucrify. The perpe - fernal genii, 514. . the soul º, Sºlsº ºf ºd ś
tº tºº ºf §§ºi...º.º. §º: º º:
body, 355. - born from through the mind in º ..º.º. tº º:
FRurts. Noble fruits are genital region, 183. differs from that of ºdº *: Teiº Yº Gº", * the fºrm. the mar:
true marriage, aol. ts in spir. || GENIUs of man 8 º: ºlºfº. loo, in their
FUNCTIONs or employmen woman, **śamulat- be- º 33; notb º: ºts and in wº º, loſſ. Wºn in-
world, 207. **, * *|†iº.º.º.º. ºlº ººi" ºn
FUNDAMENTAL. Marriage tween the Christian an s ºte ºf im as of Good and 'ruth e ºnage
f iº of all loves, 65-9, 71. from heavens, 352. . - introducing into tº º and Truth." *5. The ls.
":"ºa fro Giºiº. º º are from º' º All
heaven, the reason, 535. *::::::: *śa . Fº º º
GAMEs in heaven, 17. marriage love . its potency, IoS, - §: º: to hit º* º but it is º
ENE, 253. aradisal GERMANY, 383. ife manifest - me morect|t º, ºrium º, the wife
§: * *º º - ;";...". ...; §: º tºº. hº will º
3. * 42, *. Gardens j ... 273. ideas of 182. º dril laws ºf j º p tness, º o deſight,
i. bear ruit when §.:* º GHOSTs º º: thosed sº º: inciples º ma º º:
- - - naence, 72. - lan -
§ {:...'... : º: Age, 77. . disposition, º º º. : ºth, alsº
*A*::::::::::: *::::::"º"###"... air. ºf bºº." “impº
§he bº hts of Marriage º: 218. riencing their * iº Proceed from § good º: º $43-531. The
iºlºgº: §§§ bed in.
o ºvº - O 4 × - - owrºº
º º chaste de- :* N, Glorify. Belief that º º life º º . º *
ights of m fºiášis of marriage ‘....". in glorifications of the sº ºf "eirº Without..."thin, and y
GARLAND. . . . .". he. consist The glorification * * * *"...º.º. the
love represented by gar *...*|†.º.º.º. ºś". *ºntº heaven
lands of flowers g § means to bring fo - º ng in favor º *nt is in part '.” God,
ãº, ºil understood, 183. of is faithfully do the work of one's jº. 415, ºpiniº as wººd's
those who profoundly ts in heaven, Io, love, that is fai {...}}. glorified, and by º º The tº leaven,” Among tº as in
GARMENT. Gº." d tunje, 14. calling, by this Go A glorifica: º ments º go *alog
s rode an - at stated times, 9. of PGoi -------- * 4tº, ºus
:::::::::::::::::::::: ºº:: Sº º
:::::::::::::::: ºpºlº advent, sº levates the under- §§ º lº º at-
Gºnº wife of third *|"Glory of ºf love sente ſen, 2.69; ºlº, sº a . given b
42. - - m, 75; o - - light of heaven, ºt & lºg " * of dat: . y
jº ::::::::::::::: §§ º ** *
In in the spiritual World ure an equal, 378. th. ºasures." taste
º:::::::::. º º .*.*.*.*. º
--- ip is as the face, g. + l - -
# dº: 214. Garments, *** 12. º no ºn


INDEX. 615
Gop. How idolatry arose, 76–82.
Idolaters cannot think of the God of the
universe except by images presented to
the eyes, 78. The God of heaven is the
Lord 78. Marriage love ascends and
descends in like degree with the worship
and love of God, 78. . The Lord Jesus
Christ is the One God in Whom is the
Divine Trinity, 82. 129. The Father de-
scended and assumed the Human, 118,
He should be approached because He is
the God of heaven and earth, 129. The
image and likeness of God. 132. Man
should know and acknowledge that all
his knowledge, intelligence, and wisdom
are of God, 134; otherwise he cannot be
regenerated, 134, 35. Life with man is
in him, it is heaven and eternal life
to him. 135-6. Man is an organ to re-
ceive life i. God, 153(2). Those not
willing to know the nature of the life
after death are likened by Greek Sophi to
those found in woods, who are stupid
from want of instruction, 152(2). Mian
created in the form of God, 153(2). In
Golden Age men knew they were forms re-
ceptive of life, from God, 153(2). God
£annot be had in view by man inwardly
inverted, 153(2). Souls are human forms,
they are not life but the nearest receptacle
of life from God, thus the soul is a dwell-
ing place of God, 315. The Lord known
to as to be approached as God only in the
Christian Church, 337; not by Mahome-
tans, 341. They acknowledge Him as
Son of God, the wisest of men, and a very
great prophet, 342. All who acknowl-
edge God and from religion shun evils as
fins are saved, 343. What is against God
is sin, 3 They are not to blame if igno-
rant of the Lord, and if not think more of
marriage love than of love of the sex, 35o.
Pagans who acknowledge God and live
according to civil laws of justice are
saved, 351. Those who have confirmed
themselves in favor of nature and against
9d are in hell, they are satans, 38o.
sun of the angelic heaven is Divine
Love, the nearest proceeding from God,
. The universe created #y God, 38o.
he spiritual love their children according
to their fear of God and their piety of life,
405. Mothers who have loved infants and
have feared God educate infants in
heaven, 410. . Satans reasoning in favor
of nature and against God, 4is. The
angels replied; all in hell are in favor of
nature in heaven worship God, 415.
Swedenborg taught them respecting God
and nature, 416. Nature in itself is dead,
it subserves life in and from God, 416–
422. Adulterers have no acknowlcig-
ment of God, relation concerning, soo.
The nature of God, the unity in one per-
son, the trinity in the Lord, now re-
vealed. 532.
Gold. A tree with fruit as of gold, 12.
A pyramid o., gold, dishes of silver, 12.
Angels from the Golden Age, 42; tº-eir
love, 73. Their marriages, a visit to their
heavens, 75. A tent covered with gold,
75. A paper written with letters of gold,
115. In {.. Age they knew that men
were forms receptive of life from God,
153(2). Golden rain, 155(2), 208. Hor-
ror of harlots in golden and silver ages,
433.
Good AND TRUTH. Why the good
need to be prepared for heaven, 48(b).
All things in universe have a relation to
good and truth, 60. There is a marriage
of good and truth, 60; this is reciprocal,
61, 83. Truth of faith and good of life
constitute heaven and the church, 72.
Universal principles relating to the mar-
riage of good and truth, 83. They are the
un.versals of creation, 83. Good and
truth are the same as love and wisdom,
84. The Lord sees in everything what re-
lates to good and truth, 85. The good and
truth in them are according to the form,
86. No solitary good or truth, 87. The
truth of good is masculine, the good of
truth feminine, explained, 88-92. By
the influx of the marriage of good and
truth the love of the sex and marriage love
is produced, 92-3. The male and female
were created to the form of the mar-
riage of good and truth, 1oo; in their in-
mosts and in wilat follow, Io 1. Written on
a paper in letters of gold. The Marriage
of Good and Truth, 11s. The Lord is
Good and Truth, 115. All good and
truth are from the Lord, 121; and form
the church, 122. Good flows into truth
in man and gives it life, but it is invisible
to him, neither does the wife reflect on
the good that flows into her will and gives
it life, 123. Good is all things of delight,
plcasantness, and enjoyment, 461. Sum-
mary of principles of marriage of will and
understanding, of good and truth, also of
opposites, 490, 516–520. On the imputa-
tion of good and of evil, 523-531. The
good of one cannot be transcribed into
another, 525-6. -
Gow ERN. How the Lord regulates
man's frcedom from within, and by the
wife from without, 208.
Gover NMEs is in heaven, 7. God's
government is in particulars as well as in
universals, 388. Among bees analogous
to heavenly government, 41'). Govern-
ments where many cannot enter mar-
riage in carly manhood, 45o.
GRACE. Belief that heaven is given by
Divine Grace, 3.
GRAPES, 8;, of delicious flavor sig, de-
lights of wisdom, of bad taste or wild
grapes sig. pleasures of insanity, 294.
Gross. How gross is this age, 481.
Ground. A man just born i. ground
in which no seed is planted, but which
can receive all seeds, 134.
t


616 INDEx.
INDEx. 617
Grove of cedars near those of Golden I HEART. The wife is as the heart ºf n º -
Age, 75; of palms and laurels near those love, the husband the lungs or truth, 75; h ºlºtºs, º: º *. º º: self,
2f the Copper Age, 77; another in the Heart and lungs related as good and the F ºwere spir º: º hº of P ---
‘orm of a theatre, 132, .One surrounding truth, as will and understanding, 81. º, - - enºots of Pegasus sig. the
he garden, named, Adramandoni, 183. The heart reigns by the blood, the lungs in Teiºhºli ºlºnºs through which comes natural
A grove in the midst of which was a i. by the respiration, everywhere, 10. tºut º Th s º intelligence, 182.
ice and a nuptial garden, 3.16. The love of infants with mother like the sºdinºr º ht Hors. In zealthe understanding hard.
guarps, tº heaven ºf Copper Age, 77. heart, with father aslungs, 284. - tº: vil º: º: **nd becºmes as a horn, sº
GUIDE. Angel guides, 75-82. - HEAT and light of love and wisdom in : they t º - ** Horse. Whitehorses descending from
GYMNASIUM. Olympic gymnasia |heaven, 11, 137, 145, 168, 189. Vital º º º t|heaven, 42. See 193. The horse
where the ancient sages meet, 151(2)- heat and solar heat, to 4. Heat is icit º #. like alike of fire derstanding of truth, 76. The --in-
154(2), 297. One where young men are not seen, 123, 168. Wernal warmth from ººf º *|lºgasus sg. the ing of orse
instructed, 315, 326. Gymnasia where i. º: light, 137. º º 1. ºº: º So. 18. ng of truth,
hose are who ascribe all things to nature |heat is love, light, is wisdom, use - termal work &o. -
º: God, 38o. ng the atmosphere which carries heat and - º: tº three, ºr ºf ruling º* º º: * "ordino one can
- light, 137: , , Vernal temperature of the º two can º ºwn house, so N.
HANP. All things a man surveys with |heat light of the natural and the spir. - :*: *ily love, ºriatory love, the well in the same house unless
the understanding appear to angels as if | worlds, 147. The first heat ci marriage * uſe ºf shown, abºo, hell of º similitudes, 59. The hou of
written upon his jº. they see the love is from the love of the sex, 167. The º: self love, 264-lin in Copper Age, 77; in IronAge. 8.
thoughts and , intentions in the hands, conjunction of heat and light ºutside and - h ºntº. 9. Nature fººt clay, 79. 78;
$14; the hands are the ultimates; 314. in vegetable forms, 189. Woman it's º 461. He º: the evilld *AN. See MAN. The h i
The right hand refers to good the left to the delights of her heat in the man's * Mºtºrs whº from * ºne to acquirew and º *
truth, 3.16. light, 189. Spir. h.cat is love, spºr, cold is - *gtº bell, 48; en º to º: G ºłove what
HAPPINESS... Eternal happiness, 1-26; privation of love, the former is from tile ºlº Saunsand deº º Natural Hu and made Bod Put on a
happiness within joys makes them joys, sun of heaven, the latter from the sun of tº: *niºn, 49*. Hell of º ellman might thin of H it Divine that
2, 3, 6, 19; happiness is from the per- the world, 235. The heat of marriage º: hdistalled. e de- mind, so, The u ºn in his natural
formance of use in his vocation,6. Eter- love with polygamists is as the ſcid heat - into imm. § 5-0 |tion, is in its imm man form, from crea-
nal happiness is from the delights of the of a bagnio, 344. - of *ºsiºn. sº le so-lw 36 osts a fo love and
soul in those of the mind and body, 16, HEAVEN, opinions and experiences of * His dist tº $30, Huº.
17. The states of happiness ascend in 3–26. The state of heavenly lie isfrom ºting is, Pesweep at makes the º If love of the w
like degree with marriage love, 38. The love and wisdom in use, 10, heaven, hill, intº See Ixcuin humphº. ºad man is man on orld
happiness of dwelling together increases and the world of spirits, relative positions, * indini to ATION, He- Use 269. * as a
with those in true marriage love, 213. 26. Heavenin order according to varieuc, ºne and lie, ºf the par. his wi Anorep. wisdom, the
Harlot. The nerves of angels un- of good and evil, 36. Three º: * imm tº º Hered and r om, 21. They mee *love of
fºllº.º.º.º.º. º.º.º.º. º.º. º i...º death
lots in hell, promiscuous fornication is heaven scen, 42. The *...*. º love which truth tion ºf their love, ºrding to the
there interdicted under punishment, 54. heaven, 44. Preparation of man for º: #. - inform. ban the wife good, 76 47(b), * He is
Age of iron mixed with clay regard wife heaven, 48(b), . Only those who are ill- *sº ereditary evil from th ddoes º "5. The hus.
as a harlot, 79. , Cohabitation with, and wardly united in marriage can live tº: º dam, * church tº e wit
lewdness in the house are infamous, 373. gether in heaven, 59. , Spiritual heat is º 475, urch, **5. The h ºnstitute §.
Thinking of wife as a harlot from jealousy the good of life, it is love, 72. . Fºss. d hom its lººd with the º does nº e
is a mental infirmity, 374. Even harlots | from human ºf; 404. º: ſ ºnly in sº Pathies : the church, 126 § and e wif tot.
love their progeny, 4oo. Horror of harlots of heaven, love of ruling from love . ºl, Spit, w 273, sº usband, scº How i * with
in golden and silver ages, 433. Fºrnica- love of possessing goods of tle . * - Hyroº
tion with, 444(2)-5. ...Aicationed, soo, from love of performing uses by means tidººs and t thi led by the Lordi "Yone not
sos, 521. Detioration without purpose of them, and true marriage love, sº º: º in the spºr. world, ngs and º is a dissembº. ºnwardly
marriage makes of a virgin a håriot, Sog- || shown, º: Angels in love of ru . tiºn 171, Hysſº te, 267. t, *avº,
4. Harlots in hell, who by plantasy as- from love uses, their *** - tººl º § Egypt Tep, vari *32.
sume surpassing beauty, sos, 519. Crafty | Heaven, of Mahometans, 347-4. on- ºis th ºpiº. truths, 73 * IDEA. -
harlots there, 512. derful things related about heaven, 35% Gºian plates ºf copper º liero. Sul tial * idea
HARP, 3. - - *::::::::::::::::::::::: tº ...; thº ºn by *nº ... "...ºn ºf ºblime is
HEAD. Spiritual things constitute the novitiate spirit who desired to know a nd Hº Pas ºts, 342 ideas, Spiritual i ºted with sub-
head, 130; also loye of uses, 208. Under heaven and hell was told to ji.º Hº ** Hºº. sº their now ºneas ideas
the frontal part is the cerebrum, under learn what delight is and he woul 6 º ska; 44. Idea º: froº them ot
the hinder part the cerebellum, 444, their nature, This investigations, #. Hºlyiº. º "intelli-lººd tºatural, "...º.
mentioned, 267. - Nature of heavenly delights, 461. º, panions ºt 3. º no spiri e *herest,
HEALING... The Lord healed, the sick || magnificent things of heaven shown w : º Cirº its sº turned º: ºstead of Cºl. 328, §º
by the touch because touch º com- novitiate spirit, 477. Places where *::: º 522, ºn s.l. nks of iod be: od *s dea of
munication which is clfected by the open to heaven, soo. Heaven vis . º * Batavia. ºl. 328, intº the treat; One
touch, 396. #. adulterers, their. º, 5 a º º idea of º spi ºvery natural of the
HEARING is one of the senses by which Heaven called a marriage, 533. Heave º and its tency uslim º l are
wives cognize lic affections of the i: distinguished into innumerable societies, * loº Sºalſº º"he sp.
band, 166. By hearing perception flows 530. - - - e, or a º, two tº 329,
in, but does *: remain without thought, HEAvenly. So far as º . º º º world are º ºlentiºn *śs are th
183. This sense is from the º: of heark- one º consort he becomes heavenly tiºn th º ** * ot i. state of º t
ening and obedience, 210; or from atten- internal, 77. - - *3. coni D lese -
i. understanding and compliance | Helicos, a higher hill near Athens in º *** * Junc. º The º 252, . *
of ine will, 220. See LAR. spir, world, 151(2), 182. º º ***arth fºr th ºf gºs lsº t ret
*...; are º sº ºn sº º:
*tie...lºº
stupid, tº: º
*i.º.


INDEx. 617
HElmontans. Sports of Heliconians,
Parnassians, Athenians, and of Virgins of
the Fountain, they were spir, exercises
and trials of skill, 207.
HELL. The image of hell is opposite
to that of heaven, Io. The universal hell
is disposed in order according to all the
affections of the love of evil, 36. Who go
there, how they are prepared, 48(b). At
a distance hell appears like a lake of fire
and brimstone from correspondence with
falsification of truth and love of evil, So.
The hells are eternal workhouses, 80.
Universals of hell three, love of ruling
from self love, love of possessing goods of
others from wor:Jy love, scortatory love,
261. Nature of shown, 261–270; hell of
those in love of rule from self love, 264-
5. It reeks with impurities, 430. Nature
of its delights, 461. Leli is for the evil,
479. Adulterers who flee from heaven
and rush headlong toward hell, 481; cast
into hell, 483. Satans and devils of hell,
their distinctions, 492. Hell of the de-
ccitful, 514. Hell is called adultery, 529.
Hell distinguished into innumerable so-
cieties opposite to heavenly ones, 530.
HERAclitus. His disciples weep at
everything, 182.
HEREDITARY. See INCLINATION. He-
reditary inclination to things of the par-
cºnts' love and life, 2c2–6. Hereditary
cyll from the father springs from such
things as are of his natural love which
cover over the soul in its descent in form-
ing the seed, 245. Hereditary evil from
parents, not from Adam, 525.
11}-xxi.A, 253, 479.
HETErogeneities and homogeneities,
or sympathies and antipathies are mani-
fested openly in spir, world, 273. See
I71.
HETERogenous and discordant things
effect disjunction in the spir, world, 171,
273.
HIEROGlyphics of Egypt rep, various
moral virtues and spir. truths, 76. Hiero-
glyphics on plates of copper given by
Grecian sages, 182; those of Egyptians
embody correspondences, 342.
HIND PART of HEAD, 267, 444.
History, a science leading to intelli-
gence and rational wisdom, 163.
HoGs. Companions of Ulysses turned
into hogs by Circe, its signification, 522;
rep. adulterers, 522.
riot LAND or Batavia. Their idea of
the origin of marriage love and its potency,
193; ros. Mentioned, 38o.
Home, 5, 6.
HomogºnErries in spir. world are
openly manifested, 171. 273.
. Homogeneous things' effect conjunc.
tion, 171,273.
Honors in heaven as on earth for the
sake of obedience, 8. They are re-
&arded as clothing by those in them. 266.
Devils perform uses for the sake of self,
a good name, honor, and wealth, 266.
Hoofs. The hoofs of Pegasus sig. the
experiences through which comes natural
intelligence, 182.
HoRN. In zeal the understanding hard-
ens and becomes as a horn, 372.
Horse. White horses descending from
heaven, 42. See 103. The horse sig. un-
derstanding of truth, 76. The i.
l'egasus sig. the understanding of truth,
182.
House, 5. In the spir. world no one can
dwell in any but his own house, 50. No
two can dwell in the same house unless
they are similitudes, 5o. The houses of
those in Copper Age, 77; in Iron Age, 78;
in iron mixed with clay, 79.
HUMAN. See MAN. The human is the
desire to acquire wisdom and to love what
pertains to wisdom, 52. . God put on a
Natural Hiuman and made it livine that
man might think of Him in his natural
mind, 340. The human form, from crea-
tion, is in its inmosts a form of love and
wisdom, 361. -
Huxi P B Ack. If love of the world
makes the head man is man only as a
humpback, 269.
Hüsh AND rep. wisdom, the wife, love of
his wisdom, 21. They meet after death
and remain or separate according to the
inclination of their love, 47(b), 49. He is
truth, the wife good, 76, 115. The hus-
band does not rep, the Lord and the wife
the church because both constitute the
church, 125. The husband does not cor-
respond with the Lord and the wife with
the church, 126. How formed into a
husband, 366, 321.
Hypocrite. . Everyone not inwardly
led by the Lord is a dissembler, deceiver,
and a hypocrite, 267.
Hxsieki A, 252.
IDEA. Every idea however sublime is
substantial and connnected with sub-
stance, 66. Spiritual ideas are ideas of
ideas, no words can express them, 326;
their difference , from natural, 32.6–0.
Idea of space and tune adleres to natural
thought not to spiritual, 328. Idea of
nature instead of God obtrudes when one
thinks of God before the creation of the
world, 328. In every natural idea are
innumerable spiritual ones, in one spiri-
tual innumerable celestial ideas, 329.
IDENTITY. No two things are the
same, or absolutely identical, 186.
Idiocy, a vitiated state of mind and a
cause of legitimate separation. 25.2, 47.o.
IDLENEss. The idea of eternal rest as
eternal idleness discussed in an assembly
of Greek sages, zo". By idleness the mind
collapses, 297. The industrious have abil-
ity not the idle, 220. It renders the mind
stupid, the body torpid, 249. See 9.


62o
INDEx.
of the man is the inmost of the woman,
195. The masculine soul is intellectual,
it is truth, the intellectual is truth, 22c.
INTELLIGENCE. Knowledge is of things
cognized, intelligence is of reason, wisdon
is of the life, 130. Man can be perfected
in knowledge, intelligence, and wisdom to
eternity, 134. There is no end to knowl-
edge, or to intelligence, still less to wis-
dom, 185. Men are created to be forms
of knowledge, intelligence, and wisdom,
and women loves of these in men, 187.
The irtelligence of women is in itself
..ºf refined, peaceful, yielding,
t
fºll; and tender, that of men grave,
arsh, hard, bold, fond of unrestraint,
218. Intelligence from education; but
inwardly one is in intelligence only from
the Lord, 267. Circles around the head
rep. intelligence, 269. Conversation con-
cerning intelligence and wisdom, 353.
From conceit of his own intelligence man
would perish, wife turns it into marriage
love, 353. Paradise sig. intelligence, 353.
A dispute about intelligence and wisdom,
the tree of knowledge and eating of it, 354.
INTEMPERANCE and drunkenness causes
of separation, 472.
INTENTion. The Lord primarily re-
gards the intention which is of the will
1, 146, 4oo. Intention is as the act be-
ore determination, 4oo. It is the soul of
all actions, and causes, inculpation and
exculpation in the world, and imputation
after death, 452. What flows from the
form of the life, that is from the under-
standing and its thought, is called inten-
tion, 493.
INTERcourse. Married pairs enjoy
similar intercourse as in the world, 51–3.
INTERiors. The interiors form the
exteriors to their likeness, 33. They are
opened when there is open vision or
speech with spirits, 39. This cannot be
fully effected except with those who have
been prepared by the Lord for the recep-
tion of the things of spiritual wisdom, 39.
The interiors of the mind are opened by
the Lord when He is acknowledged and
approached as God of heaven and carth,
341; not opened with Mahometans, 341.
INTERMEDIATEs enable one to see the
nature of opposites, fornication in its
beginning is an intermediate, 455; concubi-
nage is one, 462. The nature of oppo-
sites can be seen only from the inter-
mediates, 462. See Equilibrium.
INTERNAL. The internal and ex-
ternal; when man dies he leaves the ex-
ternal behind, 47, 47(b). The internal
inclination determines whether partners
remain together or separate after death,
47(b). How the internal is opened in the
world of spirits, 48(b). If the internal
is insane it will drive the external into
insanity, 48(b). Changes of state in
man's internals are more perfectly con-
tinuous than in his externals, 185. In-
ternal causes of cold in marriages, 237-
245. -
INTREPEDITY, a moral virtue, 164.
IRoN Age visited, 78. They were from
Asia, had Ancient Word, 78. Their mar-
riages and worship were sensual corporeal.
idolaters, 78. Iron mixed with clay was
an age in which they made marriage love
and lascivious love one, 79.
IskAELITEs. Polygamy permitted with
them because they were merely natural,
340. They perceive no other love in mar-
riage than lust, 340. Abrogation of cer-
tain of their laws, 34o.
ITALIANs. Their idea of the origin of
marriage love and its potency, 103, Ioo,
Italian eunuchs, 156.
ITERATED or repeated marriages, 317-
325. See MARRIAGE.
AMEs represents charity, 119.
EALOUS. Why Jehovah is called
jealous, 366.
JEALousy or zeal treated in series, 357–
379. It pertains to marriage love, 357.
just and an unjust jealousy, 357.
Jealousy is the zeal of marriage love, zeal
is of love, it is spiritual heat, 358. To be
zealous is to act with the energy of love,
358. All love when cut off from its de-
light rises in indignation, anger, and fury,
358. Zeal is love burning, 358–9. It
arises when the love is assaulted, 359–
361. . This fire is produced by reasonings
which are like fuel which burns, 306–1.
Zeal of good love differs from that of evil
love, 362; alike in externals, unlike in
internals, 363-5. Zeal of marriage love
called jealousy, 367. Its quality, 368;
spiritual with monogamists, naturai with
polygamists, 369. It is a just grief lest
marriage love be divided and perish,
371-2. Its seat is in man's understand-
1ng, 372. Hºy with those who do
not love each other, 373–5. Those who
have no jealousy, 376. That for mis-
tresses differs from that for wives, 377;
with beasts and birds; with men difiers
from that with women, 379. Evil effects
on mind and body of insane jealousy, 37
-5. . Two causes, stifling the thoughts in
spiritual things of the church, and iust for
revenge, 375.
JEhovah. The Lord is Jehovah from
Why He is
eternity, the Creator, 29.
called jealous, 366.
JERUsALEM. The New Jerusalem, 3,
26, 82. It sig, the New Church, 43, 533.
Its doctrinals, 82.
JESUIT, 4oo.
JESUS CHRIST. See Gon. Lord, JE-
HoyAH. The Divine Trinity is in Him, 24.
JEw. The Jews are of the same na-
ture as their forefathers, 2c2.
Job. Correspondences were known
when the book of Job was written, 532.


622
INDEX.
be understood that no one can fulfil the
law, 528.
LEARNED. Learning, 163. A cry O
how learned, a relation concerning those
who reason whether a thing is so or not,
but rarely think that it is so; they are
without interior judgment, 232.
LEFT sig. truth, 316.
LEOPARI). Those who confirm falsi-
ties by the Word at a distance appear like
leopards, 78. Dragons and leopards sig.
falsities and depraved leanings to the ob-
jects of their worship, 79.
LEProsy. Moral wisdom shuns evils
and falsities as leprosies, 1oz. A cause
separation, 253, 470.
LIBERALITY, a moral virtue, 164.
LIBERTY. See RATIONALITY.
LIBRARIEs in the spir. world, 207.
Life. Two lives in man, life of will and
life of understanding, 132, 185, 492. The
trec of life sig. man living from God or
God living in man, º The state of his
life is continually changing, 184-208.
The life after death, why man can live
after death, what makes the life of heaven,
of hell, 230. The centre and expanse of
life, the spiritual sun and its world, 38o.
The inmost of marriage love is wanting
to those in the lust of varieties, 510.
Everyone has excellence of life according
to his marriage love, 510. Life after death
revealed, 532.
LIGHT. The temple of wisdom at-
tained by º light, 56; which
comes from the Lord as the Sun, 56.
Spiritual light is the truth of faith, and
constitutes the Lord's presence, 72; it is
wisdom, 137; it enlightens the mind, natu-
ral light only the body, 153(2). With
Christians spiritual light has become to
them thick darkness, 153(2). The ſatu-
ous lights of the south are falsifications,
77. In heaven there is perpetual light and
never the shade of evening, 137. Heav-
enly light, natural light, fatuous light,
man has life and understanding from
heavenly light, 233. -
LIGHTNING a sign that instruction will
be given, 78; a confirmation of truth of
what is taught, 316; it is a correspondence
of the contest of arguments, 415.
LIKE. No two things like each other,
362.
LIKENEss. See IMAGE. The likeness
of God is to feel the things from God as
his own, 132, 134. Likeness of children
to parents, 525.
IPOTHEMY, 253, 470.
LITERARY sports in the spir, world, 207.
Live. No one lives for himself alone,
but at the same time for others. To live
for others is to perform uses, 18.
Living THINGs. All living things will
to remain in their own form, 361.
LoATHING arising from disunion and
disjunction of mi 236.
Lons corres to marriage love, 51s.
Look. In º: it is impossible to
look from lust upon the wife of a corn-
panion, 75. He who looks to God, and
wills to be led by God, is in good, 4++.
The Lord looks at every one in the frontal
part of the head, how received by man,
“town. The Lord loves all, and from
love wills good to all, 7. He is Jehovah
the Creator, 29. After resurrection was
a substantial Man, but was seen by the
eyes of the spirit. 31. ... In the Lord the
Creator are Divine G and Livine
Truth in their very substance, 115. The
Lord and His Father are one as soul and
body are one, 118. The Divine was in
Him from birth, He alone was wise of
Himself, and did good of Himself, 136.
The marriage of the Lord and the Church,
116-137. Nothing can proceed from Him
but what is in Him and is Himself, 121.
The Church is from the Lord, Who is one
with the Father, 120. Love and wisdom
or good and truth proceed from the Lori;
the spheres which proceed from Him. 2-2.
True marriage love from Him, 356–43.
From Him proceed love, wisdom, and use.
and the three are one, 4oo. His final end
is an angelic heaven from the human race,
4oz. To serve the is to perform uses,
404. All infants are educated in heaven
under the immediate auspices of the Lord.
i.”: Things now revealed by the
rd, 532–5.
Lot. As the man's life was in the world
such becomes his lot after death, 46. The
blessed lot of those who desire to ruke
from the love of uses, 266. The lot after
death of those in the lust of deiloration,
595; of those in the lust of varieties, 512;
of violators, 512; of seducers, 514.
Love. Every love has its delight and
lives by it, 18. Everyone's love remains
after death, 34, 46, 358. Love is his very
life, 34; it is the heat of his life, the fire at
the angelic sun which is pure love pro-
duces vital heat, 34. Everyone has his
own love, faces are types of love, 35,
Love is the esse or essence thought
existere or going forth of his life, 36, 46,
358. Heaven and hell are dis in
order according to the loves, 36. The love
of the sex and marriage love remain after
death, 37. Love is the desire and urging
to conjunction, 37. The ruling love is the
head and remains to eternity, 46. Natu-
ral loves relate to self and the world and
originate from spiritual loves, these re-
late to the neighbor, these originate from
celestial loves which relate to love to the
Lord, 67. No love can ever become pure
with men or angels, 71, 146. There are
two loves in man (vºir), the love of ac-
quiring wisdom which is prior, and the
love of wisdom, if this remains in him, it
becomes evil, how transferred to the wife


626
INDEX.
given to those of Copper Age, 77.
In the gold, silver, and copper ages mar:
riages were sacred, not in age of iron and
of iron mixed with clay, 78-9. There is an
eternal marriage between good and truth,
83. Origin of marriage love, 83-137.
arious opinions of, 1o 3-115. Marriage
of the Lord and the church, 1 16-131. Mar-
riage love is from the Lord, 131. The
marriage desire is inscribed on every one
of both sexes, 140. In every man from
creation there is implanted an internal and
an external desire for marriage, 148, 188.
True marriage love is chastity itself, 142.
Why preferred to “...ºf it is the com-
pleteness of man, 156. The changes of
state in marriage, 184-206. The states be-
fore marriage and after differ as intentions
and realizations, 190. Marriages induce
other forms on the souls and minds, this
is manifest in the spir. world, but not in
the natural, 192. In heaven there are mar-
riages, below heaven only connubial ties
that are formed and severed, 192. The
offspring of true marriage, 203-4. The
marriage sphere fills the universe; it is
with men, animals, and vegetables, 222.
Marriage love may be with one and not
with the other of a married pair, 226. In
the heavens the Lord provides similitudes,
229, 316. Causes of colds, separations,
and divorces in marriages, 234-26o. Of
apparent love, friendship, and favor in
marriages, 271-292. Infernal marriages
but outwardly like intimate friends, 292.
Marriage should be consecreated by a
priest, 308. Iterated or repeated mar-
riages, reasons for after death of a part-
ner, 317-325; they depend on previous
state of marriage, 319-320. If in true
marriage love there is no wish to marry
except for reasons apart from marriage
love, 320-1. Progressions in marriage,
varieties, 32.2–4. Marriages and their op-
posites distinguished into kinds, species,
varieties, and degrees, 479. Marriages
are the seminaries of heaven, 481. Spiri-
tual marriage is the marriage of good and
truth, 515 Imputation in marriages,
not juï by appearances, 531. he
marriage desire seated in the will is as
the balance in which love is weighed, 531.
The nature of true marriage love is now
revealed, 534.
MARRIAGE Love. The affection of mar-
riage love sung in heaven, 19. True mar-
riage love remains with those who come
into heaven, 37. Its nature not known
on earth, 42. Its arcana revealed, but
they will not be received except by those
who are received into the New Church,
43. Marriage love cannot co-exist with an
unchaste love of the sex, it has nothing in
common with it, 44. True marriage love
is a love of the spirit and thence of the
body, 44; it is not the love of the sex, but
the love of one of the sex, 44,48; how this
is felt by the young man and maiden. 44.
It is proper to men, 48. True marriage
love, 57-82. It is of Infinite variety, propo-
sitions, 57. It is necessary to know it is
its essence to judge truly of it. 57. It is
rare at the present day, 58. It is funda-
mental to all loves, 58. Its progressive
formation, 58. Why it is rare, 56; its origin
from marriage of good and truth, 6.2, ei.
There is a correspondence of it with the
marriage of the Lord and the church. tz,
143. From its origin it is celestial. holy,
pure, and clean beyond every other love,
64. It is the fundamental of all loves, ts.
143,240. From the superior excellence ºf
its use in it are gathered all joys and de-
lights, from first to last, 68–9. Its use
was the end of ends of the creation, 68.
It is received by those who go to the Lord.
love truths, and do goods, 7c-72. It was
the love of loves in the golden age, 73.
Its changes in the four, ages, 75–83.
The hope that it will be revived again. 78.
Marriage love such as was with the an-
cients will be raised up again by the Lori,
81. It is from the Lord alone with the
spiritual, 81, 180. Marriage love, its
origin, 83-115. There are internal and
external origins, but the inmost or uni-
versal origin of all is one, namely the
marriage ºf: and truth, 83. The
truth of g is masculine, the good ºf
truth feminine, their marriage the origin
of marriage love, 88-92. How love of wis-
dom in man is transferred to the wife and
becomes marriage love, 88–92. See 22,
32, 33. It is of the internal or spir. man,
§. Marriage love is from the sphere
of prolification which flows into the form
of wisdom in men, 93; it is within the love
of the sex, 97; but tº: of sex is not its
origin, 98. Its origin ascribed to Adam,
1o.4, to the law, Ios, to marriage, 106, to
love of the sex, 1oz, to the longings of the
mind, 108, to education of children, and
inheritances, 11o, to its delights, 111, too
hidden to discover, 112, the African
ascribed it to the God of heaven and
earth, 113. Marriage love from the mar-
riage of the Lord and the church. 116,
121-123. It corresponds to affection for
genuine truth, 127. It is according to the
state of the church and of wisdom, 13c,
141-3. All its delights are chaste, 144.
With those who are made spiritual mar-
riage love is purified; 145. True marriage
love is chastity itself, 143; even its ulti-
mate delights, 144. With those in true
marriage love conjunction becomes more
and more interior to eternity, 162.
Among men on earth there is not true
marriage love, 178. True marriage love in
itself regarded is a union of souls, con-
junction of minds, an urging of conjunc-
tion in bosoms, and thence in the body.
179. The states of marriage love, inno-
cence, peace, etc., 180. Its origin dis-


INDEx. 627
'ºz,
** -
º
º
cussed in a heavenly gardeh, 183. It is
from Divine Love, Wisdom, and Use,
183. How the love of his own wisdom
is transferred to the wife and becomes
marriage love, 193-201. Offspring from
those in true marriage love inherit an
indination for receiving and loving the
things of wisdom, 202-6. Marriage love
with its virtue, potency, and delights is
according to application to uses, 207. It
is according to their wisdom, 211. The
happiness of dwelling together increases
with those in true marriage love, but de-
creases with those who are not, 213. With
those in true marriage love conjunction of
minds and friendship increase, 214. They
desire to be one, 215. They look to what
is eternal in marriage, 216(ö). Marriage
love resides with chaste wives, but their
love is dependent on their husbands,
216(b). Its origin in the soul, 238, 466. No
marriage love where there is no religion,
230-241. Marriage love looks to a union
wills 248; implanted by creation, 257; in
three degrees, 270. A palace an effigy of
marriage love, 270. Progression of mar-
riage love as from blossoming to fruit,
301-2. It is of a quality according to de-
gree of ascent, it opens the interiors of
the mind, 3oz. An image in marriage in
everything, pairs of eyes, cars, etc. 316; the
right of the pair sig, good, the left truth,
316. True marriage love is as a balance to
x. inclination to marry again, 3.18.
At this day it is rare, 318. A true marriage
love is only between two, the reason why
polygamy is condemned, 332–0. The
sphere of marriage love is received by
women, through them is transferred to
men, .393. . . Marriage love is conjoined
with love of infants, 335-414. Scortatory
lºve is opposite to marriage love, 423-434.
From marriage love one can see its oppo-
site, but not the reverse, 424. The purity
of heaven is from marriage love, 436, and
of church, 431; it makes man more and
more a man, 432–3. The sphere of mar-
riage love is from heaven, 435–9. Dc-
ligits of marriage love are delights of wis-
dom, 440, 442-4. True marriage love is
the precious treasure of human life and
the repository of the Christian religion,
457-8. Marriage love and adulterous love
are opposites, 478-499. Lust of varieties
utterly op to and annihilates mar-
riage love, 506-16. Imputation of mar-
riage love, 523-531. True marriage love,
is nature now revealed, 534.
MARRIAGE of Good ANI TRUTH. To
given in marriage is to enter heaven
where is the marriage of gool and truth,
44. The marriage of good and truth is the
church in man, 6.2, 65. The origin of
marriage love from the marriage of good
and truth, 83-1 15. . Many origins but the
primary origin is from the marriage of
tood and truth, 83. Good is of love and
truth is of Wisdom, 84; there is no solitary
j or solitary truth, 87; they are re-
ated like the heart and lungs, 87. They
have an inclination to conjunction into
one, 88-9. The masculine is intellectual,
the feminine volitional, 90–1. From in-
flux of the marriage of good and truth
from the Lord arises love of the sex and
marriage love, 92-3. Male and female
are created forms of this marriage, 1oo-3,
Relation concerning it, 115; it proceeds
from the Lord, 121; it is received accord-
ing to the state of mind, 121-2; the male
receives truth, the female good, 122–4.
The spiritual marriage of good and ºff.
flows into all things of the universe, 220.
It is in each and all things of the Word,
516. Correspondence of violations of this
marriage, 515-522.
MARRIAGE of THE Lord AND THE
CHURCH. Marriage of the Lord and the
Church, and its correspondence, 116-137.
Lord the Bridegroom, the Church the
Bride, 117. Lord Father, Church Mother,
118. The spiritual marriage is thc mar-
riage of the Lord and the church, 516.
MARRIAGE CHAMBER in heaven, ao.
Marriage chamber of the understanding
and of the will, 270.
MARRY. The married meet after death.
They remain together or separate accord-
ing to their mental concord or discord,
45, 47(b). -
MARY. The Lord did not acknowledge
her as Mother, but the Church, 119.
MASCULINE. The masculine and fem-
inine essentially are distinct; the male is
love clothed with wisdom; the female is the
wisdom of the male clothed with love
therefrom, 32. The male is masculine in
every part, the female feminine, 37. The
very masculine is truth of good or truth
from good, 61; explained, 88–92. The
masculine is to perceive from understand-
ing, the feminine to perceive from love,
168. The understanding begins in youth,
446.
MATERIAL. All things in the spiritual
world are substantial not matcrial, ma-
terial things derive their origin from things
substantial, 207. The difference between
spiritual and material things, it is not a
purer natural, things substantial are the
beginnings of things material, 32.6–8.
MATRIMONY usually entered from ex-
ternal affections, 274; if there are not in-
ternal affections within, it is loodenci in
the house, 275; still it must endure to the
end of life, 276; from external affections,
277. After death of consort whether it is
allowable to contract matrimony, 317-
25.
3 MATTER, its origin from substance, 207,
328.
MEANs. The first is attained gradually
hrough means, 98.
MECHANICAL ARTs in heaven, 207.


628
INDEx.
MECHANits, a science leading to intel-
ligence and rational wisdom, 163.
MEDIUM. The Word is the medium
of conjunction with the Lord, 128. In
the spir. world they learn mediately from
others, 207.
MEDULLARY substance of the brain,
3.15.
Širooy of singing in heaven, ss,
155(2).
MEssenger, 207.
M1ND (animus). By minds are meant
external affections and inclinations, 246.
The external mind; delights bind to-
gether the external minds, 272. What
consociate minds when consorts differ,
277. In external marriages there is ron-
junction of lower minds not of intel tal
minds, 322.
MIND (mens). In Ancient Church the
knowledge of correspondences connected
the sensuals of the body with the percep-
tions of the mind, 76. The progressive
opening of the mind, 94-5, 102. This
takes place with man, but not with ani-
mals, 96. Three degrees of man, soul,
mind and body, IoI; the mind is his
mediate and is of a spir, origin, 158.
The mind is intermediate between soul
and body, it is actually in the whole body,
178. The soul and mind adjoin them-
selves closely to the flesh of the body, 178.
The human mind is distinguished into re-
gions and these are opened with men by
wisdom with women by true marriage love,
188. The mind is closed by the desire of
evil and the false, 203. Cold in the mind,
thence in the body, 26o. Three regions of
the mind, 270, 335. Cold in the mind
when will is closed, 270. Colds separate
minds, 271. Internal affections are of the
mind (mens), delights bind external minds
(animos), 272. Internal affections con-
join minds, 275. Union of minds by be-
trothal, 302. Opening of minds by mar-
riage love, 3oz. Conjunction of minds by
bctrothal, 303. Man ascends into the
interiors of mind by life according to
truths of religion, into the highest by mar-
riage of love and wisdom, 365: Chastity
in higher regions, lusts of cwils in lowest
region, 305. Festivities of the mind, 3oo.
13o lies inwardly regarded are forms of the
mind, 310. Conjunction of minds by mar-
riage, 318, 321. There is an internal and
an extornal mind, 477. The mind of cvery
man is actually dwelling in some society
and intends and thinks as those do who
are there, 530.
MINIstries in heaven, 267.
MIRACLEs, why not performed at the
present day, 535.
MIST, 7.
MisrRess, 450, 462. Sec PELLICACY.
MITRE, S.; worn by a bridegroom, 2c.
MoorsTY is one of the moral virtucs,
164.
-
MonASTERIES. Those who have been
in monasteries, virgins, and men, in the
other life are released, their lot. 54, 155.
in Catholic countries, 513.
Monastic VIRGINs. After death are
set free to live in the married state if they
desire, 54, 155. If they remain in cº-
bacy they are not in heavcn, 155.
Monks. After death are set free to
marry, if they do not they are at the rices
of heaven, if they give way to forbi-ca
lust thcy are cast down, 54. 155.
MonoGAMICAL MARRIAGEs correspºnd
to the marriage of the Lord and t =
church, 7o; in Copper Age, 77. These
only are chaste, 141. Only monogamatai
marriages lawful to Christians. 357-9.
MoRAL. Moral wisdom slºtºns evils
and falsities as leprosies, especially thºse
of lasciviousness, Ioz; it is of the under-
standing and life, 163-5; its virtues, 163.
MoRALITY. Young men in heaven are
morality in its own form, 44. The beauty
of maidens and morality of young ren
correspond to each other, 44. To hºe
according to the truths of the Word pro-
duces spiritual morality, 293. Wisdºa
of life is genuine morality, 383.
Morh, wonderful things, in, 320.
Mother. The Church is called Mother.
118-12o. Father and mother sig. the
proprium of the will and understanding.
194. The soul is from the father, its
clothing from the mother, the carth is t-e
common mother, 206. Love of infants
with father and mother like Heart and
lungs, with mother as heart, 284.
MoUNTAIN, 75, 77.
MULTIPLICABLE. Everything multipli-
cable to infinity, 185.
MUNIFICENCE, a moral virtue, 164.
MUSEs. The nine muses sig. cognitions
and knowledges of every kind, 182.
Museums, 207.
MUsic in heaven, 17. Heavenly song
is inspired and rouses the soul of the
hearers to correspondences, 17.
Musical INSTRUMENTs in heaven, 17.
Influx illustrated by, 86.
MYSTERY. The representatives in
heaven are not secrets nor mysterious to
them, 76.
NAKED, NAKEDNESS. ls of heaven
who appeared as naked infants. 13:.
The angels of the third heaven appºir
to the eyes of spirits below as mixed
infants; innocence corresponds to in-
fancy, and to nakedness; Adam and his
wife when in a state of innocence were
naked and not ashamed, 413.
NATURAL loves issue from spiritual.
these from celestial; natural loves relate
to the loves of self and the world, spiritcal
to love to the neighbor, celestial to love to
the Lord, 67. The natural derives its
origin from the spiritual, 32c. The dif-


INDEX. 629
ference, between the natural and the
spiritual, 326-9. . . The natural man is
opposite to the spiritual man, 426. One
is introduced into the natural man by
knowledges, cognitions, and rational un-
derstanding, but into the spiritual man
by love of performing uses which is char-
ity, 426, The natural is distinguished
into three degrees, corporeal, sensual, and
natural, 442, 495-6. The natural man is
an abode of concupiscences and lusts,
448. The natural are those who love the
world alone, 496. Adulterers of the third
and fourth degree are natural, 945.
NATURE is from God, not from eternity
but in time, 328. A discussion whether
nature is of life or life is of nature, and of
the Centre and the expanse of nature and
of life, 38o. The multitude of those who
believe that nature created the universe,
all hell is of such, 380. It is of creation
that things must be conserved, this with
men not done immediately by the Lord,
but mediately, but it is not of or by na-
ture, 391. Discussion for nature and
against God, and vice versa, 415-422.
Why some are not to blame for ascribing
things to nature, 422. They are to blame
if they confirm themselves in favor of na-
ture and make themselves atheists, 422.
Adulterers reason in favor of nature and
against God when they speak from their
internal, soo. Satyrs who spoke in favor
of nature and against God, 521.
NEcEssuries. Apparent love, friend-
ship, and favor in marriages are necessi-
ties, 271, 281, 283.
NEMEsis. The Divine nemesis pur-
sues those in lust of defloration, 504.
NEw CHURCH. See CHURCH.
NEw JERUsALEM. See CHURCH, JER-
UsALEM. It sig. the New Church, 1, 3.
North, 3. The darkness of, sig. dul-
ness of mind, ignorance of truth, 77.
Novrti,ATEs. New comers from earth
asked by ancient sages, what news from
earth, 151(2)-154(2). Newly arrived
spirits, visiting ancient Athenians, 182.
A novitiate spirit who desired to know
the nature of heaven and hell, 461.
NUPTIALs or weddings in heaven, 10-
1s. They neither marry nor are given in
marriage in heaven means spiritual mar-
riage, this is effected on earth, 41. To
married is to be conjoined with the
d, to enter into marriage is into heaven.
41. There are marriages in heaven with
those in the marriage of good and truth,
44. Nuptial ceremonies are essential, they
are the end of the state of betrothal and
the beginning of the marriage state, 306.
QAk, 78.
OBLIGINGNEss, one of the moral vir-
tues, 164.
Onstrucrons. Unchastities and colds
are obstructions to the inmost life, 313.
Occupations, 5, 6; in heaven, 11.
By occupation and pursuit are meant
every application to use, it makes man
truly human; no occupation produces
cold, 249.
Ochiv, a bird of night, they are images
of their fantasy, 264,430.
Ocular proofs of the reality of the
other life, refers to H., R., 39.
ODE expressing affection for works of
use sung by virgins, 207.
ODors in spiritual world are from de-
lights, lascivious delights presented as
foul odors; chaste delights as odors of
fruits and fragrant perfumes of flowers,
43d, 431.
OFFICERs, 207.
OFFspRING. In heaven there are spiri-
tual offspring which are the union of good
and truth, 44, 65. The offspring of the
Lord and the Church are spiritual, 120;
they are truths and goods, 121. Bcar-
ing offspring corresponds to the propa-
gation of truth, 127. Offspring have in-
climation to such things as are of their
parents’ love and life, zoz. Spiritual
offspring are things of wisdom from the
father, of -ove from the mother, 211; how
procreated when souls of parents are dis;
joined, 245. A sphere of protection of
offspring, from the Lord, 386–401. It
affects evil and good, man and beast, 302
–3. Likeness of parents in offspring, 525.
Hereditary evil of offspring, 525.
OIL sig, good, lamps truth, 44.
Old MEN and women who shunned
adultcries as heinous sins restored in
spiritual world to the flower of youth, 137.
Olive tree, 8, 42, 75, 155(2). Oiive
wood, 103. Olives, 137. Houses of olive
wood, 155(2). Olive trees in a garden,
183. Olive trees rep. marriage lovc in the
highest region of the mind, 270. The re-
generated man compared to olive tree and
vine, 526.
OLYMPIC gymnasia; see GYMNAs U.M.
OMNIPotexcr: shown in heavenly cre-
ations, 12. Ideas of, 182. 328. How to
think of it, 328.
, ºr rºck of God, how to think
of, 328. -
ONE. Conjunction into one, 32, 37, 88
–92. 156(2)-183. See Cos ſusction.
married pair are called two whicn
spoken of as husband and wife, one when
spoken of as angels, 177. One flesh, 1,7
–0. In heaven they feel as if one flesh,
although distinct, 178. They continually
desire to be one man (homo), 215. The
Lord is the One from whom all have life,
524.
OPALixE, 208.
OPENINGs of the mind are elevations
according to degrees, men elevated into
the light of intelligence and wisdom,
women into heat or marriage love, 188.
OPERATIONs. All operations in the


INDEX.
631
ing marriage love, 43. Writings of sec-
ond age on parchment, seen with those
of Copper Age, 77.
PARENTs should be consulted by the
woman, the reason, 298.
PARNAssiaNs. A visit to, their sports
or spiritual exercises or trials of skill, 207.
PARNAssvs. A lower hill near Athens
in sp.r. world, 151(2), 182,207.
PAR riculars. Generals cannot enter
into particulars, the reason, 328.
PARTNERs. Married partners who love
each othcrare inwardly conjoined, 158.
They cherish the hope of living together
after death, 216 (a).
PAssion. If the ruling love be touchcq
it produces an emotion of the mind, if the
touch hurts it becomes a flaming passion,
58.
3. PATHology teaches of the diseases of
the body, 253.
PEACE, a state of marriage love; inno-
cence and peace are of the soul, 180, 183.
Simulations for the sake of peace in the
house, 285. How injurious to men is
intranquility at home, 285. Peace and
tranquiliity make the mind sercne, 285.
Peace is the blessedness of every delight
of good. The Lord called Prince of
Peace, 304. Innocence and peace are
the inmost things of heaven, 394.
PEARL, 42.
PEG Asus. The winged horse Pegasus
sig. the understanding of truth whence
comes wisdom, his hoofs, the experiences
through which comes natural intelligence,
182.
PEllicAcy is fornication confined to
one mistress, it is a more regulated and
saner fornication, 459. It is a means of
curbing immoderate and inordinate lust,
undcr what conditions, 459–460. It is an
unchaste, natural, and external love, 460.
It enters only into the understanding, love
of marriage cnters the will, 466; definition
of, distinction from concubinage, 462.
Scortations defined as formications, pelli-
tacies, concubinages, adulteries, 530.
Prºcrprios. Common perception is
an influx from heaven giving ability to
sec truths, 28; especially that he lives a
man after death, 28. Conjunctions on
carth are seldom formed from any inter-
nal perception of love, but from an exter-
nal perception which hiºles the internal,
40. Not every one has common percep-
tion, 1.47. The masculine perceives from
understanding, the feminine from love,
168.
PErrods. Progressions and periods
through which creation is conserved in
the state forescen and provided, 4oo-1.
PERIost EUM, 511.
Pºrer rep. truth and faith, 119.
PHANTAsy, 6, 7; respecting images,
8; of those in love of the world, 267-9.
i. are in the fantasy of lust who
think within themselves inwardly and
indulge the imagination too much by
talking with themselves, 267. The lot
of those who have been in the fantasy of
possessing all riches, 268; of those in
the lust of seducing, 514. See 151, 264,
5os, 5 Io.
Piilosophers cultivated wisdom of
reason, 13 o.
PiiilosopiticAL considerations, 66,186.
Philosophy is one of the scicnces by
which men are introduced into intelli-
gence and rational wisdom, 163.
PHYsics is a science introducing into
intelligence and rational wisdom, 163.
Pix EAl GLAND, 315.
Pipe. Harps, pipes, and singing, 3.
PLACE. Place in heaven is from the
state of love and wisdom, 10. Everyone
has his place in the temples in heaven,
23. He knows his place ſº something
within and cannot sit elsewhere, 23.
Places of instruction in the spiritual
world for boys, youths, men, and old
men, 261.
PLANEs. See DEGREEs. The world ot
spirits a plane between heaven and hell,
436. The ultimate plane in marriage is
the same for both marriage and scorta-
tory loves, 439. The memory in child-
hood a plane for thought, 446. The
corporeal, sensual, nºi. and rational
serve in succession as planes on which
the higher degrees are formed, 447.
PLANETs. Revelation respecting the
planets and earths in the universe, 532.
PLAsric force in seeds is from the
marriage sphere from the Lord, 238.
PLATO and Aristotle taught matters
of reason, where they dwell, 151(2).
PLAroNist, 153 (2).
PLEAs ANTN Ess of marriage love, 183.
PLEAsu REs are of the love and are
according to use, those of marriage love
are the highest, 68. Sensations and
thence pleasures are of the body, 273.
Pleasures of scortatory love are plcas-
ures of insanity, 294, 442; rep. by wild
grapes of bad taste, 294.
PLEDGEs ought to be given after dec-
laration of consent, they are confirma-
tions, testimonials, first favors, and de-
lights, 3oo.
Pocks, 253, 47.o.
Poise. The mind is held in poise as
to another marriage, according to the
degree of love in the former marriage, 3.18.
Pol AND 521.
Poles. Their idea of the origin of
marriage love and its potency, Ios, 108.
Political love of scif, its nature, 264.
Politics, a science leading to intelli-
gence and rational wisdom, 163.
PolyGAM ic marriages not in Copper
Age, they called them lascivious, 77; their
quality filthy, 78; favored by men not by
women, 296. Polygamic love is love of


632
INDEx.
the sex, love of lasciviousness, of the ex-
ternal man, 345; it is impure, 346.
PolyGAMisrs cast into the darkness
of the north, 77. Marriage love cannot
be with them, 141. Christian polyga-
mists profane the Word, they commit na-
tural and spiritual adultery; their con-
dition after death, 339. With polyga:
mists there is not marriage chastity and
purity, 346. A polygamist cannot become
spiritual so long, as he remains, a polyg-
amist, 347. If from º they shun
evils as sins they arc saved, 35o-2. Their
jealousy is natural, 369-70.
PolyGAMY began in the Iron Age, 78;
its quality shown, 78; treated in series,
332-352; why condemned in Christian
world, 332. Christian polygamy 339-40.
Why permitted to Israelites, 340. It is
lasciviousness, and of the external or
natural man, 345. It is not sin to those
with whom it is a matter of religion, 348;
nor with those in ignorance of the
Lord, 349. Christian polygamy detestable,
464-6.
fºrczasare with golden seeds, 75.
Pores. Two, who had been popes,
their direful condition, 265.
PopLAR, 104.
Porphyry, a house of, 315.
Posterior. The difference between
the spiritual and natural worlds is as that
between the prior and posterior between
which there is no definite ratio, the prior
is within the posterior as the cause within
the effect, 31, 326. The posterior exists
and subsists from the prior, 3So.
Porency is the basis of marriage love,
44; those in true marriage love are in
*:: 55; idea of in age of iron mixed
with clay, 79. Origin of, 1os-114, 207;
it is from love “...º. the sake of
use, 183, 355. entioned 334.
ower. The powers of the husband's
manhood are received by the wife and
added to her life, 172. he soul is in the
prolific gift, its appropriation is accord-
ing to marriage love, 172-3. The propa-
gative or plastic force in seeds is from
the marriage sphere flowing from the
rd, 238. The power is passive or dead,
not active or living force in adulterics
committed in blindness the under-
standing, 489. -
PRECEPT. See commandment. Five
doctrinal preccpts of the New Church,
82, 525. To live according to the Lord's
precepts effects conjunction, 341.
PRrcious stones in heaven 12, 76;
temple of, 76; they sig. spiritual truths,
common stones natural truths, 76.
PREDESTINATION. An opinion that
predestination is a cause of potency, 135.
PREDICATE. A subject without i-
cates is not a rational entity, 66.
PREDICATIONs, inculpations, and im-
putations in adulteries, 485. Predica-
tions are made by man according to the
light of his reason, 485.
PRE-EMINENCE, striving for, produces
cold, 248.
PRELATEs of the church have given
the palm to faith, 126.
PREMEDITATE. . Adulterers from pre-
meditation are such from the allurements
of the senses, thcir quality, 432.
PREPARATION in the world of spirits
the good for heaven the wicked for hell,
. ºtius the internal and czternal onc,
RESENCE. Truth of faith constitutes
the Lord's presence, good of life con-
junction, 72. What is homogeneous or
concordant effects conjunction and pres-
ence, 171. To go to the brings
presence, to live according to his precepts
effects conjunction. His presence only
is without reception, 341. In the spiritual
world thought about another makes him
present, 341.
PRIAPI, 44.
PRIDE. See CoNCEIT, 88, 353. No
man can ever love his consort with true
marriage love who from love of himself
is in the pride of his own intelligence, 193,
331. The wife continually attracts the
man's pride of his own intelligence to
herself, and extinguishes it in him, and
vivifies it in herself, and so turns it into
marriage love, 353.
PRIESTs, 9. Priests can abide in the
glorification of .* because it is their
office, and because honor, glory, and
recompense are connected with it, 9-
Why a priest does not officiate at wed-
dings in heaven, 21. The high priest
of a heavenly society, 266. n carth
marriages should be, consecrated by a
priest, 308. Priests who preached against
adultcries, a tumult raised, soo.
PRIMEVAL state of mankind was a state
of integrity, described, 355.
PRIMARY or first things come forth,
are sustained, and made abiding in the
last, 44. The primary of the church is
the good of charity, 126.
PriNCE. 7. The prince of a society,
11-26, 266.
PRINCIPLEs. Those in spiritual world
are in principles, those in natural world
are in things derived from principles, and
composite, 338.
PRIoR. The husband's love is prior.
the wife's secondary, 21. The difference
between spiritual and material is as be-
tween prior and erior, the prior is
purer, 31, 320; their relation is as cause
and effect, 326; posterior exists and
subsists from the prior, 38o.
PRison. Those who are merely na-
tural their lot in an infernal prison, st.
Adulterers in eternal workhouses, So;
likewise those in love of ruling from, self-
love, 264. Those in delight of evil are
thrown into workhouses, 461.


INDEX.
633
ProBrry, one of the moral virtues, 164.
Problem discussed. What is the soul
and its nature, 315.
PRocero. Nothing can proceed from
the Lord but what is in Him, 121. What
oes forth from the Lord, in an instant is
rom first things in the last, 389.
PRock EATE, to, belongs to the natural
world, 52. The use of marriage love is
supereminent on account of the procrea-
tion of the human race, and thence the
angelic heaven, 183. Procreation of off-
spring is the first end of marriage love,
85. A sphere of procreating from the
Lord, 386-390. It progresses from ends
through causes into effects, 4oo-1. Its
delight is supereminent, 3oo. This love
with wives and with husbands, 403.
ProgRession. Decreasing progression
of marriage love in the four ages, 78. Pro-
gression from end, through causes, into
effects, 4oo-4or; in propagation, 4oo. 4or,
403. There is no progression of good to
cvil, but there is of good to greater or less
gool, and of evil to greater or less evil, 444.
Prolific or generative power of hus-
band would be in continual spring if
their minds were in the marriage of good
and truth, 115. The soul and mind is in
the prolific gift of the husband, they are
received by the wife and are added to
hcr life, 172.
Prolification. In heaven there is
not natural but spiritual prolification,
which is of love and wisdom, 44, 51-3.
A sphere of prolification from the Lord,
2. Spiritual and natural prolifications
rom the marriage of good and truth, 115.
The wife appropriates the offshoots of the
husband's soul, 172, 193. In the seed is
the soul in perfect human form covercq
with substances of purest nature out of
which a body is formed, 183; all prolifi-
cation is from influx of love wisdom and
use from the Lord, 183; they are contin-
uations of creation, 183. Prolification by
influx into souls of men, mediate influx
into souls of animals, still more mediate
into the inmosts of vegetables, 183.
Prov U16 Arion of Decalogue from Mt.
Sinai with so great a miracle was that
they might be made laws of religion, by
doing them from religion, or for God,
men are saved, 351.
Pro2.6 are. The sphere of propa-
tion is the same as the Divine Provi-
ence for the conservation of the uni-
verse by successive generations, 92.
Wisdom in men feels nothing more grate-
ful than to propagate its truths, 115.
Bearing offspring corresponds to the
propagation of truth, 127. Love and
wisdoºn with use propagate man; all
fructification propagation, and prolification
come by immine late influx into the souls
of men, by mediate influx into the souls
of animals, and by still more mediate in-
flux into the inmosts of vegetables, 183.
ProPAGArron. The use of marriage
love is the propagation of the human
race, it is the end of ends of creation, 08.
All propagation comes originally of the
influx of love, wisdom, and use from
the Lord, 183. They are the continua:
tions of creation, 183. The formation of
the wife is effected through the reception
of propagations of the soul of the hus-
band, 108, 32 1. The propagation of the
feminine soul is from intellectual good,
220. Propagation by seed, the propaga-
tive force therein is from the marriage
sphere from the Lord, 233. How soul from
father is propagated although souls of
partners are not conjoined, 245.
PROPAGATIVE force from marriage
sphere from the Lord, 238.
PROPRIUM. The proprium of the will
and of the understanding, the sclf life of
the will to love himself, of his under-
standing to love his own wisdom, these
two propria are evils deadly to him if they
remain in him, but when transcribed into
the wiſe they become marriage love, 194,
193–201. Man's own or the proprium is
by nativity evil and opposite to the Lord,
261. Infants have no proprium from love
of self and world, 395.
Protection. A sphere from the Lord
of protection of things created, 386–401.
Protection of germs in seeds by coverings;
of gems and metals in mineral kingdom,
389.
Provide NCE. The Divine Providence
concerning marriages is most particular
and most universal, 220, 316. It was of
Divine Providence that the Mahometan
religion was raised up to destroy idolatry
with many nations, 342. The workings
of uses by the Lord, through the spheres
oing forth from Him, are the Divine
*rovidence, 386–391.
PRUDENCE, a moral virtue, 164.
Maidens from innate prudence conceal
their inclinations to marriage, 187. The
wife's innate prudence and circumspec-
tion, 104, 208, 294; rational prudence,
282. It is from God, 354.
PUBLIC places in heaven, 17; also with
those of age of iron mixed with clay, 79.
PUGIList, correspondence of, 55.
Pulpit in temple in heaven, 23.
PURE. No love with man or angel can
ever become pure, but it is successively
purified, 71, 1 16. Marriage love is puri-
fied in proportion to the renunciation of
whoredoms, 147.
Pu Rification of natural spirits or
alcohol, corresponds with processes of
spiritual purification, 145.
PURPLE rain. 208.
PURPost. See END. Adulteries of
the will are evils of purpose, they are most
grievous, 432, 493. That which flows
from the will or love is called purpose,
what flows from the understanding and its
thought is called intention, 493. Evil and


º:
:
|
INDEX.
RFLATION. There is no relation nor
progression of good to evil, but of good to
greater or less good, and of evil to greater
or less evil, 444. Blood relations, adultery
with is triple, the laws against it in Levi-
ticus are to guard lest man become a
beast, 484.
RELATIves are between more or less
of the same thing, opposites are con-
traries, 425.
RELIGION is of the life; three gººd les
without which it cannot exist, 82. Re-
ligion is formed by good of life according
to truth of doctrine, 115. Renunciation
of whoredoms when from religion pro-
duces chastity, 148. Religion in married
partners makes, their chastity, 152,. A
discussion whether religion is anything,
§: Religion makes the state of the
urch,238. Internal causes of cold are
from religion, 238–245. Marriage love is
from religion, 238. Internal causes of
cold from rejection of religion, 240-1;
from difference of, 242; falsity of, a 43.
Similitudes and dissimilitudes from, re-
ligion, 246. Reception of light and heat
from the Lord is according to religion,
W. The Christian religion is from the
ord, one wife only is permitted, the
Lord is acknowledged and worshipped,
a Christian polygamist regards the Lord
as a natural man only, 466. Adulterers
from purpose and confirmation reject all
things of religion, 497-9. The marriage
desire of one man for one wife is the re-
pository of the Christian religion, 457,
458, 531. -
RENEw. There is no t in man
which does not renew itself, how, 171.
. RENUNC1Ation of whoredoms from re-
ligion produces chastity, 147-8.
REPASTs in spiritual world, 6.
REPRESENTATIONs. Stage representa-
tions in heaven, 17; evil not represented
except remotely, 17. Representations
made by those of Silver Age, 76. Infants
instructed by them, 412.
REPRESENTArive forms of marriage
love, 42. A representative palace, rep-
resentatives are real, 270. Idolatries from,
342.
RESPIRATION of lungs has relation to
truth, 87.
REST. The idea of eternal rest as of
rest from employments, discussed in an
assembly, 207. What eternal rest is, 207.
RESURREction not of material body,
28–31. , Rises after death, 41. Various
views about it, 182. Rational arguments
against resurrection of material body, 182.
RFTAIN. Man who remains natural re-
tains the faculty of elevating the under-
standing even to the highest heaven, 495.
REveALED. Many tungs revealed con-
cerning the spir. world, 27. Doctrines of
the New Church now revealed, 532–5.
Rewards as prizes, 17, 136.
635
RnB. The rib of Adam built into a
woman, 32; sig. the love of man's wis-
dom transcribed into the wife, 156(2),
*...*. A º natural truth, 193.
ruth supports wisdom as a rib supports
the breast, 193.
RIGHT. Right hand sig. power, 21.
The right of the body refers to good, 316.
RING. See ORNAMENT, 20.
Rise of the Mahometan religion was
from the Divine Providence to destroy the
idolatries of many nations, 342.
RITEs. See CERE.MoniEs.
RoBE. See GARMENT, 7, 136-7.
Rivalry. See EMULATION.
Roses, beds of, 8... Rosary, 147, 258
293-4. Rose sig. delights of wisdom, of
intelligence, and of marriage love, 293-4.
Many colors seen, 294.
Rouge, 231.
RUBY, 2, 20, 136, 137.
RULE, RULER. Rulers in heaven are
chosen from those whose heart is in the
public welfare, 7. It is a universal rule
that good is received as evil is put away,
147. Love of rule from love of self from
hell; from love of use is from heaven, na-
ture of, 261–270. Those in self love de-
sire to rule over the universe, 267.
SABBATH. Persuasion that the life of
heaven is a perpetual sabbath, 9. Sab-
bath in heaven, 23-4.
SACK-CLoTH, 232.
SACRAMENT. In heaven marriage with
one wife called a sacrament, with more
than one a sacrilege, 76.
SACRED SCRIPTURE, doctrine of, 515.
SACRILEGE. See SACRAMENT.
SADNESs from external enjoyments,
, 8.
4 SAGACITY is of rational wisdom, 163.
SAGE. Where the ancient sages dwell,
151(2)-154(2), 182.
SAME. No two faces the same, 186.
SANCTITY of Sacred Scripture, 24.
Marriage of Lord and the church, and
the marriage of good and truth are very
sanctities, 64.
SANE. SANITY. Mental sanity restored
to some who expected to rule as kings
and princes in heaven, 7. No man sane
except from the Lord, 269.
SAP. Fruit is nourished with sap, 389.
'SAPPHIRE, 2, 15, 42, 136.
SATAN. See DEvil. Satans love only
the world and themselves on account of
the world, 18; in hell falsity shines before
them, 79. All are in hell who ascribe all
things to nature, called satans, 38o, 415;
their arguments, 415; convinced of error,
415; instructed by Swedenborg, 416;
admitted to heaven to see the magnificent
things there, in its light they acknowl-
edged, afterward denied, 415. Those in
hell who are evil from the understan ling
dwell toward the front. and are called
satans, 492.
:


636
INDEX.
SATURNIAN or golden age, 153(2).
SATYP. Those in unchaste love of the
sex called satyrs or priapi, 44. In the eyes
of angels they appear hairy with feet of
calves or panthers, 44. Somc who spoke
in favor of adulteries and nature, and
against God and religion, 521. The
satyr like form is the form of wanton adul-
tery, 521.
SAVE. God descended to redeem and
save men, 118. Those are saved who ac-
knowledge God and from religion shun
evils as sins against Him, 343, 348-352;
even polygamists, but they remain natu-
ral, 351.
SCAD, 253, 47.o.
SCARLET rain, 208.
Schools of Wisdom in the spiritual
world, 132, 151(2). Schools in spir.
world, 261.
SciENCE. See KNowledge. Corre-
spondences.
Scorauric PHTHIsis, 253, 47.o.
ScortATIONs. They cannot say scorta-
tion in heaven. 75. Spiritual scortations
are falsifications of truth, 77. Concu-
binage conjointly with a wife is scortation
more antagonistic to marriage love than
ordinary scortation, 466. A novitiate
spirit who boasted of his scortations, 477;
shown the magnificent things of heaven,
ket into his internals and externals alter-
nately, 477. Those that glory in their
scortations become impotent, 477. Scor-
tations, whether they are fornications,
pellicacies, concubinages, or adulteries,
are imputed according to the state of
mind in the deeds, 53o.
ScortATory. The love opposite to
marriage called scortatory is unchastity
itself, 139, 225; it stores up cold more than
any other love, 247, 249; its pleasures are
of insanity, 294; they descend to the low-
est hell, 294. Scortatory marriage in
which license is given by mutual con-
scnt, 376. Scortatory love treated in
series, 423-535. Scortatory love oppo-
site to marriage love is love of adultery
when not regarded as sin, as evil, dis-
honorable, and against reason, but as per-
missible by reason, 423-4. The quality
of scortatory love not known except the
quality of marriage love is known, 424.
From intelligence derived from the
treatise on marriage love I am able to
describe the pleasures of scortatory love,
424. It is opposite to marriage love, 425,
49; as the natural man is opposite to tac
spiritual, 426; and as the connubial re-
lauon of evil and the false is opposite to
the marriage of good and truth, 427; and
as hell is opposite to heaven, 429. The
impurity of hell is from scortatory love,
the purity of heaven from marriage love,
43o; likewise impurity and purity in the
church, 431. Scortatory love makes man
more and more not a man, 432. There is
a sphere of scortatory love, 434; from hell,
435, 455; of marriage love from heaven,
434-5; these spheres meet and make an
equilibrium in which man is, 436-7; in
freedom to turn to either, ; each sphere
has its delights, 439. he delights of
scortatory love in from the flesh and
are of the flesh even in the spirit, 446;
the delights of marriage love begin in the
spirit and are of the spirit even in the
flesh, 440. They have nothing in com-
mon with the feculent delights of scorta-
tory love, 441. The delights of scortatory
love are pleasures of insanity, of marriage
love are delights of wisdom, 442-3-
Those who follow the Lord are in mar-
riage love, those who do not are in scorta-
tory love, 444. Scortatory love may
come from love of the sex, and from
fornication, 445. Imputation of scorta-
tory love, 523-531. §.tory love inn-
Puted not as it appears to men or to a
judge, but as it appears inwardly before
the Lord, and from Him before angels,
53o.
SCRIPTURE. The Sacred Scriptures in-
spired, dictated by Jehovah, 24. It is a
marriage of good and truth, 115. The
church is from it, 115. Revelation con-
cerning the holiness of the Sacred Scrip-
tures, 532.
SEAT of jealousy is in man's under-
standing, 372.
SECRETs of wives, 166-7, 268.
SEDUCERs, their sad lot after death,
514.
SEDULITY, a moral virtue, 164.
SEE. To confirm what one pleases is
not the mark of an intelligent man, but to
be able to see that the truth is true and
the false is false and confirm it, 233. Those
who confirm falsities see by fatuous spir-
itual light like owls, 233.
SEED. See PRocreate, Prolifica-
Tion. The seed of man (Dan. ii.) 41–43
sig, truth of the Word falsified, 79. The
soul of man is in the seed in a perfect hu-
man form, 183. The earth clothes the
seed, 206. . Seeds spiritually understood
are truths; how the soul descends, forms
and clothes itself, and becomes seed, 222.
Truth of the soul is the origin of seed, 22c,
245. The soul of a man is in the seed, 483.
SELEction belongs to the man, not to
the woman, the reason, 296.
SEM.INATION. Fecundation corresponds
to the potency of truth, 127. Semination
is from a spiritual origin, it is from truths
of which the understanding consists, zzo.
Seeds spiritually understood, are trutus,
22O.
SENSATIONs and thence pleasures are of
the body, 273.
SENse. Joys of the senses in heaven, 17.
The delights of the senses differ accord-
ing to their specific use, 68. In the Silver
Age the ardent effort of the bodily senses


INDEx.
637
was for representations of truths in form,
76. A sixth sense with wives to perceive
all the delights of marriage love with the
husband, 155(a). In heaven wives are
sensory organs of chaste marriage love
and its delights, 155(2). Wives cognize
the affections of the husbands through
the senses of sight, hearing, and touch, 100.
The sense of marriage love is the delight
of delights on account of its superemi-
nent use, 183. The eye, ear, tongue, etc.,
are organs which are the subjects of these
senses and their forms, 186. Touch is the
sense proper to marriage love, 210. See
68.
SENsuAL. The knowledge of corre-
spondences in the Silver Age connected
the sensuals of their bodies with the per-
ceptions of the mind and gained them in-
telligence, 76. The love of pellicacy is
unchaste, natural, and external, it parts
the souls of the two and conjoins only the
scnsuals of the body, 460. Adulterers
of third and fourth degrees are natural,
and become sensual and corporeal, 495–
9. In the second degree of the natural
are those who love only the delights of the
senses placing their heart in every kind
of luxury and pleasure, these are called
sensual, 496.
SEPARArrons in the other life when
the internal states of love do not agree,
47(b), 48(b), .49; causes of separation,
as 1-4; vitiated mind, 252; of body, 253;
impotence, 254; causes of separation do
not make full separation of minds, 255.
Why dissimilitudes are separated after
death, 273; but not in this world, 276;
separations permitted for causes, 276;
which are enumerated, 251-5, 468-73;
causes not real 474.
SERENITY of peace, 155(2).
SErics, relating to the tree of knowl-
dge, tree of life, and eating of them, 136.
things which precede in minds form
series, how these successively form the
ultimate, 313. The progressive series of
efficient causes in procreation and pro-
tection of offspring, 4or. The series ofthe
love of infants, 313.
SErxtos in heaven, 24.
Skrph. Nr. Hydras, vipers, and scr-
pents near those of the age of iron mixed
with clay, 7 The scrpent sig. the devil
as to love # = and pride of one's own
intelligence, 135. Serpents, 231. Two
who had been popes, one with feet in a
basket of serpents, the other pursued by
serpents, 205. The serpent at tree of
knowledge sig. love of one's own intelli-
gence, 353. Delights of scortatory love
rep by serpents, secn in hell, 430. Those
in lust for seducing innocences, at a dis-
tance, in hell appear like serpents and
vipers, 514. A great serpent seen in hell,
a representative of adultery in the atro-
ciousness of its lust, 521. Red serpents
in a pool, Saa.
SEx. Sce Love of Srx. Love of sex
chaste and unchaste, cause of beauty in
female sex discussed, 56, 381-384. if-
ference between the love of the male sex
and love of the female sex, 382.
Sheep. Lambs representative forms
of innocence and peace, 75. Man re-
generated is as a sheep, 526.
Sheepfold sig. the church, 129.
Shrubs in blossom, 183. Shrubs, 231.
SIGHT is one of senses by which wives
cognize the affections of the husbands,
166. Sight is from the love of understand-
ing, its pleasures are symmetry and
beauty, aio. Natural sight is from spir.
sight which is understanding, 220. ow
gross the sight of the eye is, 416. Eve
man has an internal and external mi
also an internal and external sight, ex-
periments with, 477.
Silver. A visit to those of the Silver
Age, 76; silver sig. intelligence from spiri-
tual truths and thence from natural truths,
76.
SIMILITUDEs or congenial pairs are pro-
vided in heaven, they are mutual incina-
tions, so, 53. Dissimilitudes are sepa-
rated in the spiritual world, similitudes
provided, 2.16(a). There are various
similitudes and various dissimilitudes in
married partners, 227. Similitudes may
be conjoined but not dissimilitudes, 228.
The Lord provides similitudes for those
who desire true marriage love, 229; if not
on earth, then in heaven, 229. Sinulitudes
and dissinilitudes, internal from religion,
246; external from education, heredity,
and manners, 246; in spiritual world are
conjoined, dissimilitudes separated, 273.
SIMPLE. Everything divided is more
and more multiple, not more and more
simple, because it comes nearer and
nearer to thc infinite, 328.
Sixtulations of internal affections in
marriage are in lower degree of mind,
they are laudable, 277-289; they difier
from hypocritical ones, 27.9; they are from
justice and judgment, 280–282; from
prudence, 281; for amendment and ac-
commodation, 282; for sake of order, 283;
for oneness in case of children, 284; for
sake of peace, 285; reputation, 2.86; fa-
vors, 287; to avoid disgrace, 288, for rec-
onciliation, 2.89.
SIMULTANEous order and
order, 314. See ORDER.
SIN. Those who do not regard adul-
teries as sin are in hell, 8o. Shun evils
because hurtiul to the soul, to the state,
and to the body, 130. Everything con-
trary to religion believed to be sin be-
cause against God, 348; everything with
a religion believed to be not sin, 348;
polygamy is not a sin with whom it is a
matter of religion, but they remain natu-
ral that it may not be a sin to them, 348-
9. Those saved who from religion shun
successive


INDEX.
639
anan's language, how effected, 326. Fre-
auent speech from memory and recolleg-
tion, though not from thought and intel-
ligence induces a sort of faith, 415. In
the spiritual world it can be heard at a
distance, 521. Opinion of satyrs that the
only difference between man and beast
is that man has articulate speech, beasts
only that of sound, 521. Man's speech
is such as is the thought of his under-
standing, 527.
SPHERE. The sphere of marriage love
is the very sphere of heaven, 54. A uni-
versal marriage sphere proceeds from the
Lord and pervades the universe from
first things to lasts, from angels even to
worms, 92. A sphere of lasciviousness
pours forth from the unchaste, 140. The
sphere of the wife proceeds from her love
by which she is conjoined to her man,
171. Every thing has its own sphere;
concordant and discordant spheres, 171.
The sphere is produced from the dissolu-
tions and restitutions which go on con-
tinually in organisms, 171. The sphere
is denser from the breast, more attenuate
from the back, this is the reason why
partners who disagree from discordant
minds and affections lie back to back, but
concordant partners turn toward each
other, 171. How these spheres are per-
ceived in heaven, 171. There is a mar-
riage sphere which flows from the Lord
into all things of the universe, 222. There
are many spheres which flow from Him,
some are enumerated, 222. The marriage
sphere is the universal of all, 222. This
#. is received by the female sex and
ough this by the male sex, 223. Where
there is true marriage love it is received
by the wife, and through her by the hus-
band, 224. Where there is not true mar-
riage love the wife receives it, but it is not
received by the husband through her,
225. The marriage sphere is holy in its
origin, but it may be changed into the
opposite; the sphere opposite with such
women is meretricious, with such men
scortatory, 225. Sphere of love from wife
and of understanding from husband flow
forth and perfect their conjunction, 32 1.
There is a universal sphere of gener-
ating and propagating celestial, spiritual,
and natural tungs, 355. Two universal
spheres from the Lord, of procreating
and of Fº 380-414. These make
one with the sphere of marriage love, and
of the love of infants, 387. They inflow
into all things, 388-390. The sphere of
the love of infants is a sphere of protec-
tion, 391. It affects the evil as well as
the good, 392; principally the female sex,
393. It is a sphere of innocence and peace,
94. The sphere of infants flows into in-
*. through them into parents, 305; also
into souls of parents and conjoins itself
with same sphere from infants, 396-7.
How it recedes from infants, 398-9.
Sphere of procreating F. from ends,
through causes, into effects, order of pro-
gression, 4oo-1. There is a sphere of
scortatory love, and a sphere of marriage
love, 434; the one is from hell, the other
from heaven, 435. These spheres meet
and make an equilibrium, 436–7; in which
man is in freedom, 437-8; each sphere has
its delights, 439. The sphere of the lust
for fornication, in its beginning, is inter-
mediate between sphere of scortatory and
that of marriage love, 455; and makes an
equilibrium, 455. Man is in this equili-
brium and can turn himself to one or the
other, 455.
SPIDER, 231.
SPINE, 315.
SPIRAL. Trees in a spiral, 13. The
desire of evil and the Fº closes the
mind from beneath and turns it as a
spiral in the opposite direction, 203.
SPIRIT. To be in the spirit, what it is, 1.
See the relations at the end of each chap-
ter. One must abstain from adulteries
in spirit as well as in body, 153. The soul
and mind are the spirit which lives after
death, 26o. A contest between the spirit
and the flesh, the love of adultery is of the
flesh, the love of marriage is of the spirit,
488.
SPIRITs. Some who were astonished
that they were men after death, 44. No-
vitiate spirits are men recently deceased;
because they are now spiritual men they
are called spirits, 461. Adulterers from
purpose and confirmation become corpo-
real spirits, 495.
Spiritu Al. The spir. man is substan-
tial but not material, their difference, 31,
326-9. The natural is wanting to those
in the spiritual world, the natural is the
containant of the spiritual, 52. Spiritual,
civil, and natural things, their relation to
each other, 130. To those who are made
spiritual, marriage love is continually
purified, 145. How man becomes spiri-
tual ºdºi, 145; effected by religion,
140. A spiritual man is one who #.
spiritual things and has wisdom from the
Lord, 281. Swedenborg taught those in
spiritual world the difference between the
spiritual and the natural, it is as prior to
sterior, they did not understand this
fore, 326. To become spiritual is to be
elevated out of the natural, out of light
and heat of the world into light and heat
of heaven, 347. At this day the Lord has
disclosed the nature of the spiritual world,
and has revealed the spiritual sense of the
Word, 532.
Spiritu Al World, ignorance of it in
the Christian world, 26, 27; proofs of its
existence, 26. Relations from it, 42.
Difference between it and natural world
shown, 326. Its nature now revealed,
532. See the relations at end of each
chapter.


INDEx.
641
strumental in establishing the New
Church, 82. A relation in which new
comers from earth speak of his claim of
intercourse with angels, 182. How they
are regarded on earth, surprise of the
ancient sages, 182. His experience with
two in different religions, 242. His state
in both worlds, in natural and in spiritual
state at same time, this was given of the
Lord; he taught spirits and angels the
difference between the spiritual and the
natural by experiments, never, before
could they confer with a man in both
worlds at the same time, 326-9. His ex-
perience when he thought of the essence
and omnipresence of God from eternity,
328. Description of jealousy given him
from heaven, 368. He has i.º.
and sensibly observed the influx of the
spiritual into the natural world for twenty-
five years, 419. The doctrines revealed
through him, 532–5.
Swedes. Their idea of the origin of
marriage love and its potency, 103, 112.
SweerNEss. A song the sweetness of
which was the affection of a bridegroom
and bride, 55. Marriage love called
heavenly sweetness, 55.
Swing rep. the lascivious delights of
scortatory love, 430-1, soo.
Sympathy and antipathy arise from
concordant or discordant spheres, 171.
In spiritual world fully perceived, not in
natural world, 27.2-3. Apparent sym-
pathy in externals not in internals with
some partners, 292.
TABERNAcle in heaven like that of
Moses, 75.
TABLEs, TABLET, 6. A tablet in holy
place of tabernacle seen in heaven on
which was inscribed. The Covenant be-
tween Jehovah and the Heavens, 75.
With Copper Age, tablets of wood and
stone on which were writings, 77.
TALENT, 163.
TARTARUs, 75.
TARTARY. The Ancient Word is pre-
served only in Great Tartary, 77.
TAste is from the love of imbuing one's
self with goods and truths, 2 10.
TEMPERANCE, one of the moral vir-
tues. 164.
TrMPLE, 9.
scribed, 23, 76.
A temple in heaven de-
The temple of wisdom
attained by following the light, 56.
Sacred buildings, 75, 77. A temple of the
Iron Age of hewn limestone partially be-
low ground, 78.
TFM por Al. The idea of eternal in mar-
riage banished, and idea of temporal in its
place, resulting distress, 2.16(a).
TENT. Used in the Golden Age, 75:
one like tabernacle of Moses seen in
heaven, 75.
THEATRE, 55.
Tunk. A man thinks from his love
and according to it, 36... The spiritual
man thinks thoughts which are incom-
prehensible and ineffable to the natural
man, 326. To think spiritually, is to
think without time and space, to think
*lº, to think with time and space,
328. o think from the interior and
prior is to think from ends and causes to
effects; to think from the outer or posterior
is from effects to causes and ends, 408.
THoRNs, 231.
Thought. Thought is the existere of
his love or life, 36. From thought speech
flows, 220. The difference between spiri-
tual and natural thoughts shown by ex-
periments, the spiritual are as thoughts
of thoughts, they are the beginnings of
natural thoughts, 326-329; they are un-
utterable, 328.
THUNDER and lightening correspond-
ences of contest and collision of argu-
ments, 415.
TIARA, 103, 114.
TILEs, 231.
Toses. Discordant tones brought into
harmony, correspondence of, 243.
Torment of hell is the prohibition and
repression of their evil delights, 461.
Touch is one of the senses by which
wives cognize the affections of husbands,
166, 173, 208; it is the sense fº. to
marriage love, 209, 210, 211. It is from
the love of knowing, 2 Io. The sphere of
innocence from infants is insinuated
especially by the touch, 396.
TRANQUILlrty. . A state of marriage
love in the mind and heart, 180.
TRANscribe. The amenities of the
wisdom of husbands transcribed into
wives, 293.
TRANscRIPTION of good of one person
into another is impossible, 525.
TRANSFER. Conceit or love of his own
intelligence transferred from man to
woman, in her it becomes marriage love,
88; this is rep. by the rib taken out of
Adam and built into a woman, 193, 353.
See 293.
TREAsure. Marriage love of one man
with one wife is the precious treasure of
human life, 457.
TREASURF-House of those from Cop-
per Age visited, 77.
TREE. The tree of a heavenly society,
tree of life, 13, Trees producing oil, wine,
fruits, 13. What is meant by the tree of
life, and what by the tree of knowledge,
132, 135. A tree sig. man, fruit the good
of life, the tree of life man living from
God, or God living in man, 135. Tree of
knowledge sig. a man who believes he
lives of himself, 135. To eat of the tree of
life is to have wisdom from the Lord, to
eat of the tree of knowledge is to under-
stand and be wise from one's self, 353.
TRIBUNAL, 231.
TRINITY. #ere is a trine of love,


646
INDEX.
love of man's Intelligence, 331; loves of
the understanding of men, 393. Marriage
love is implanted in every woman from
creation, 409. - -
Womb. The love of wisdom in wives
feels nothing more delightful than to re-
ceive truths as in the womb, to conceive,
carry, and bring them forth, 115.
ood. In Copper Age houses of wood
sig. natural good, 77. Various kinds of
wood seen, Io9. wood in which were
satyrs, 521. -
Word. There is a spiritual meaning
in eve º: word which the Lord spoke,
I. e Word is the medium of conjunc-
tion of the Lord with man, 128. It is the
f. marriage of good and truth, 128.
t should be read to acquire wisdom, not
for one's own glory, 128. In its essence
it is Divine truth united to Divine good,
128. It is called a covenant because cove-
nant sig. conjunction, 128. When man
reads it from understanding and takes
truths out of it, the Lord adjoins good,
128. The Lord is the Word, it is the per-
fect marriage of good truth, 516.
The violation of the spiritual marriage is
the violation of the Word, ; :
The spiritual sense is now revealed, 532.
By that sense man is conjoined with the
Lord and consociated with angels, #.
WoRD (Ancient), 77; its historical and
Fº books, 77; preserved in Great
aitary, 77.
Workhouses. The hells are eternal
workhouses, 8o, 264, 461.
Works. See Use. Good works are
use, 10. Deeds or works, according to
which everyone is judged signify the
will and understanding, 527. Evil deeds
mean the doings of an evil will, 527.
World, NATURAL. The natural world
is from its sun which is pure fire, the
spiritual world from its sun which is pure
love, 182. The natural world is material,
the spiritual world substantial, 207. In
the natural world men are conjoined as to
external affections, 272. The difference
between thespiritual and the natural worlds
shown by experiments by Swedenborg,
326. The spiritual is prior, the natural
posterior, 326. e origin of nature,
whether from God or not, a discussion in
the spiritual world, 38o. The natural
world subsists from its own sun which is
pure fire, 38o.
World of SPIRITs is between heaven
and hell, into it those who depart from
the natural world first come, 2, 10, 48(b),
436, 461, 477. There they are prepared
for heaven or hell, how, 48(b), 115. It
corresponds with the rational plane in
man, 436. It is intcrimediate between
heaven and hell, 461, 477.
World, SPIRITUAL. In it there are not
spaces but appearances of space according
to their states of lifc, so. All who have
passed out of the natural world are in the
spiritual world and remain there to eter-
nity, 73. Visits in spiritual world to those
of golden, silver, copper, iron, and iron
mixed with clay ages. 73–82. All thi
there appear according to correspon-3-
ence, 76. All things in natural world are
of a natural origin, those in spiritual world
are of a spiritual origin, 183. Those in
spiritual world are infinitely more per-
ſect, 182. Each world subsists from its
own sun, 38o. See Wozlo, NATURAL.
Worm. Man is born c real like a
worm, 133. The sphere of progreation
even to the lowest, 397. Worm an
image of man's earthly state, butterdies of
heavenly state, 418. Wonderful things
in worms, 418; silk worms, 42c.
Worship. See Idols. The idea that
heavenly joy consists in worship, 3; ex-
F. of, 9. Worship in heaven, it
asts about two hours, 23-4. The de-
lights of marriage love are exalted ac-
cording to the worship of the Lord Je-
hovih,ſº Adoration of idols in Iron Age,
78. istinction between adoration and
worship, 78.
WRITINGs of earliest ages, Swedenborg
nature of in the spiritual world,
73. . . Writings of Iron Age extant in the
world, 73. ritings of Copper Age on
tablets of wood and stone, leaves of wood,
and on parchment, 77. A paper written
in letters of gold, 115. A paper let down
from the third heaven, 132. Writings
and books in the spir. world, 182. 207,
326. The writings of learned authoresses
examined in the spiritual world, found not
to come from judgment and wisdom but
1 roin º and beauty of composition,
176, Why the expression written upon
the hands is used in the Word, 314.
XENOPHON, 151(2).
Young MAN, YourH. . How a young
man is formed into a husband, 184-2°C;
he receives things from the wife which
exalt in him his receptibility of love and
wisdom, 190. The state of marriage
differs of young man with a virgin from
that with a widow, 322. The love of the
sex begins in a youth when he begins to
act from his own reason and under-
standing, 446. All in heaven return to
the flower of youth, 44, 25o. Infants in
heaven grow to age of youth and remain
in it to eternity, 411; to the stature of
young men in the world at eighteen and
girls at fifteen, 444.
ZEAL. See JEALousy. Wives are
ardent zeals for the conservation of mar-
riage friendship and confidence. 155(2).
T.e. zeal of wives, 208. Treated in serics.
357-379. Zeal is love burning, 358;
produced by assault on the love, 359;


INDEx.
647
kindled by reasonings, 360; zeal from good
love, another kind from evil love, 362;
alike in externals, unlike in internals, 363–
5. Zeal of marriage love called jealousy,
367; its quality described, 368; it is spiri-
tual with monogamists, natural with polyg-
amists, 369. It is a just grief lest mar-
riage love be divided and perish, 371.
Jealousy with those who do not love each
other, 373-5. Those who have no jeal-
ousy, º Jealousy for mistress different
from that for wives, 377. With beasts and
birds, 378. That with men differs from
that with women, 379, Zeal of Jehoyah
appears like anger but is mercy, 366. Zeal
for truth and against reasonings in favor
of nature, 38o.


::i
i.
---
#
wi.
INDEX
PASSAGES OF SCRIPTURE
Heavier type indicates that the passage is quoted.
GENESIS.
,27
#
22
#.
i.
13, 17, 19
EXODUS.
LEVITICUS.
11, 14
6-17
DEUTERONOMY.
5
12
13
5
14, 15
16
II. KINGS.
15 and following
PSALMS,
9-16
132
156(2)
132, 315
135
94
32, 193
156(2)
II2, 194
413
132
156(2)
I32
156((2)
156(2)
to THE
413 l lxvi.
xxxiii
xlv.
ISAIAH.
:
º
10,
11
t
16, 23, 24
DANIEL.
32, 33
41–43
43, 44
} and following
13, 14
and following


This book should be returned to
the Library on or before the last date
stamped below.
A fine of five cents a day is incurred
by retaining it beyond the specified
time.
Please returº promptly.
|||}*
30,977
º *…
i p'i
; UN ſº
º
º
*#3;


This book should be returned to
the Library on or before the last date
stamped below.
A fine of five cents a day is incurred
by retaining it beyond the specified
time.
Please ret promptly.


C 9.451-60-25
The delights of wisdom *;
9
widener Library
|
3 2044 081
82
6
7