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Conjugial Love, by Emanuel Swedenborg

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Title: The Delights of Wisdom Pertaining to Conjugial Love

Author: Emanuel Swedenborg

Release Date: February 23, 2004 [EBook #11248]

Language: English

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The Delights of Wisdom

Pertaining To

Conjugial Love

_To Which is Added_

The Pleasures of Insanity

Pertaining To

Scortatory Love

By

Emanuel Swedenborg

_A Swede_

_Being a translation of his work_

"Delitić Sapientić de Amore Conjugiali; post quas sequuntur Voluptates
Insanić de Amore Scortatorio" (Amstelodami 1768)


1892

_Published_ A.D. 1850




PRELIMINARY RELATIONS RESPECTING THE JOYS OF HEAVEN AND NUPTIALS THERE.


1. "I am aware that many who read the following pages and the Memorable
Relations annexed to the chapters, will believe that they are fictions
of the imagination; but I solemnly declare they are not fictions, but
were truly done and seen; and that I saw them, not in any state of the
mind asleep, but in a state of perfect wakefulness: for it has pleased
the Lord to manifest himself to me, and to send me to teach the things
relating to the New Church, which is meant by the New Jerusalem in the
Revelation: for which purpose he has opened the interiors of my mind and
spirit; by virtue of which privilege it has been granted me to be in the
spiritual world with angels, and at the same time in the natural world
with men, and this now (1768) for twenty-five years."

2. On a certain time there appeared to me an angel flying beneath the
eastern heaven, with a trumpet in his hand, which he held to his mouth,
and sounded towards the north, the west, and the south. He was clothed
in a robe, which waved behind him as he flew along, and was girt about
the waist with a band that shone like fire and glittered with
carbuncles, and sapphires: he flew with his face downwards, and alighted
gently on the ground, near where I was standing. As soon as he touched
the ground with his feet, he stood erect, and walked to and fro: and on
seeing me he directed his steps towards me. I was in the spirit, and was
standing in that state on a little eminence in the southern quarter of
the spiritual world. When he came near, I addressed him and asked him
his errand, telling him that I had heard the sound of his trumpet, and
had observed his descent through the air. He replied, "My commission is
to call together such of the inhabitants of this part of the spiritual
world, as have come hither from the various kingdoms of Christendom, and
have been most distinguished for their learning, their ingenuity, and
their wisdom, to assemble on this little eminence where you are now
standing, and to declare their real sentiments, as to what they had
thought, understood, and inwardly perceived, while in the natural world,
respecting Heavenly Joy and Eternal Happiness. The occasion of my
commission is this: several who have lately come from the natural world,
and have been admitted into our heavenly society, which is in the east,
have informed us, that there is not a single person throughout the whole
Christian world that is acquainted with the true nature of heavenly joy
and eternal happiness; consequently that not a single person is
acquainted with the nature of heaven. This information greatly surprised
my brethren and companions; and they said to me, 'Go down, call together
and assemble those who are most eminent for wisdom in the world of
spirits, (where all men are first collected after their departure out of
the natural world,) so that we may know of a certainty, from the
testimony of many, whether it be true that such thick darkness, or dense
ignorance, respecting a future life, prevails among Christians.'" The
angel then said to me, "Wait awhile, and you will see several companies
of the wise ones flocking together to this place, and the Lord will
prepare them a house of assembly." I waited, and lo! in the space of
half an hour, I saw two companies from the north, two from the west, and
two from the south; and as they came near, they were introduced by the
angel that blew the trumpet into the house of assembly prepared for
them, where they took their places in the order of the quarters from
which they came. There were six groups or companies, and a seventh from
the east, which, from its superior light, was not visible to the rest.
When they were all assembled, the angel explained to them the reason of
their meeting, and desired that each company in order would declare
their sentiments respecting Heavenly Joy and Eternal Happiness. Then
each company formed themselves into a ring, with their faces turned one
towards another, that they might recall the ideas they had entertained
upon the subject in the natural world, and after examination and
deliberation might declare their sentiments.

3. After some deliberation, the First Company, which was from the north,
declared their opinion, that heavenly joy and eternal happiness
constitute the very life of heaven; so much so that whoever enters
heaven, enters, in regard to his life, into its festivities, just as a
person admitted to a marriage enters into all the festivities of a
marriage. "Is not heaven," they argued, "before our eyes in a particular
place above us? and is there not there and nowhere else a constant
succession of satisfactions and pleasures? When a man therefore is
admitted into heaven, he is also admitted into the full enjoyment of all
these satisfactions and pleasures, both as to mental perception and
bodily sensation. Of course heavenly happiness, which is also eternal
happiness, consists solely in admission into heaven, and that depends
purely on the divine mercy and favor." They having concluded, the Second
Company from the north, according to the measure of the wisdom with
which they were endowed, next declared their sentiments as follows:
"Heavenly joy and eternal happiness consist solely in the enjoyment of
the company of angels, and in holding sweet communications with them, so
that the countenance is kept continually expanded with joy; while the
smiles of mirth and pleasure, arising from cheerful and entertaining
conversation, continually enliven the faces of the company. What else
can constitute heavenly joys, but the variations of such pleasures to
eternity?" The Third Company, which was the first of the wise ones from
the western quarter, next declared their sentiments according to the
ideas which flowed from their affections: "In what else," said they, "do
heavenly joy and eternal happiness consist but in feasting with Abraham,
Isaac, and Jacob; at whose tables there will be an abundance of rich and
delicate food, with the finest and most generous wines, which will be
succeeded by sports and dances of virgins and young men, to the tunes of
various musical instruments, enlivened by the most melodious singing of
sweet songs; the evening to conclude with dramatic exhibitions, and this
again to be followed by feasting, and so on to eternity?" When they had
ended, the Fourth Company, which was the second from the western
quarter, declared their sentiments to the following purpose: "We have
entertained," said they, "many ideas respecting heavenly joy and eternal
happiness; and we have examined a variety of joys, and compared them one
with another, and have at length come to the conclusion, that heavenly
joys are paradisiacal joys: for what is heaven but a paradise extended
from the east to the west, and from the south to the north, wherein are
trees laden with fruit, and all kinds of beautiful flowers, and in the
midst the magnificent tree of life, around which the blessed will take
their seats, and feed on fruits most delicious to the taste, being
adorned with garlands of the sweetest smelling flowers? In this paradise
there will be a perpetual spring; so that the fruits and flowers will be
renewed every day with an infinite variety, and by their continual
growth and freshness, added to the vernal temperature of the atmosphere,
the souls of the blessed will be daily fitted to receive and taste new
joys, till they shall be restored to the flower of their age, and
finally to their primitive state, in which Adam and his wife were
created, and thus recover their paradise, which has been transplanted
from earth to heaven." The Fifth Company, which was the first of the
ingenious spirits from the southern quarter, next delivered their
opinion: "Heavenly joys and eternal happiness," said they, "consist
solely in exalted power and dignity, and in abundance of wealth, joined
with more than princely magnificence and splendor. That the joys of
heaven, and their continual fruition, which is eternal happiness,
consist in these things, is plain to us from the examples of such
persons as enjoyed them in the former world; and also from this
circumstance, that the blessed in heaven are to reign with the Lord, and
to become kings and princes; for they are the sons of him who is King of
kings and Lord of lords, and they are to sit on thrones and be
ministered to by angels. Moreover, the magnificence of heaven is plainly
made known to us by the description given of the New Jerusalem, wherein
is represented the glory of heaven; that it is to have gates, each of
which shall consist of a single pearl, and streets of pure gold, and a
wall with foundations of precious stones; consequently, every one that
is received into heaven will have a palace of his own, glittering with
gold and other costly materials, and will enjoy dignity and dominion,
each according to his quality and station: and since we find by
experience, that the joys and happiness arising from such things are
natural, and as it were, innate in us, and since the promises of God
cannot fail, we therefore conclude that the most happy state of heavenly
life can be derived from no other source than this." After this, the
Sixth Company, which was the second from the southern quarter, with a
loud voice spoke as follows: "The joy of heaven and its eternal
happiness consist solely in the perpetual glorification of God, in a
never-ceasing festival of praise and thanksgiving, and in the
blessedness of divine worship, heightened with singing and melody,
whereby the heart is kept in a constant state of elevation towards God,
under a full persuasion that he accepts such prayers and praises, on
account of the divine bounty in imparting blessedness." Some of the
company added further, that this glorification would be attended with
magnificent illuminations, with most fragrant incense, and with stately
processions, preceded by the chief priest with a grand trumpet, who
would be followed by primates and officers of various orders, by men
carrying palms, and by women with golden images in their hand.

4. The Seventh Company, which, from its superior light, was invisible to
the rest, came from the east of heaven, and consisted of angels of the
same society as the angel that had sounded the trumpet. When these heard
in their heaven, that not a single person throughout the Christian world
was acquainted with the true nature of heavenly joy and eternal
happiness, they said one to another, "Surely this cannot be true; it is
impossible that such thick darkness and stupidity should prevail amongst
Christians: let us even go down and hear whether it be true; for if it
be so, it is indeed wonderful." Then those angels said to the one that
had the trumpet, "You know that every one that has desired heaven, and
has formed any definite conception in his mind respecting its joys, is
introduced after death into those particular joys which he had imagined;
and after he experiences that such joys are only the offspring of the
vain delusions of his own fancy, he is led out of his error, and
instructed in the truth. This is the case with most of those in the
world of spirits, who in their former life have thought about heaven,
and from their notions of its joys have desired to possess them." On
hearing this, the angel that had the trumpet said to the six companies
of the assembled wise ones, "Follow me; and I will introduce you into
your respective joys, and thereby into heaven."

5. When the angel had thus spoken, he went before them; and he was first
attended by the company who were of opinion that the joys of heaven
consisted solely in pleasant associations and entertaining conversation.
These the angel introduced to an assembly of spirits in the northern
quarter, who, during their abode in the former world, had entertained
the same ideas of the joys of heaven. There was in the place a large and
spacious house, wherein all these spirits were assembled. In the house
there were more than fifty different apartments, allotted to different
kinds and subjects of conversation: in some of these apartments they
conversed about such matters as they had seen or heard in the public
places of resort and the streets of the city; in others the conversation
turned upon the various charms of the fair sex, with a mixture of wit
and humor, producing cheerful smiles on the countenances of all present;
in others they talked about the news relating to courts, to public
ministers, and state policy, and to various matters which had transpired
from privy councils, interspersing many conjectures and reasonings of
their own respecting the issues of such councils; in others again they
conversed about trade and merchandise; in others upon subjects of
literature; in others upon points of civil prudence and morals; and in
others about affairs relating to the Church, its sects, &c. Permission
was granted me to enter and look about the house; and I saw people
running from one apartment to another, seeking such company as was most
suited to their own tempers and inclinations; and in the different
parties I could distinguish three kinds of persons; some as it were
panting to converse, some eager to ask questions, and others greedily
devouring what was said. The house had four doors, one towards each
quarter; and I observed several leaving their respective companies with
a great desire to get out of the house. I followed some of them to the
east door, where I saw several sitting with great marks of dejection on
their faces; and on my inquiring into the cause of their trouble, they
replied, "The doors of this house are kept shut against all persons who
wish to go out; and this is the third day since we entered, to be
entertained according to our desire with company and conversation; and
now we are grown so weary with continual discoursing, that we can
scarcely bear to hear the sound of a human voice; wherefore, from mere
irksomeness, we have betaken ourselves to this door; but on our knocking
to have it opened, we were told, that the doors of this house are never
opened to let any persons out, but only to let them in, and that we must
stay here and enjoy the delights of heaven; from which information we
conclude, that we are to remain here to eternity; and this is the cause
of our sorrow and lowness of spirits; now too we begin to feel an
oppression in the breast, and to be overwhelmed with anxiety." The angel
then addressing them said: "These things in which you imagined the true
joys of heaven to consist, prove, you find, the destruction of all
happiness; since they do not of themselves constitute true heavenly
joys, but only contribute thereto." "In what then," said they to the
angel, "does heavenly joy consist?" The angel replied briefly, "In the
delight of doing something that is useful to ourselves and others; which
delight derives its essence from love and its existence from wisdom. The
delight of being useful, originating in love, and operating by wisdom,
is the very soul and life of all heavenly joys. In the heavens there are
frequent occasions of cheerful intercourse and conversation, whereby the
minds (_mentes_) of the angels are exhilarated, their minds (_animi_)
entertained, their bosoms delighted, and their bodies refreshed; but
such occasions do not occur, till they have fulfilled their appointed
uses in the discharge of their respective business and duties. It is
this fulfilling of uses that gives soul and life to all their delights
and entertainments; and if this soul and life be taken away, the
contributory joys gradually cease, first exciting indifference, then
disgust, and lastly sorrow and anxiety." As the angel ended, the door
was thrown open, and those who were sitting near it burst out in haste,
and went home to their respective labors and employments, and so found
relief and refreshment to their spirits.

6. After this the angel addressed those who fancied the joys of heaven
and eternal happiness consisted of partaking of feasts with Abraham,
Isaac, and Jacob, succeeded by sports and public exhibitions, and these
by other feasts, and so on to eternity. He said, "Follow me; and I will
introduce you into the possession of your enjoyments:" and immediately
he led them through a grove into a plain floored with planks, on which
were set tables, fifteen on one side and fifteen on the other. They then
asked, "What is the meaning of so many tables?" and the angel replied,
"The first table is for Abraham, the second for Isaac, the third for
Jacob, and the rest in order for the twelve apostles: on the other side
are the same number of tables for their wives; the first three are for
Sarah, Abraham's wife, for Rebecca, the wife of Isaac, and for Leah and
Rachel, the wives of Jacob; and the other twelve are for the wives of
the twelve apostles." They had not waited long before the tables were
covered with dishes; between which, at stated distances, were ornaments
of small pyramids holding sweetmeats. The guests stood around the tables
waiting to see their respective presidents: these soon entered according
to their order of precedency, beginning with Abraham, and ending with
the last of the apostles; and then each president, taking his place at
the head of his own table, reclined on a couch, and invited the
bystanders to take their places, each on his couch: accordingly the men
reclined with the patriarchs and apostles, and the women with their
wives: and they ate and drank with much festivity, but with due decorum.
When the repast was ended, the patriarchs and apostles retired; and then
were introduced various sports and dances of virgins and young men; and
these were succeeded by exhibitions. At the conclusion of these
entertainments, they were again invited to feasting; but with this
particular restriction, that on the first day they should eat with
Abraham, on the second with Isaac, on the third with Jacob, on the
fourth with Peter, on the fifth with James, on the sixth with John, on
the seventh with Paul, and with the rest in order till the fifteenth
day, when their festivity should be renewed again in like order, only
changing their seats, and so on to eternity. After this the angel called
together the company that had attended him, and said to them, "All those
whom you have observed at the several tables, had entertained the same
imaginary ideas as yourselves, respecting the joys of heaven and eternal
happiness; and it is with the intent that they may see the vanity of
such ideas, and be withdrawn from them, that those festive
representations were appointed and permitted by the Lord. Those who with
so much dignity presided at the tables, were merely old people and
feigned characters, many of them husbandmen and peasants, who, wearing
long beards, and from their wealth being exceedingly proud and arrogant,
were easily induced to imagine that they were those patriarchs and
apostles. But follow me to the ways that lead from this place of
festivity." They accordingly followed, and observed groups of fifty or
more, here and there, surfeited with the load of meat which lay on their
stomachs, and wishing above all things to return to their domestic
employments, their professions, trades, and handicraft works; but many
of them were detained by the keepers of the grove, who questioned them
concerning the days they had feasted, and whether they had as yet taken
their turns with Peter and Paul; representing to them the shame and
indecency of departing till they had paid equal respect to the apostles.
But the general reply was, "We are surfeited with our entertainment; our
food has become insipid to us, we have lost all relish for it, and the
very sight of it is loathsome to us; we have spent many days and nights
in such repasts of luxury, and can endure it no longer: we therefore
earnestly request leave to depart." Then the keepers dismissed them, and
they made all possible haste to their respective homes.

After this the angel called the company that attended him, and as they
went along he gave them the following information respecting
heaven:--"There are in heaven," says he, "as in the world, both meats
and drinks, both feasts and repasts; and at the tables of the great
there is a variety of the most exquisite food, and all kinds of rich
dainties and delicacies, wherewith their minds are exhilarated and
refreshed. There are likewise sports and exhibitions, concerts of music,
vocal and instrumental, and all these things in the highest perfection.
Such things are a source of joy to them, but not of happiness; for
happiness ought to be within external joys, and to flow from them. This
inward happiness abiding in external joys, is necessary to give them
their proper relish, and make them joys; it enriches them, and prevents
their becoming loathsome and disgusting; and this happiness is derived
to every angel from the use he performs in his duty or employment. There
is a certain vein latent in the affection of the will of every angel,
which attracts his mind to the execution of some purpose or other,
wherein his mind finds itself in tranquillity, and is satisfied. This
tranquillity and satisfaction form a state of mind capable of receiving
from the Lord the love of uses; and from the reception of this love
springs heavenly happiness, which is the life of the above-mentioned
joys. Heavenly food in its essence is nothing but love, wisdom, and use
united together; that is, use effected by wisdom and derived from love;
wherefore food for the body is given to every one in heaven according to
the use which he performs; sumptuous food to those who perform eminent
uses; moderate, but of an exquisite relish, to those who perform less
eminent uses; and ordinary to such as live in the performance of
ordinary uses; but none at all to the slothful."

7. After this the angel called to him the company of the so-called wise
ones, who supposed heavenly joys, and the eternal happiness thence
derived, to consist in exalted power and dominion, with the possession
of abundant treasures, attended with more than princely splendor and
magnificence, and who had been betrayed into this supposition by what is
written in the Word,--that they should be kings and princes, and should
reign for ever with Christ, and should be ministered unto by angels;
with many other similar expressions. "Follow me," said the angel to
them, "and I will introduce you to your joys." So he led them into a
portico constructed of pillars and pyramids: in the front there was a
low porch, through which lay the entrance to the portico; through this
porch he introduced them, and lo! there appeared to be about twenty
people assembled. After waiting some time, they were accosted by a
certain person, having the garb and appearance of an angel, and who said
to them, "The way to heaven is through this portico; wait awhile and
prepare yourselves; for the elder among you are to be kings, and the
younger princes." As he said this, they saw near each pillar a throne,
and on each throne a silken robe, and on each robe a sceptre and crown;
and near each pyramid a seat raised three feet from the ground, and on
each seat a massive gold chain, and the ensigns of an order of
knighthood, fastened at each end with diamond clasps. After this they
heard a voice, saying, "Go now and put on your robes; be seated, and
wait awhile:" and instantly the elder ones ran to the thrones, and the
younger to the seats; and they put on their robes and seated themselves.
When lo! there arose a mist from below, which, communicating its
influence to those on the thrones and the seats, caused them instantly
to assume airs of authority, and to swell with their new greatness, and
to be persuaded in good earnest that they were kings and princes. That
mist was an _aura_ of phantasy or imagination with which their minds
were possessed. Then on a sudden, several young pages presented
themselves, as if they came on wings from heaven; and two of them stood
in waiting behind every throne, and one behind every seat. Afterwards at
intervals a herald proclaimed:--"Ye kings and princes, wait a little
longer; your palaces in heaven are making ready for you; your courtiers
and guards will soon attend to introduce you." Then they waited and
waited in anxious expectation, till their spirits were exhausted, and
they grew weary with desire.

After about three hours, the heavens above them were seen to open, and
the angels looked down in pity upon them, and said, "Why sit ye in this
state of infatuation, assuming characters which do not belong to you?
They have made a mockery of you, and have changed you from men into mere
images, because of the imagination which has possessed you, that you
should reign with Christ as kings and princes, and that angels should
minister unto you. Have you forgotten the Lord's words, that whosoever
would be the greatest in the kingdom of heaven must be the least of all,
and the servant of all? Learn then what is meant by kings and princes,
and by reigning with Christ; that it is to be wise and perform uses. The
kingdom of Christ, which is heaven, is a kingdom of uses; for the Lord
loves every one, and is desirous to do good to every one; and good is
the same thing as use: and as the Lord promotes good or use by the
mediation of angels in heaven, and of men on earth, therefore to such as
faithfully perform uses, he communicates the love thereof, and its
reward, which is internal blessedness; and this is true eternal
happiness. There are in the heavens, as on earth, distinctions of
dignity and eminence, with abundance of the richest treasures; for there
are governments and forms of government, and consequently a variety of
ranks and orders of power and authority. Those of the highest rank have
courts and palaces to live in, which for splendor and magnificence
exceed every thing that the kings and princes of the earth can boast of;
and they derive honor and glory from the number and magnificence of
their courtiers, ministers, and attendants; but then these persons of
high rank are chosen from those whose heartfelt delight consists in
promoting the public good, and who are only externally pleased with the
distinctions of dignity for the sake of order and obedience; and as the
public good requires that every individual, being a member of the common
body, should be an instrument of use in the society to which he belongs,
which use is from the Lord and is effected by angels and men as of
themselves, it is plain that this is meant by reigning with the Lord."
As soon as the angels had concluded, the kings and princes descended
from their thrones and seats, and cast away their sceptres, crowns, and
robes; and the mist which contained the _aura_ of phantasy was
dispersed, and a bright cloud, containing the _aura_ of wisdom
encompassed them, and thus they were presently restored to their sober
senses.

8. After this the angel returned to the house of assembly, and called to
him those who had conceived the joys of heaven and eternal happiness to
consist in paradisiacal delights; to whom he said, "Follow me, and I
will introduce you into your paradisiacal heaven, that you may enter
upon the beatitudes of your eternal happiness." Immediately he
introduced them through a lofty portal, formed of the boughs and shoots
of the finest trees interwoven with each other. After their admission,
he led them through a variety of winding paths in different directions.
The place was a real paradise, on the confines of heaven, intended for
the reception of such as, during their abode on earth, had fancied the
whole heaven to be a single paradise, because it is so called, and had
been led to conceive that after death there would be a perfect rest from
all kinds of labor; which rest would consist in a continual feast of
pleasures, such as walking among roses, being exhilarated with the most
exquisite wines, and participating in continual mirth and festivity; and
that this kind of life could only be enjoyed in a heavenly paradise. As
they followed the angel, they saw a great number of old and young, of
both sexes, sitting by threes and tens in a company on banks of roses;
some of whom were wreathing garlands to adorn the heads of the seniors,
the arms of the young, and the bosoms of the children; others were
pressing the juice out of grapes, cherries, and mulberries, which they
collected in cups, and then drank with much festivity; some were
delighting themselves with the fragrant smells that exhaled far and wide
from the flowers, fruits, and odoriferous leaves of a variety of plants;
others were singing most melodious songs, to the great entertainment of
the hearers; some were sitting by the sides of fountains, and directing
the bubbling streams into various forms and channels; others were
walking, and amusing one another with cheerful and pleasant
conversation; others were retiring into shady arbors to repose on
couches; besides a variety of other paradisiacal entertainment. After
observing these things, the angel led his companions through various
winding paths, till he brought them at length to a most beautiful grove
of roses, surrounded by olive, orange, and citron trees. Here they found
many persons sitting in a disconsolate posture, with their heads
reclined on their hands, and exhibiting all the signs of sorrow and
discontent. The companions of the angel accosted them, and inquired into
the cause of their grief. They replied, "This is the seventh day since
we came into this paradise: on our first admission we seemed to
ourselves to be elevated into heaven, and introduced into a
participation of its inmost joys; but after three days our pleasures
began to pall on the appetite, and our relish was lost, till at length
we became insensible to their taste, and found that they had lost the
power of pleasing. Our imaginary joys being thus annihilated we were
afraid of losing with them all the satisfaction of life, and we began to
doubt whether any such thing as eternal happiness exists. We then
wandered through a variety of paths and passages, in search of the gate
at which we were admitted; but our wandering was in vain: for on
inquiring the way of some persons we met, they informed us, that it was
impossible to find the gate, as this paradisiacal garden is a spacious
labyrinth of such a nature, that whoever wishes to go out, enters
further and further into it; 'wherefore,' said they, 'you must of
necessity remain here to eternity; you are now in the middle of the
garden, where all delights are centred.'" They further said to the
angel's companions, "We have now been in this place for a day and a
half, and as we despair of ever finding our way out, we have sat down to
repose on this bank of roses, where we view around us olive-trees,
vines, orange and citron-trees, in great abundance; but the longer we
look at them, the more our eyes are wearied with seeing, our noses with
smelling, and our palates with tasting: and this is the cause of the
sadness, sorrow, and weeping, in which you now behold us." On hearing
this relation, the attendant angel said to them, "This paradisiacal
labyrinth is truly an entrance into heaven; I know the way that leads
out of it; and if you will follow me, I will shew it you." No sooner had
he uttered those words than they arose from the ground, and, embracing
the angel, attended him with his companions. The angel as they went
along, instructed them in the true nature of heavenly joy and eternal
happiness thence derived. "They do not," said he, "consist in external
paradisiacal delights, unless they are also attended with internal.
External paradisiacal delights reach only the senses of the body; but
internal paradisiacal delights reach the affections of the soul; and the
former without the latter are devoid of all heavenly life, because they
are devoid of soul; and every delight without its corresponding soul,
continually grows more and more languid and dull, and fatigues the mind
more than labor. There are in every part of heaven paradisiacal gardens,
in which the angels find much joy; and so far as it is attended with a
delight of the soul, the joy is real and true." Hereupon they all asked,
"What is the delight of the soul, and whence is it derived?" The angel
replied, "The delight of the soul is derived from love and wisdom
proceeding from the Lord; and as love is operative, and that by means of
wisdom, therefore they are both fixed together in the effect of such
operation; which effect is use. This delight enters into the soul by
influx from the Lord, and descends through the superior and inferior
regions of the mind into all the senses of the body, and in them is full
and complete; becoming hereby a true joy, and partaking of an eternal
nature from the eternal fountain whence it proceeds. You have just now
seen a paradisiacal garden; and I can assure you that there is not a
single thing therein, even the smallest leaf, which does not exist from
the marriage of love and wisdom in use: wherefore if a man be in this
marriage, he is in a celestial paradise, and therefore in heaven."

9. After this, the conducting angel returned to the house of assembly,
and addressed those who had persuaded themselves that heavenly joy and
eternal happiness consist in a perpetual glorification of God, and a
continued festival of prayer and praise to eternity; in consequence of a
belief they had entertained in the world that they should then see God,
and because the life of heaven, originating in the worship of God, is
called a perpetual sabbath. "Follow me," said the angel to them, "and I
will introduce you to your joy." So he led them into a little city, in
the middle of which was a temple, and where all the houses were said to
be consecrated chapels. In that city they observed a great concourse of
people flocking together from all parts of the neighboring country; and
among them a number of priests, who received and saluted them on their
arrival, and led them by the hand to the gates of the temple, and from
thence into some of the chapels around it, where they initiated them
into the perpetual worship of God; telling them that the city was one of
the courts leading to heaven, and that the temple was an entrance to a
most spacious and magnificent temple in heaven, where the angels glorify
God by prayers and praises to eternity. "It is ordained," said they,
"both here and in heaven, that you are first to enter into the temple,
and remain there for three days and three nights and after this
initiation you are to enter the houses of the city, which are so many
chapels consecrated by us to divine worship, and in every house join the
congregation in a communion of prayers, praises, and repetitions of holy
things; you are to take heed also that nothing but pious, holy, and
religious subjects enter into your thoughts, or make a part of your
conversation." After this the angel introduced his companions into the
temple, which they found filled and crowded with many persons, who on
earth had lived in exalted stations, and also with many of an inferior
class: guards were stationed at the doors to prevent any one from
departing until he had completed his stay of three days. Then said the
angel, "This is the second day since the present congregation entered
the temple: examine them, and you will see their manner of glorifying
God." On their examining them, they observed that most of them were fast
asleep, and that those who were awake were listless and yawning; many of
them, in consequence of the continual elevation of their thoughts to
God, without any attention to the inferior concerns of the body, seemed
to themselves, and thence also to others, as if their faces were
unconnected with their bodies; several again had a wild and raving look
with their eyes, because of their long abstraction from visible objects;
in short, every one, being quite tired out, seemed to feel an oppression
at the chest, and great weariness of spirits, which showed itself in a
violent aversion to what they heard from the pulpit, so that they cried
out to the preacher to put an end to his discourse, for their ears were
stunned, they could not understand a single word he said, and the very
sound of his voice was become painful to them. They then all left their
seats, and, crowding in a body to the doors, broke them open, and by
mere violence made their way through the guards. The priests hereupon
followed, and walked close beside them, teaching, praying, sighing, and
encouraging them to celebrate the solemn festival, and to glorify God,
and sanctify themselves; "and then," said they, "we will initiate you
into the eternal glorification of God in that most magnificent and
spacious temple which is in heaven, and so will introduce you to the
enjoyment of eternal happiness." These words, however, made but little
impression upon them, on account of the listlessness of their minds,
arising from the long elevation of their thoughts above their ordinary
labors and employments. But when they attempted to disengage themselves
from them, the priests caught hold of their hands and garments, in order
to force them back again into the temple to a repetition of their
prayers and praises; but in vain: they insisted on being left to
themselves to recruit their spirits; "we shall else die," they said,
"through mere faintness and weariness." At that instant, lo! there
appeared four men in white garments, with mitres on their heads; one of
them while on earth had been an archbishop, and the other three bishops,
all of whom had now become angels. As they approached, they addressed
themselves to the priests, and said, "We have observed from heaven how
you feed these sheep. Your instruction tends to their infatuation. Do
you not know that to glorify God means to bring forth the fruits of
love; that is, to discharge all the duties of our callings with
faithfulness, sincerity, and diligence? for this is the nature of love
towards God and our neighbor; and this is the bond and blessing of
society. Hereby God is glorified, as well as by acts of worship at
stated times after these duties. Have you never read these words of the
Lord, _Herein is my Father glorified, that ye bring forth much fruit; so
shall ye be my disciples_, John xv. 8. Ye priests indeed may glorify God
by your attendance on his worship, since this is your office, and from
the discharge of it you derive honor, glory, and recompense; but it
would be as impossible for you as for others thus to glorify God, unless
honor, glory, and recompense were annexed to your office." Having said
this, the bishops ordered the doorkeepers to give free ingress and
egress to all, there being so great a number of people, who, from their
ignorance of the state and nature of heaven, can form no other idea of
heavenly joy than that it consists in the perpetual worship of God.

10. After this the angel returned with his companions to the place of
assembly, where the several companions of the wise ones were still
waiting; and next he addressed those who fancied that heavenly joy and
eternal happiness depend only on admittance into heaven, which is
obtained merely by divine grace and favor; and that in such case the
persons introduced would enter into the enjoyments of heaven, just as
those introduced to a court-festival or a marriage, enter into the
enjoyment of such scenes. "Wait here awhile," said the angel, "until I
sound my trumpet, and call together those who have been most
distinguished for their wisdom in regard to the spiritual things of the
Church." After some hours, there appeared nine men, each having a wreath
of laurel on his head as a mark of distinction: these the angel
introduced into the house of assembly, where all the companies before
collected were still waiting; and then in their presence he addressed
the nine strangers, and said, "I am informed, that in compliance with
your desire, you have been permitted to ascend into heaven, according to
your ideas thereof, and that you have returned to this inferior or
sub-celestial earth, perfectly well informed as to the nature and state
of heaven: tell us therefore what you have seen, and how heaven appeared
to you." Then they replied in order; and the First thus began: "My idea
of heaven from my earliest infancy to the end of my life on earth was,
that it was a place abounding with all sorts of blessings,
satisfactions, enjoyments, gratifications, and delights; and that if I
were introduced there, I should be encompassed as by an atmosphere of
such felicities, and should receive it with the highest relish, like a
bridegroom at the celebration of his nuptials, and when he enters the
chamber with his bride. Full of this idea, I ascended into heaven, and
passed the first guard and also the second; but when I came to the
third, the captain of the guard accosted me and said, 'Who are you,
friend?' I replied, 'Is not this heaven? My longing desire to ascend
into heaven has brought me hither; I pray you therefore permit me to
enter.' Then he permitted me; and I saw angels in white garments, who
came about me and examined me, and whispered to each other, 'What new
guest is this, who is not clothed in heavenly raiment?' I heard what
they said, and thought within myself, This is a similar case to that
which the Lord describes, of the person who came to the wedding, and had
not on a wedding garment: and I said, 'Give me such garments;' at which
they smiled: and instantly one came from the judgment-hall with this
command: 'Strip him naked, cast him out, and throw his clothes after
him;' and so I was cast out." The Second in order then began as follows:
"I also supposed that if I were but admitted into heaven, which was over
my head, I should there be encompassed with joys, which I should partake
of to eternity. I likewise wished to be there, and my wish was granted;
but the angels on seeing me fled away, and said one to another, 'What
prodigy is this! how came this bird of night here?' On hearing which, I
really felt as if I had undergone some change, and was no longer a man:
this however was merely imaginary, and arose from my breathing the
heavenly atmosphere. Presently, however, there came one running from the
judgment-hall, with an order that two servants should lead me out, and
conduct me back by the way I had ascended, till I had reached my own
home; and when I arrived there, I again appeared to others and also to
myself as a man." The Third said, "I always conceived heaven to be some
place of blessedness independent of the state of the affections;
wherefore as soon as I came into this world, I felt a most ardent desire
to go to heaven. Accordingly I followed some whom I saw ascending
thither, and was admitted along with them; but I did not proceed far;
for when I was desirous to delight my mind (_animus_) according to my
idea of heavenly blessedness, a sudden stupor, occasioned by the light
of heaven, which is as white as snow, and whose essence is said to be
wisdom, seized my mind (_mens_) and darkness my eyes, and I was reduced
to a state of insanity: and presently, from the heat of heaven, which
corresponds with the brightness of its light, and whose essence is said
to be love, there arose in my heart a violent palpitation, a general
uneasiness seized my whole frame, and I was inwardly excruciated to such
a degree that I threw myself flat on the ground. While I was in this
situation, one of the attendants came from the judgment-hall with an
order to carry me gently to my own light and heat; and when I came there
my spirit and my heart presently returned to me." The Fourth said that
he also had conceived heaven to be some place of blessedness independent
of the state of the affections. "As soon therefore," said he, "as I came
into the spiritual world, I inquired of certain wise ones whether I
might be permitted to ascend into heaven, and was informed that this
liberty was granted to all, but that there was need of caution how they
used it, lest they should be cast down again. I made light of this
caution, and ascended in full confidence that all were alike qualified
for the reception of heavenly bliss in all its fulness: but alas! I was
no sooner within the confines of heaven, than my life seemed to be
departing from me, and from the violent pains and anguish which seized
my head and body, I threw myself prostrate on the ground, where I
writhed about like a snake when it is brought near the fire. In this
state I crawled to the brink of a precipice, from which I threw myself
down, and being taken up by some people who were standing near the place
where I fell, by proper care I was soon brought to myself again." The
other Five then gave a wonderful relation of what befell them in their
ascents into heaven, and compared the changes they experienced as to
their states of life, with the state of fish when raised out of water
into air, and with that of birds when raised out of air into ether; and
they declared that, after having suffered so much pain, they had no
longer any desire to ascend into heaven, and only wished to live a life
agreeable to the state of their own affections, among their like in any
place whatever. "We are well informed," they added, "that in the world
of spirits, where we now are, all persons undergo a previous
preparation, the good for heaven, and the wicked for hell; and that
after such preparation they discover ways open for them to societies of
their like, with whom they are to live eternally; and that they enter
such ways with the utmost delight, because they are suitable to their
love." When those of the first assembly had heard these relations, they
all likewise acknowledged, that they had never entertained any other
notion of heaven than as of a place where they should enter upon the
fruition of never-ceasing delights. Then the angel who had the trumpet
thus addressed them: "You see now that the joys of heaven and eternal
happiness arise not from the place, but from the state of the man's
life; and a state of heavenly life is derived from love and wisdom; and
since it is use which contains love and wisdom, and in which they are
fixed and subsist, therefore a state of heavenly life is derived from
the conjunction of love and wisdom in use. It amounts to the same if we
call them charity, faith, and good works; for charity is love, faith is
truth whence wisdom is derived, and good works are uses. Moreover in our
spiritual world there are places as in the natural world; otherwise
there could be no habitations and distinct abodes; nevertheless place
with us is not place, but an appearance of place according to the state
of love and wisdom, or of charity and faith. Every one who becomes an
angel, carries his own heaven within himself, because he carries in
himself the love of his own heaven; for a man from creation is the
smallest effigy, image, and type of the great heaven, and the human form
is nothing else; wherefore every one after death comes into that society
of heaven of whose general form he is an individual effigy;
consequently, when he enters into that society he enters into a form
corresponding to his own; thus he passes as it were from himself into
that form as into another self, and again from that other self into the
same form in himself, and enjoys his own life in that of the society,
and that of the society in his own; for every society in heaven may be
considered as one common body, and the constituent angels as the similar
parts thereof, from which the common body exists. Hence it follows, that
those who are in evils, and thence in falses, have formed in themselves
an effigy of hell, which suffers torment in heaven from the influx and
violent activity of one opposite upon another; for infernal love is
opposite to heavenly love, and consequently the delights of those two
loves are in a state of discord and enmity, and whenever they meet they
endeavor to destroy each other."

11. After this a voice was heard from heaven, saying to the angel that
had the trumpet, "Select ten out of the whole assembly, and introduce
them to us. We have heard from the Lord that He will prepare them so as
to prevent the heat and light, or the love and wisdom, of our heaven,
from doing them any injury during the space of three days." Ten were
then selected and followed the angel. They ascended by a steep path up a
certain hill, and from thence up a mountain, on the summit of which was
situated the heaven of those angels, which had before appeared to them
at a distance like an expanse in the clouds. The gates were opened for
them; and after they had passed the third gate, the introducing angel
hastened to the prince of the society, or of that heaven, and announced
their arrival. The prince said, "Take some of my attendants, and carry
them word that their arrival is agreeable to me, and introduce them into
my reception-room, and provide for each a separate apartment with a
chamber, and appoint some of my attendants and servants to wait upon
them and attend to their wishes:" all which was done. On being
introduced by the angel, they asked whether they might go and see the
prince; and the angel replied, "It is now morning, and it is not
allowable before noon; till that time every one is engaged in his
particular duty and employment: but you are invited to dinner, and then
you will sit at table with our prince; in the meantime I will introduce
you into his palace, and show you its splendid and magnificent
contents."

12. When they were come to the palace, they first viewed it from
without. It was large and spacious, built of porphyry, with a foundation
of jasper; and before the gates were six lofty columns of lapis lazuli;
the roof was of plates of gold, the lofty windows, of the most
transparent crystal, had frames also of gold. After viewing the outside
they were introduced within, and were conducted from one apartment to
another; in each of which they saw ornaments of inexpressible elegance
and beauty; and beneath the roof were sculptured decorations of
inimitable workmanship. Near the walls were set silver tables overlaid
with gold, on which were placed various implements made of precious
stones, and of entire gems in heavenly forms, with several other things,
such as no eye had ever seen on earth, and consequently such as could
never be supposed to exist in heaven. While they were struck with
astonishment at these magnificent sights, the angel said, "Be not
surprised; the things which you now behold are not the production and
workmanship of any angelic hand, but are framed by the Builder of the
universe, and presented as a gift to our prince; wherefore the
architectonic art is here in its essential perfection, and hence are
derived all the rules of that art which are known and practised in the
world." The angel further said, "You may possibly conceive that such
objects charm our eyes, and infatuate us by their grandeur, so that we
consider them as constituting the joys of our heaven: this however is
not the case; for our affections not being set on such things, they are
only contributory to the joys of our hearts; and therefore, so far as we
contemplate them as such, and as the workmanship of God, so far we
contemplate in them the divine omnipotence and mercy."

13. After this the angel said to them, "It is not yet noon: come with me
into our prince's garden, which is near the palace." So they went with
him; and as they were entering, he said, "Behold here the most
magnificent of all the gardens in our heavenly society!" But they
replied, "How! there is no garden here. We see only one tree, and on its
branches and at its top as it were golden fruit and silver leaves, with
their edges adorned with emeralds, and beneath the tree little children
with their nurses." Hereupon the angel, with an inspired voice said,
"This tree is in the midst of the garden; some of us call it the tree of
our heaven, and some, the tree of life. But advance nearer, and your
eyes will be opened, and you will see the garden." They did so, and
their eyes were opened, and they saw numerous trees bearing an abundance
of fine flavored fruit, entwined about with young vines, whose tops with
their fruit inclined towards the tree of life in the midst. These trees
were planted in a continuous series, which, proceeding from a point, and
being continued into endless circles, or gyrations, as of a perpetual
spiral, formed a perfect spiral of trees, wherein one species
continually succeeded another, according to the worth and excellence of
their fruit. The circumgyration began at a considerable distance from
the tree in the midst, and the intervening space was radiant with a beam
of light, which caused the trees in the circle to shine with a graduated
splendor that was continued from the first to the last. The first trees
were the most excellent of all, abounding with the choicest fruits, and
were called paradisiacal trees, being such as are never seen in any
country of the natural world, because none such ever grew or could grow
there. These were succeeded by olive-trees, the olives by vines, these
by sweet-scented shrubs, and these again by timber trees, whose wood was
useful for building. At stated intervals in this spiral or gyre of
trees, were interspersed seats, formed of the young shoots of the trees
behind, brought forward and entwined in each other, while the fruit of
the trees hanging over at the same time enriched and adorned them. At
this perpetually winding circle of trees, there were passages which
opened into flower-gardens, and from them into shrubberies, laid out
into areas and beds. At the sight of all these things the companions of
the angels exclaimed, "Behold heaven in form! wherever we turn our eyes
we feel an influx of somewhat celestially-paradisiacal, which is not to
be expressed." At this the angel rejoicing said, "All the gardens of our
heaven are representative forms or types of heavenly beatitudes in their
origins; and because the influx of these beatitudes elevated your minds,
therefore you exclaimed, 'Behold heaven in form!' but those who do not
receive that influx, regard these paradisiacal gardens only as common
woods or forests. All those who are under the influence of the love of
use receive the influx; but those who are under the influence of the
love of glory not originating in use, do not receive it." Afterwards he
explained to them what every particular thing in the garden represented
and signified.

14. While they were thus employed, there came a messenger from the
prince, with an invitation to them to dine with him; and at the same
time two attendants brought garments of fine linen, and said, "Put on
these; for no one is admitted to the prince's table unless he be clothed
in the garments of heaven." So they put them on, and accompanied their
angel, and were shewn into a drawing-room belonging to the palace, where
they waited for the prince; and there the angel introduced them to the
company and conversation of the grandees and nobles, who were also
waiting for the prince's appearing. And lo! in about an hour the doors
were opened, and through one larger than the rest, on the western side,
he was seen to enter in stately procession. His inferior counsellors
went before him, after them his privy-counsellors, and next the chief
officers belonging to the court; in the middle of these was the prince;
after him followed courtiers of various ranks, and lastly the guards; in
all they amounted to a hundred and twenty. Then the angel, advancing
before the ten strangers, who by their dress now appeared like inmates
of the place, approached with them towards the prince, and reverently
introduced them to his notice; and the prince, without stopping the
procession, said to them, "Come and dine with me." So they followed him
into the dining-hall, where they saw a table magnificently set out,
having in the middle a tall golden pyramid with a hundred branches in
three rows, each branch having a small dish, or basket, containing a
variety of sweetmeats and preserves, with other delicacies made of bread
and wine; and through the middle of the pyramid there issued as it were
a bubbling fountain of nectareous wine, the stream of which, falling
from the summit of the pyramid separated into different channels and
filled the cups. At the sides of this pyramid were various heavenly
golden forms, on which were dishes and plates covered with all kinds of
food. The heavenly forms supporting the dishes and plates were forms of
art, derived from wisdom, such as cannot be devised by any human art, or
expressed by any human words: the dishes and plates were of silver, on
which were engraved forms similar to those that supported them; the cups
were transparent gems. Such was the splendid furniture of the table.

15. As regards the dress of the prince and his ministers, the prince
wore a long purple robe, set with silver stars wrought in needle-work;
under this robe he had a tunic of bright silk of a blue or hyacinthine
color; this was open about the breast, where there appeared the forepart
of a kind of zone or ribbon, with the ensign of his society; the badge
was an eagle sitting on her young at the top of a tree; this was wrought
in polished gold set with diamonds. The counsellors were dressed nearly
after the same manner, but without the badge; instead of which they wore
sapphires curiously cut, hanging from their necks by a golden chain. The
courtiers wore brownish cloaks, wrought with flowers encompassing young
eagles; their tunics were of an opal-colored silk, so were also their
lower garments; thus were they dressed.

16. The privy-counsellors, with those of inferior order, and the
grandees stood around the table, and by command of the prince folded
their hands, and at the same time in a low voice said a prayer of
thanksgiving to the Lord; and after this, at a sign from the prince,
they reclined on couches at the table. The prince then said to the ten
strangers, "Do ye also recline with me; behold, there are your couches:"
so they reclined; and the attendants, who were before sent by the prince
to wait upon them, stood behind them. Then said the prince to them,
"Take each of you a plate from its supporting form, and afterwards a
dish from the pyramid;" and they did so; and lo! instantly new plates
and dishes appeared in the place of those that were taken away; and
their cups were filled with wine that streamed from the fountain out of
the tall pyramid: and they ate and drank. When dinner was about half
ended, the prince addressed the ten new guests, and said, "I have been
informed that you were convened in the country which is immediately
under this heaven, in order to declare your thoughts respecting the joys
of heaven and eternal happiness thence derived, and that you professed
different opinions each according to his peculiar ideas of delight
originating in the bodily senses. But what are the delights of the
bodily senses without those of the soul? The former are animated by the
latter. The delights of the soul in themselves are imperceptible
beatitudes; but, as they descend into the thoughts of the mind, and
thence into the sensations of the body, they become more and more
perceptible: in the thoughts of the mind they are perceived as
satisfactions, in the sensations of the body as delights, and in the
body itself as pleasures. Eternal happiness is derived from the latter
and the former taken together; but from the latter alone there results a
happiness not eternal but temporary, which quickly comes to an end and
passes away, and in some cases becomes unhappiness. You have now seen
that all your joys are also joys of heaven, and that these are far more
excellent than you could have conceived; yet such joys do not inwardly
affect our minds. There are three things which enter by influx from the
Lord as a one into our souls; these three as a one, or this trine, are
love, wisdom, and use. Love and wisdom of themselves exist only ideally,
being confined to the affections and thoughts of the mind; but in use
they exist really, because they are together in act and bodily
employment; and where they exist really, there they also subsist. And as
love and wisdom exist and subsist in use, it is by use we are affected;
and use consists in a faithful, sincere, and diligent discharge of the
duties of our calling. The love of use, and a consequent application to
it, preserve the powers of the mind, and prevent their dispersion; so
that the mind is guarded against wandering and dissipation, and the
imbibing of false lusts, which with their enchanting delusions flow in
from the body and the world through the senses, whereby the truths of
religion and morality, with all that is good in either, become the sport
of every wind; but the application of the mind to use binds and unites
those truths, and disposes the mind to become a form receptible of the
wisdom thence derived; and in this case it extirpates the idle sports
and pastimes of falsity and vanity, banishing them from its centre
towards the circumference. But you will hear more on this subject from
the wise ones of our society, when I will send to you in the afternoon."
So saying, the prince arose, and the new guests along with him, and
bidding them farewell, he charged the conducting angel to lead them back
to their private apartments, and there to show them every token of
civility and respect, and also to invite some courteous and agreeable
company to entertain them with conversation respecting the various joys
of this society.

17. The angel executed the prince's charge; and when they were turned to
their private apartments, the company, invited from the city to inform
them respecting the various joys of the society, arrived, and after the
usual compliments entered into conversation with them as they walked
along in a strain at once entertaining and elegant. But the conducting
angel said, "These ten men were invited into this heaven to see its
joys, and to receive thereby a new idea concerning eternal happiness.
Acquaint us therefore with some of its joys which affect the bodily
senses; and afterwards, some wise ones will arrive, who will acquaint us
with what renders those joys satisfactory and happy." Then the company
who were invited from the city related the following particulars:--"1.
There are here days of festivity appointed by the prince, that the mind,
by due relaxation, may recover from the weariness which an emulative
desire may occasion in particular cases. On such days we have concerts
of music and singing in the public places, and out of the city are
exhibited games and shows: in the public places at such times are raised
orchestras surrounded with balusters formed of vines wreathed together,
from which hang bunches of ripe grapes; within these balusters in three
rows, one above another, sit the musicians, with their wind and stringed
instruments of various tones, both high and low, loud and soft; and near
them are singers of both sexes who entertain the citizens with the
sweetest music and singing, both in concert and solo, varied at times as
to its particular kind: these concerts continue on those days of
festivity from morning till noon, and afterwards till evening. 2.
Moreover, every morning from the houses around the public places we hear
the sweetest songs of virgins and young girls, which resound though the
whole city. It is an affection of spiritual love, which is sung every
morning; that is, it is rendered sonorous by modifications of the voice
in singing, or by modulations. The affection in the song is perceived as
the real affection, flowing into the minds of the hearers, and exciting
them to a correspondence with it: such is the nature of heavenly
singing. The virgin-singers say, that the sound of their song is as it
were self-inspired and self-animated from within, and exalted with
delight according to the reception it meets with from the hearers. When
this is ended, the windows of the houses around the public places, and
likewise of those in the streets, are shut, and so also are the doors;
and then the whole city is silent, and no noise heard in any part of it,
nor is any person seen loitering in the streets, but all are intent on
their work and the duties of their calling. 3. At noon, however, the
doors are opened, and in the afternoon also the windows in some houses,
and boys and girls are seen playing in the streets, while their masters
and mistresses sit in the porches of their houses, watching over them,
and keeping them in order. 4. At the extreme parts of the city there are
various sports of boys and young men, as running, hand-ball, tennis,
&c.; there are besides trials of skill among the boys, in order to
discover the readiness of their wit in speaking, acting, and perceiving;
and such as excel receive some leaves of laurel as a reward; not to
mention other things of a like nature, designed to call forth and
exercise the latent talents of the young people. 5. Moreover out of the
city are exhibited stage-entertainments, in which the actors represent
the various graces and virtues of moral life, among whom are inferior
characters for the sake of relatives." And one of the ten asked, "How
for the sake of relatives?" And they replied, "No virtue with its graces
and beauties, can be suitably represented except by means of relatives,
in which are comprised and represented all its graces and beauties, from
the greatest to the least; and the inferior characters represent the
least, even till they become extinct; but it is provided by law, that
nothing of the opposite, which is indecorous and dishonorable, should be
exhibited, except figuratively, and as it were remotely. The reason of
which provision is, because nothing that is honorable and good in any
virtue can by successive progressions pass over to what is dishonorable
and evil: it only proceeds to its least, when it perishes; and when that
is the case, the opposite commences; wherefore heaven, where all things
are honorable and good, has nothing in common with hell, where all
things are dishonorable and evil."

18. During this conversation, a servant came in and brought word, that
the eight wise ones, invited by the prince's order, were arrived, and
wished to be admitted; whereupon the angel went out to receive and
introduce them: and presently the wise ones, after the customary
ceremonies of introduction, began to converse with them on the
beginnings and increments of wisdom, with which they intermixed various
remarks respecting its progression, shewing, that with the angels it
never ceases or comes to a period, but advances and increases to
eternity. Hereupon the attendant angel said to them, "Our prince at
table while talking with these strangers respecting the seat or abode of
wisdom, showed that it consists in use: if agreeable to you, be pleased
to acquaint them further on the same subject." They therefore said,
"Man, at his first creation, was endued with wisdom and its love, not
for the sake of himself, but that he might communicate it to others from
himself. Hence it is a maxim inscribed on the wisdom of the wise, that
no one is wise for himself alone, or lives for himself, but for others
at the same time: this is the origin of society, which otherwise could
not exist. To live for others is to perform uses. Uses are the bonds of
society, which are as many in number as there are good uses; and the
number of uses is infinite. There are spiritual uses, such as regard
love to God and love towards our neighbour; there are moral and civil
uses, such as regard the love of the society and state to which a man
belongs, and of his fellow-citizens among whom he lives; there are
natural uses, which regard the love of the world and its necessities;
and there are corporeal uses, such as regard the love of
self-preservation with a view to superior uses. All these uses are
inscribed on man, and follow in order one after another; and when they
are together, one is in the other. Those who are in the first uses,
which are spiritual, are in all the succeeding ones, and such persons
are wise; but those who are not in the first, and yet are in the second,
and thereby in the succeeding ones, are not so highly principled in
wisdom, but only appear to be so by virtue of an external morality and
civility; those who are neither in the first nor second, but only in the
third and fourth, have not the least pretensions to wisdom; for they are
satans, loving only the world and themselves for the sake of the world;
but those who are only in the fourth, are least wise of all; for they
are devils, because they live to themselves alone, and only to others
for the sake of themselves. Moreover, every love has its particular
delight; for it is by delight that love is kept alive; and the delight
of the love of uses is a heavenly delight, which enters into succeeding
delights in their order, and according to the order of succession,
exalts them and makes them eternal." After this they enumerated the
heavenly delights proceeding from the love of uses, and said, that they
are a thousand times ten thousand; and that all who enter heaven enter
into those delights. With further wise conversation on the love of use,
they passed the day with them until evening.

19. Towards evening there came a messenger clothed in linen to the ten
strangers who attended the angel, and invited them to a
marriage-ceremony which was to be celebrated the next day, and the
strangers were much rejoiced to think that they were also to be present
at a marriage-ceremony in heaven. After this they were conducted to the
house of one of the counsellors, and supped with him; and after supper
they returned to the palace, and each retired to his own chamber, where
they slept till morning. When they awoke, they heard the singing of the
virgins and young girls from the houses around the public places of
resort, which we mentioned above. They sung that morning the affection
of conjugial love; the sweetness of which so affected and moved the
hearers, that they perceived sensibly a blessed serenity instilled into
their joys, which at the some time exalted and renewed them. At the hour
appointed the angel said, "Make yourselves ready, and put on the
heavenly garments which our prince sent you;" and they did so, and lo!
the garments were resplendent as with a flaming light; and on their
asking the angel, "Whence is this?" he replied, "Because you are going
to a marriage-ceremony; and when that is the case, our garments always
assume a shining appearance, and become marriage garments."

20. After this the angel conducted them to the house where the nuptials
were to be celebrated, and the porter opened the door; and presently
being admitted within the house, they were received and welcomed by an
angel sent from the bridegroom, and were introduced and shewn to the
seats intended for them: and soon after they were invited into an
ante-chamber, in the middle of which they saw a table, and on it a
magnificent candlestick with seven branches and sconces of gold: against
the walls there were hung silver lamps, which being lighted made the
atmosphere appear of a golden hue: and they observed on each side of the
candlestick two tables, on which were set loaves in three rows; there
were tables also at the four corners of the room, on which were placed
crystal cups. While they were viewing these things, lo! a door opened
from a closet near the marriage-chamber, and six virgins came out, and
after them the bridegroom and the bride, holding each other by the hand,
and advancing towards a seat placed opposite to the candlestick, on
which they seated themselves, the bridegroom on the left hand, and the
bride on the right, while the six virgins stood by the seat near the
bride. The bridegroom was dressed in a robe of bright purple, and a
tunic of fine shining linen, with an ephod, on which was a golden plate
set round with diamonds, and on the plate was engraved a young eagle,
the marriage-ensign of that heavenly society; on his head he wore a
mitre: the bride was dressed in a scarlet mantle, under which was a
gown, ornamented with fine needle-work, that reached from her neck to
her feet, and beneath her bosom she wore a golden girdle, and on her
head a golden crown set with rubies. When they were thus seated, the
bridegroom turning himself towards the bride, put a golden ring on her
finger; he then took bracelets and a pearl necklace, and clasped the
bracelets about her wrists, and the necklace about her neck, and said,
"_Accept these pledges_;" and as she accepted them he kissed her, and
said, "Now thou art mine;" and he called her his wife. On this all the
company cried out, "May the divine blessing be upon you!" These words
were first pronounced by each separately, and afterwards by all
together. They were pronounced also in turn by a certain person sent
from the prince as his representative; and at that instant the
ante-chamber was filled with an aromatic smoke, which was a token of
blessing from heaven. Then the servants in waiting took loaves from the
two tables near the candlestick, and cups, now filled with wine, from
the tables at the corners of the room, and gave to each of the guests
his own loaf and his own cup, and they ate and drank. After this the
husband and his wife arose, and the six virgins attended them with the
silver lamps, now lighted, in their hands to the threshold; and the
married pair entered their chamber; and the door was shut.

21. Afterwards the conducting angel talked with the guests about his ten
companions, acquainting them how he was commissioned to introduce them,
and shew them the magnificent things contained in the prince's palace,
and other wonderful sights; and how they had dined at table with him,
and afterwards had conversed with the wise ones of the society; and he
said, "May I be permitted to introduce them also to you, in order that
they may enjoy the pleasure of your conversation?" So he introduced
them, and they entered into discourse together. Then a certain wise
personage, one of the marriage-guests, said, "Do you understand the
meaning of what you have seen?" They replied, "But little;" and then
they asked him, "Why was the bridegroom, who is now a husband, dressed
in that particular manner?" He answered, "Because the bridegroom, now a
husband, represented the Lord, and the bride, who is now a wife,
represented the church; for marriages in heaven represent the marriage
of the Lord with the church. This is the reason why he wore a mitre on
his head, and was dressed in a robe, a tunic, and an ephod, like Aaron;
and why the bride had a crown on her head, and wore a mantle like a
queen; but to-morrow they will be dressed differently, because this
representation lasts no longer than to-day." They further asked, "Since
he represented the Lord, and she the church, why did she sit at his
right hand?" The wise one replied, "Because there are two things which
constitute the marriage of the Lord with the church--love and wisdom;
the Lord is love, and the church is wisdom; and wisdom is at the right
hand of love; for every member of the church is wise as of himself, and
in proportion as he is wise he receives love from the Lord. The right
hand also signifies power; and love has power by means of wisdom; but,
as we have just observed, after the marriage-ceremony the representation
is changed; for then the husband represents wisdom, and the wife the
love of his wisdom. This love however is not primary, but secondary
love; being derived from the Lord to the wife through the wisdom of the
husband: the love of the Lord, which is the primary love, is the
husband's love of being wise; therefore after marriage, both together,
the husband and his wife, represent the church." They asked again, "Why
did not you men stand by the bridegroom, now the husband, as the six
virgins stood by the bride, now the wife?" The wise one answered,
"Because we to-day are numbered among the virgins; and the number six
signifies all and what is complete." But they said, "Explain your
meaning." He replied, "Virgins signify the church; and the church
consists of both sexes: therefore also we, with respect to the church,
are virgins. That this is the case, is evident from these words in the
Revelation: '_These are those who were not defiled with women; for they
are Virgins: and they follow the Lamb whithersoever he goeth_,' chap.
xiv. 4. And as virgins signify the church, therefore the Lord likened it
to ten Virgins invited to a marriage, Mat. xxv. And as Israel, Zion, and
Jerusalem, signify the church, therefore mention is so often made in the
Word, of the Virgin and Daughter of Israel, of Zion, and of Jerusalem.
The Lord also describes his marriage with the church in these words:
'_upon thy right hand did stand the Queen in gold of Ophir: her clothing
is of wrought gold: she shall be brought unto the king in raiment of
needlework: the Virgins her companions that follow her shall enter into
the king's palace_.' Psalm xlv. 9-16." Lastly they asked, "Is it not
expedient that a priest be present and minister at the marriage
ceremony?" The wise one answered, "This is expedient on the
earth, but not in the heavens, by reason of the representation of the
Lord himself and the church. On the earth they are not aware of this;
but even with us a priest ministers in whatever relates to betrothings,
or marriage contracts, and hears, receives, confirms, and consecrates
the consent of the parties. Consent is the essential of marriage; all
succeeding ceremonies are its formalities."

22. After this the conducting angel went to the six virgins, and gave
them an account of his companions, and requested that they would
vouchsafe to join company with them. Accordingly they came; but when
they drew near, they suddenly retired, and went into the ladies'
apartment to the virgins their companions. On seeing this, the
conducting angel followed them, and asked why they retired so suddenly
without entering into conversation? They replied. "We cannot approach:"
and he said, "Why not?" They answered, "We do not know; but we perceived
something which repelled us and drove us back again. We hope they will
excuse us." The angel then returned to his companions, and told them
what the virgins had said, and added, "I conjecture that your love of
the sex is not chaste. In heaven we love virgins for their beauty and
the elegance of their manners; and we love them intensely, but
chastely." Hereupon his companions smiled and said, "You conjecture
right: who can behold such beauties near and not feel some excitement?"

23. After much entertaining conversation the marriage-guests departed,
and also the ten strangers with their attendant angel; and the evening
being far advanced, they retired to rest. In the morning they heard a
proclamation, TO-DAY IS THE SABBATH. They then arose and asked the angel
what it meant: he replied, "It is for the worship of God, which returns
at stated periods, and is proclaimed by the priests. The worship is
performed in our temples and lasts about two hours; wherefore if it
please you, come along with me, and I will introduce you." So they made
themselves ready, and attended the angel, and entered the temple. It was
a large building capable of containing about three thousand persons, of
a semicircular form, with benches or seats carried round in a continued
sweep according to the figure of the temple; the hinder ones being more
elevated than those in front. The pulpit in front of the seats was drawn
a little from the centre; the door was behind the pulpit on the left
hand. The ten strangers entered with their conducting angel, who pointed
out to them the places where they were to sit; telling them, "Every one
that enters the temple knows his own place by a kind of innate
perception; nor can he sit in any place but his own: in case he takes
another place, he neither hears nor perceives anything, and he also
disturbs the order; the consequence of which is, that the priest is not
inspired."

24. When the congregation had assembled, the priest ascended the pulpit,
and preached a sermon full of the spirit of wisdom. The discourse was
concerning the sanctity of the Holy Scriptures, and the conjunction of
the Lord with both worlds, the spiritual and the natural, by means
thereof. In the illustration in which he then was, he fully proved, that
that holy book was dictated by Jehovah the Lord, and that consequently
He is in it, so as to be the wisdom it contains; but that the wisdom
which is Himself therein, lies concealed under the sense of the letter,
and is opened only to those who are in the truths of doctrine, and at
the same time in goodness of life, and thus who are in the Lord, and the
Lord in them. To his discourse he added a votive prayer and descended.
As the audience were going out, the angel requested the priest to speak
a few words of peace with his ten companions; so he came to them, and
they conversed together for about half an hour. He discoursed concerning
the divine trinity--that it is in Jesus Christ, in whom all the fulness
of the Godhead dwells bodily, according to the declaration of the
apostle Paul; and afterwards concerning the union of charity and faith;
but he said, "the union of charity and truth;" because faith is truth.

25. After expressing their thanks they returned home; and then the angel
said to them, "This is the third day since you came into the society of
this heaven, and you were prepared by the Lord to stay here three days;
it is time therefore that we separate; put off therefore the garments
sent you by the prince, and put on your own." When they had done so,
they were inspired with a desire to be gone; so they departed and
descended, the angel attending them to the place of assembly; and there
they gave thanks to the Lord for vouchsafing to bless them with
knowledge, and thereby with intelligence, concerning heavenly joys and
eternal happiness.

26. "I again solemnly declare, that these things were done and said as
they are related; the former in the world of spirits, which is
intermediate between heaven and hell, and the latter in the society of
heaven to which the angel with the trumpet and the conductor belonged.
Who in the Christian world would have known anything concerning heaven,
and the joys and happiness there experienced, the knowledge of which is
the knowledge of salvation, unless it had pleased the Lord to open to
some person the sight of his spirit, in order to shew and teach them?
That similar things exist in the spiritual world is very manifest from
what were seen and heard by the apostle John, as described in the
Revelation; as that he saw the Son of Man in the midst of seven
candlesticks; also a tabernacle, temple, ark, and altar in heaven; a
book sealed with seven seals; the book opened, and horses going forth
thence; four animals around the throne; twelve thousand chosen out of
every tribe; locusts ascending out of the bottomless pit; a dragon, and
his combat with Michael; a woman bringing forth a male child, and flying
into a wilderness on account of the dragon; two beasts, one ascending
out of the sea, the other out of the earth; a woman sitting upon a
scarlet beast; the dragon cast out into a lake of fire and brimstone; a
white horse and a great supper; a new heaven and a new earth, and the
holy Jerusalem descending described as to its gates, wall, and
foundation; also a river of the water of life, and trees of life bearing
fruits every month; besides several other particulars; all which things
were seen by John, while as to his spirit he was in the spiritual world
and in heaven: not to mention the things seen by the apostles after the
Lord's resurrection; and what were afterwards seen and heard by Peter,
Acts xi.; also by Paul; moreover by the prophets; as by Ezekiel, who saw
four animals which were cherubs, chap i. and chap x.; a new temple and a
new earth, and an angel measuring them, chap. xl.-xlviii.; and was led
away to Jerusalem, and saw there abominations: and also into Chaldea
into captivity, chap. viii. and chap. xi. The case was similar with
Zechariah, who saw a man riding among myrtles; also four horns, chap. i.
8, and following verses; and afterwards a man with a measuring-line in
his hand, chap. ii. 1, and following verses; likewise a candlestick and
two olive trees, chap. iv. 2, and following verses; also a flying roll
and an ephah, chap. v. 1, 6; also four chariots going forth between two
mountains, and horses, chap. vi. 1, and following verses. So likewise
with Daniel, who saw four beasts coming up out of the sea, chap. vii. 1,
and following verses; also combats of a ram and he-goat, chap. viii. 1,
and following verses; who also saw the angel Gabriel, and had much
discourse with him, chap. ix.: the youth of Elisha saw chariots and
horses of fire round about Elisha, and saw them when his eyes were
opened, 2 Kings vi. 15, and following verses. From these and several
other instances in the Word, it is evident, that the things which exist
in the spiritual world, appeared to many both before and after the
Lord's coming: is it any wonder then, that the same things should now
also appear when the church is commencing, or when the New Jerusalem is
coming down from the Lord out of heaven?"

ON MARRIAGES IN HEAVEN.

27. That there are marriages in heaven cannot be admitted as an article
of faith by those who imagine that a man after death is a soul or
spirit, and who conceive of a soul or spirit as of a rarefied ether or
vapor; who imagine also, that a man will not live as a man till after
the day of the last judgment; and in general who know nothing respecting
the spiritual world, in which angels and spirits dwell, consequently in
which there are heavens and hells: and as that world has been heretofore
unknown, and mankind have been in total ignorance that the angels of
heaven are men, in a perfect form, and in like manner infernal spirits,
but in an imperfect form, therefore it was impossible for anything to be
revealed concerning marriages in that world; for if it had it would have
been objected, "How can a soul be joined with a soul, or a vapor with a
vapor, as one married partner with another here on earth?" not to
mention other similar objections, which, the instant they were made,
would take away and dissipate all faith respecting marriages in another
life. But now, since several particulars have been revealed concerning
that world, and a description has also been given of its nature and
quality, in the treatise on HEAVEN AND HELL, and also in the APOCALYPSE
REVEALED, the assertion, that marriages take place in that world, may be
so far confirmed as even to convince the reason by the following
propositions: I. _A man (homo) lives a man after death._ II. _In this
case a male is a male, and a female a female._ III. _Every one's
peculiar love remains with him after death._ IV. _The love of the sex
especially remains; and with those who go to heaven, which is the case
with all who become spiritual here on earth, conjugial love remains._ V.
_These things fully confirmed by ocular demonstration._ VI.
_Consequently that there are marriages in the heavens._ VII. _Spiritual
nuptials are to be understood by the Lord's words, where he says, that
after the resurrection they are not given in marriage._ We will now give
an explanation of these propositions in their order.

28. I. A MAN LIVES A MAN AFTER DEATH. That a man lives a man after death
has been heretofore unknown in the world, for the reasons just now
mentioned; and, what is surprising, it has been unknown even in the
Christian world, where they have the Word, and illustration thence
concerning eternal life, and where the Lord himself teaches, _That all
the dead rise again; and that God is not the God of the dead but of the
living_, Matt. xxii. 31, 32. Luke xx. 37, 38. Moreover, a man, as to the
affections and thoughts of his mind, is in the midst of angels and
spirits, and is so consociated with them that were he to be separated
from them he would instantly die. It is still more surprising that this
is unknown, when yet every man that has departed this life since the
beginning of creation, after his decease has come and does still come to
his own, or, as it is said in the Word, has been gathered and is
gathered to his own: besides every one has a common perception, which is
the same thing as the influx of heaven into the interiors of his mind,
by virtue of which he inwardly perceives truths, and as it were sees
them, and especially this truth, that he lives a man after death; a
happy man if he has lived well, and an unhappy one if he has lived ill.
For who does not think thus, while he elevates his mind in any degree
above the body, and above the thought which is nearest to the senses; as
is the case when he is interiorly engaged in divine worship, and when he
lies on his death-bed expecting his dissolution; also when he hears of
those who are deceased, and their lot? I have related a thousand
particulars respecting departed spirits, informing certain persons that
are now alive concerning the state of their deceased brethren, their
married partners, and their friends. I have written also concerning the
state of the English, the Dutch, the Papists, the Jews, the Gentiles,
and likewise concerning the state of Luther, Calvin, and Melancthon; and
hitherto I never heard any one object, "How can such be their lot, when
they are not yet risen from their tombs, the last judgement not being
yet accomplished? Are they not in the meantime mere vaporous and
unsubstantial souls residing, in some place of confinement (_in quodam
pu seu ubi_)?" Such objections I have never yet heard from any quarter;
whence I have been led to conclude, that every one perceives in himself
that he lives a man after death. Who that has loved his married partner
and his children when they are dying or are dead, will not say within
himself (if his thought be elevated above the sensual principles of the
body) that they are in the hand of God, and that he shall see them again
after his own death, and again be joined with them in a life of love and
joy?

29. Who, that is willing, cannot see from reason, that a man after death
is not a mere vapor, of which no idea can be formed but as of a breath
of wind, or of air and ether, and that such vapor constitutes or
contains in it the human soul, which desires and expects conjunction
with its body, in order that it may enjoy the bodily senses and their
delights, as previously in the world? We cannot see, that if this were
the case with a man after death, his state would be more deplorable than
that of fishes, birds, and terrestrial animals, whose souls are not
alive, and consequently are not in such anxiety of desire and
expectation? Supposing a man after death to be such a vapor, and thus a
breath of wind, he would either fly about in the universe, or according
to certain traditions, would be reserved in a place of confinement, or
in the _limbo_ of the ancient fathers, until the last judgement. Who
cannot hence from reason conclude, that those who have lived since the
beginning of creation, which is computed to be about six thousand years
ago, must be still in a similar anxious state, and progressively more
anxious, because all expectation arising from desire produces anxiety,
and being continued from time to time increases it; consequently, that
they must still be either floating about in the universe, or be kept
shut up in confinement, and thereby in extreme misery; and that must be
the case with Adam and his wife, with Abraham, Isaac, and Jacob, and
with all who have lived since that time? All this being supposed true,
it must needs follow, that nothing would be more deplorable than to be
born a man. But the reverse of this is provided by the Lord, who is
Jehovah from eternity and the Creator of the universe; for the state of
the man that conjoins himself with him by a life according to his
precepts, becomes more blessed and happy after death than before it in
the world; and it is more blessed and happy from this circumstance, that
the man then is spiritual, and a spiritual man is sensible of and
perceives spiritual delight, which is a thousand times superior to
natural delight.

30. That angels and spirits are men, may plainly appear from those seen
by Abraham, Gideon, Daniel, and the prophets, and especially by John
when he wrote the Revelation, and also by the women in the Lord's
sepulchre, yea, from the Lord himself as seen by the disciples after his
resurrection. The reason of their being seen was, because the eyes of
the spirits of those who saw them were opened; and when the eyes of the
spirit are opened, angels appear in their proper form, which is the
human; but when the eyes of the spirit are closed, that is, when they
are veiled by the vision of the bodily eyes, which derive all their
impressions from the material world, then they do not appear.

31. It is however to be observed, that a man after death is not a
natural, but a spiritual man; nevertheless he still appears in all
respects like himself; and so much so, that he knows not but, that he is
still in the natural world: for he has a similar body, countenance,
speech, and senses; for he has a similar affection and thought, or will
and understanding. He is indeed actually not similar, because he is a
spiritual, and consequently an interior man; but the difference does not
appear to him, because he cannot compare his spiritual state with his
former natural state, having put off the latter, and being in the
former; therefore I have often heard such persons say, that they know
not but that they are in the former world, with this difference,
however, that they no longer see those whom they had left in that world;
but that they see those who had departed out of it, or were deceased.
The reason why they now see the latter and not the former, is, because
they are no longer natural men, but spiritual or substantial; and a
spiritual or substantial man sees a spiritual or substantial man, as a
natural or material man sees a natural or material man, but not _vice
versa_, on account of the difference between what is substantial and
what is material, which is like the difference between what is prior and
what is posterior; and what is prior, being in itself purer, cannot
appear to what is posterior, which in itself is grosser; nor can what is
posterior, being grosser, appear to what is prior, which in itself is
purer; consequently an angel cannot appear to a man of this world, nor a
man of this world to an angel. The reason why a man after death is a
spiritual or substantial man, is, because this spiritual or substantial
man lay inwardly concealed in the natural or material man; which natural
or material man was to it as a covering, or as a skin about to be cast
off; and when the covering or skin is cast off, the spiritual or
substantial man comes forth, a purer, interior, and more perfect man.
That the spiritual man is still a perfect man, notwithstanding his being
invisible to the natural man, is evident from the Lord's being seen by
the apostles after his resurrection, when he appeared, and presently he
did not appear; and yet he was a man like to himself both when seen and
when not seen: it is also said, that when they saw him, their eyes were
opened.

32. II. IN THIS CASE A MALE IS A MALE, AND A FEMALE A FEMALE. Since a
man (_homo_) lives a man after death, and man is male and female, and
there is such a distinction between the male principle and the female
principle, that the one cannot be changed into the other, it follows,
that after death the male lives a male, and the female a female, each
being a spiritual man. It is said that the male principle cannot be
changed into the female principle, nor the female into the male, and
that therefore after death the male is a male, and the female a female;
but as it is not known in what the masculine principle essentially
consists, and in what the feminine, it may be expedient briefly to
explain it. The essential distinction between the two is this: in the
masculine principle, love is inmost, and its covering is wisdom; or,
what is the same, the masculine principle is love covered (or veiled) by
wisdom; whereas in the feminine principle, the wisdom of the male is
inmost, and its covering is love thence derived; but this latter love is
feminine, and is given by the Lord to the wife through the wisdom of the
husband; whereas the former love is masculine, which is the love of
growing wise, and is given by the Lord to the husband according to the
reception of wisdom. It is from this circumstance, that the male is the
wisdom of love, and the female is the love of that wisdom; therefore
from creation there is implanted in each a love of conjunction so as to
become a one; but on this subject more will be said in the following
pages. That the female principle is derived from the male, or that the
woman was taken out of the man, is evident from these words in Genesis:
_Jehovah God took out one of the man's ribs, and closed up the flesh in
the place thereof; and he builded the rib, which he had taken out of the
man, into a woman; and he brought her to the man; and the man said, This
is bone of my bones, and flesh of my flesh; hence she shall be called
Eve, because she was taken out of man_, chap. ii. 21-23: the
signification of a rib and of flesh will be shewn elsewhere.

33. From this primitive formation it follows, that by birth the
character of the male is intellectual, and that the female character
partakes more of the will principle; or, what amounts to the same, that
the male is born into the affection of knowing, understanding, and
growing wise, and the female into the love of conjoining herself with
that affection in the male. And as the interiors form the exteriors to
their own likeness, and the masculine form is the form of intellect, and
the feminine is the form of the love of that intellect, therefore the
male and the female differ as to the features of the face, the tone of
the voice, and the form of the body; the male having harder features, a
harsher tone of voice, a stronger body, and also a bearded chin, and in
general a form less beautiful than that of the female; they differ also
in their gestures and manners; in a word, they are not exactly similar
in a single respect; but still, in every particular of each, there is a
tendency to conjunction; yea, the male principle in the male, is male in
every part of his body, even the most minute, and also in every idea of
his thought, and every spark of his affection; the same is true of the
female principle in the female; and since of consequence the one cannot
be changed into the other, it follows, that after death a male is a
male, and a female a female.

34. III. EVERY ONE'S PECULIAR LOVE REMAINS WITH HIM AFTER DEATH. Man
knows that there is such a thing as love; but he does not know what love
is. He knows that there is such a thing from common discourse; as when
it is said, that such a one loves me, that a king loves his subjects,
and subjects love their king; that a husband loves his wife, and a
mother her children, and _vice versa_; also when it is said, that any
one loves his country, his fellow citizens, and his neighbour; in like
manner of things abstracted from persons; as when it is said that a man
loves this or that. But although the term love is thus universally
applied in conversation, still there is scarcely any one that knows what
love is: even while meditating on the subject, as he is not then able to
form any distinct idea concerning it, and thus not to fix it as present
in the light of the understanding, because of its having relation not to
light but to heat, he either denies its reality, or he calls it merely
an influent effect arising from the sight, the hearing, and the
conversation, and thus accounts for the motions to which it gives birth;
not being at all aware, that love is his very life, not only the common
life of his whole body and of all his thoughts, but also the life of all
their particulars. A wise man may perceive this from the consideration,
that if the affection of love be removed, he is incapable both of
thinking and acting; for in proportion as that affection grows cold, do
not thought, speech, and action grow cold also? and in proportion as
that affection grows warm, do not they also grow warm in the same
degree? Love therefore is the heat of the life of man (_hominis_), or
his vital heat. The heat of the blood, and also its redness, are from
this source alone. The fire of the angelic sun, which is pure love,
produces this effect.

35. That every one has his own peculiar love, or a love distinct from
that of another; that is, that no two men have exactly the same love,
may appear from the infinite variety of human countenances, the
countenance being a type of the love; for it is well known that the
countenance is changed and varied according to the affection of love; a
man's desires also, which are of love, and likewise his joys and
sorrows, are manifested in the countenance. From this consideration it
is evident, that every man is his own peculiar love; yea, that he is the
form of his love. It is however to be observed, that the interior man,
which is the same with his spirit which lives after death, is the form
of his love, and not so the exterior man which lives in this world,
because the latter has learnt from infancy to conceal the desires of his
love; yea, to make a pretence and show of desires which are different
from his own.

36. The reason why every one's peculiar love remains with him after
death, is, because, as was said just above, n. 34, love is a man's
(_hominis_) life; and hence it is the man himself. A man also is his own
peculiar thought, thus his own peculiar intelligence and wisdom; but
these make a one with his love; for a man thinks from this love and
according to it; yea, if he be in freedom, he speaks and acts in like
manner; from which it may appear, that love is the _esse_ or essence of
a man's life, and that thought is the _existere_ or existence of his
life thence derived; therefore speech and action, which are said to flow
from the thought, do not flow from the thought, but from the love
through the thought. From much experience I have learned that a man
after death is not his own peculiar thought, but that he is his own
peculiar affection and derivative thought; or that he is his own
peculiar love and derivative intelligence; also that a man after death
puts off everything which does not agree with his love; yea, that he
successively puts on the countenance, the tone of voice, the speech, the
gestures, and the manners of the love proper to his life: hence it is,
that the whole heaven is arranged in order according to all the
varieties of the affections of the love of good, and the whole hell
according to all the affections of the love of evil.

37. IV. THE LOVE OF THE SEX ESPECIALLY REMAINS; AND WITH THOSE WHO GO TO
HEAVEN, WHICH IS THE CASE WITH ALL WHO BECOME SPIRITUAL HERE ON EARTH,
CONJUGIAL LOVE REMAINS. The reason why the love of the sex remains with
man (_homo_) after death, is, because after death a male is a male and a
female a female; and the male principle in the male is male (or
masculine) in the whole and in every part thereof; and so is the female
principle in the female; and there is a tendency to conjunction in all
their parts, even the most singular; and as this conjunctive tendency
was implanted from creation, and thence perpetually influences, it
follows, that the one desires and seeks conjunction with the other.
Love, considered itself, is a desire and consequent tendency to
conjunction; and conjugial love to conjunction into a one; for the
male-man and the female-man were so created, that from two they may
become as it were one man, or one flesh; and when they become a one,
then, taken together they are a man (_homo_) in his fulness; but without
such conjunction, they are two, and each is a divided or half-man. Now
as the above conjunctive tendency lies concealed in the inmost of every
part of the male, and of every part of the female, and the same is true
of the faculty and desire to be conjoined together into a one, it
follows, that the mutual and reciprocal love of the sex remains with men
(_homines_) after death.

38. We speak distinctively of the love of the sex and of conjugial love,
because the one differs from the other. The love of the sex exists with
the natural man; conjugial love with the spiritual man. The natural man
loves and desires only external conjunctions, and the bodily pleasures
thence derived; whereas the spiritual man loves and desires internal
conjunctions and the spiritual satisfactions thence derived; and these
satisfactions he perceives are granted with one wife, with whom he can
perpetually be more and more joined together into a one: and the more he
enters into such conjunction the more he perceives his satisfactions
ascending in a similar degree, and enduring to eternity; but respecting
anything like this the natural man has no idea. This then is the reason
why it is said, that after death conjugial love remains with those who
go to heaven, which is the case with all those who become spiritual here
on earth.

39. V. THESE THINGS FULLY CONFIRMED BY OCULAR DEMONSTRATION. That a man
(_homo_) lives as a man after death, and that in this case a male is a
male, and a female a female; and that every one's peculiar love remains
with him after death, especially the love of the sex and conjugial love,
are positions which I have wished hitherto to confirm by such arguments
as respect the understanding, and are called rational; but since man
(_homo_) from his infancy, in consequence of what has been taught him by
his parents and masters, and afterwards by the learned and the clergy,
has been induced to believe, that he shall not live a man after death
until the day of the last judgement, which has now been expected for six
thousand years; and several have regarded this article of faith as one
which ought to be believed, but not intellectually conceived, it was
therefore necessary that the above positions should be confirmed also by
ocular proofs; otherwise a man who believes only the evidence of his
senses, in consequence of the faith previously implanted, would object
thus: "If men lived men after death, I should certainly see and hear
them: who has ever descended from heaven, or ascended from hell, and
given such information?" In reply to such objections it is to be
observed, that it never was possible, nor can it ever be, that any angel
of heaven should descend, or any spirit of hell ascend, and speak with
any man, except with those who have the interiors of the mind or spirit
opened by the Lord; and this opening of the interiors cannot be fully
effected except with those who have been prepared by the Lord to receive
the things which are of spiritual wisdom: on which accounts it has
pleased the Lord thus to prepare me, that the state of heaven and hell,
and of the life of men after death, might not remain unknown, and be
laid asleep in ignorance, and at length buried in denial. Nevertheless,
ocular proofs on the subjects above mentioned, by reason of their
copiousness, cannot here be adduced; but they have been already adduced
in the treatise on HEAVEN and HELL, and in the CONTINUATION RESPECTING
THE SPIRITUAL WORLD, and afterwards in the APOCALYPSE REVEALED; but
especially, in regard to the present subject of marriages, in the
MEMORABLE RELATIONS which are annexed to the several paragraphs or
chapters of this work.

40. VI. CONSEQUENTLY THERE ARE MARRIAGES IN HEAVEN. This position having
been confirmed by reason, and at the same time by experience, needs no
further demonstration.

41. VII. SPIRITUAL NUPTIALS ARE TO BE UNDERSTOOD BY THE LORD'S WORDS,
"AFTER THE RESURRECTION THEY ARE NOT GIVEN IN MARRIAGE." In the
Evangelists are these words, _Certain of the Sadducees, who say that
there is no resurrection, asked Jesus, saying, Master, Moses wrote, If a
man die, having no children, his brother shall take his wife, and raise
up seed unto his brother. Now there were with us seven brethren and the
first, when he had married a wife, deceased, and having no issue, left
his wife unto his brother; likewise the second also, and the third unto
the seventh; last of all the woman died also; therefore in the
resurrection whose wife shall she be of the seven? But Jesus answering,
said unto them, The sons of this generation marry, and are given in
marriage; but those who shall be accounted worthy to attain to another
generation, 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 the sons of God, being sons of the
resurrection. But that the dead rise again, even Moses shewed at the
bush, when he called the Lord the God of Abraham, 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. 22-32; Mark
xii. 18-27. By these words the Lord taught two things; first, that a man
(_homo_) rises again after death; and secondly, that in heaven they are
not given in marriage. That a man rises again after death, he taught by
these words, _God is not the God of the dead, but of the living_, and
when he said that Abraham, Isaac, and Jacob, are alive: he taught the
same also in the parable concerning the rich man in hell, and Lazarus in
heaven, Luke xvi. 22-31. Secondly, that in heaven they are not given in
marriage, he taught by these words, "_Those who shall be accounted
worthy to attain to another generation, neither marry nor are given in
marriage_." That none other than spiritual nuptials are here meant, is
very evident from the words which immediately follow--"_neither can they
die any more; because they are like unto the angels, and are the sons of
God, being sons of the resurrection_." Spiritual nuptials mean
conjunction with the Lord, which is effected on earth; and when it is
effected on earth, it is also effected in the heavens; therefore in the
heavens there is no repetition of nuptials, nor are they again given in
marriage: this is also meant by these words, "_The sons of this
generation marry and are given in marriage; but those who are accounted
worthy to attain to another generation, neither marry nor are given in
marriage_". The latter are also called by the Lord "_sons of nuptials_"
Matt, ix. 15; Mark ii. 19; and in this place, _angels, sons of God, and
sons of the resurrection_. That to celebrate nuptials, signifies to be
joined with the Lord, and that to enter into nuptials is to be received
into heaven by the Lord, is manifest from the following passages: _The
kingdom of heaven is like unto a man, a king, who made a marriage
(nuptials) his son, and sent out servants and invited to the marriage_.
Matt. xxii. 2-14. _The kingdom of heaven is like unto ten virgins, who
went forth to meet the bridegroom: of whom five being prepared entered
into the marriage (nuptials)_, Matt. xxv. 1, and the following verses.
That the Lord here meant himself, is evident from verse 13, where it is
said, _Watch ye; because ye know not the day and hour in which the Son
of Man will come_: also from the Revelation, _The time of the marriage
of the Lamb is come, and his wife hath made herself ready; blessed are
those who are called to the marriage supper of the Lamb_, xix. 7, 9.
That there is a spiritual meaning in everything which the Lord spake,
has been fully shewn in the DOCTRINE OF THE NEW JERUSALEM CONCERNING THE
SACRED SCRIPTURE, published at Amsterdam in the year 1763.

       *       *       *       *       *

42. To the above I shall add two MEMORABLE RELATIONS RESPECTING THE
SPIRITUAL WORLD. The first is as follows: One morning I was looking
upwards into heaven and saw over me three expanses one above another; I
saw that the first expanse, which was nearest, opened, and presently the
second which was above it, and lastly the third which was highest; and
by virtue of illustration thence, I perceived, that above the first
expanse were the angels who compose the first or lowest heaven; above
the second expanse were the angels who compose the second or middle
heaven; and above the third expanse were the angels who compose the
third or highest heaven. I wondered at first what all this meant: and
presently I heard from heaven a voice as of a trumpet, saying, "We have
perceived, and now see, that you are meditating on CONJUGIAL LOVE; and
we are aware that no one on earth as yet knows what true conjugial love
is in its origin and in its essence; and yet it is of importance that it
should be known: therefore it has pleased the Lord to open the heavens
to you in order that illustrating light and consequent perception may
flow into the interiors of your mind. With us in the heavens, especially
in the third heaven, our heavenly delights are principally derived from
conjugial love; therefore, in consequence of leave granted us, we will
send down to you a conjugial pair for your inspection and observation;"
and lo! instantly there appeared a chariot descending from the highest
or third heaven, in which I saw one angel; but as it approached I saw
therein two. The chariot at a distance glittered before my eyes like a
diamond, and to it were harnessed young horses white as snow; and those
who sat in the chariot held in their hands two turtle-doves, and called
to me, saying, "Do you wish us to come nearer to you? but in this case
take heed, lest the radiance, which is from the heaven whence we have
descended, and is of a flaming quality, penetrate too interiorly; by its
influence the superior ideas of your understanding, which are in
themselves heavenly, may indeed be illustrated; but these ideas are
ineffable in the world in which you dwell: therefore what you are about
to hear, receive rationally, that you may explain it so that it may be
understood." I replied, "I will observe your caution; come nearer:" so
they came nearer; and lo! it was a husband and his wife; who said, "We
are a conjugial pair: we have lived happy in heaven from the earliest
period, which you call the golden age, and have continued during that
time in the same bloom of youth in which you now see us." I viewed each
of them attentively, because I perceived they represented conjugial love
in its life and in its decoration; in its life in their faces, and in
its decoration in their raiment; for all the angels are affections of
love in a human form. The ruling affection itself shines forth from
their faces; and from the affection, and according to it, the kind and
quality of their raiment is derived and determined: therefore it is said
in heaven, that every one is clothed by his own affection. The husband
appeared of a middle age, between manhood and youth: from his eyes
darted forth sparkling light derived from the wisdom of love; by virtue
of which light his face was radiant from its inmost ground; and in
consequence of such radiance the surface of his skin had a kind of
refulgence, whereby his whole face was one resplendent comeliness. He
was dressed in an upper robe which reached down to his feet and
underneath it was a vesture of hyacinthine blue, girded about with a
golden band, upon which were three precious stones, two sapphires on the
sides, and a carbuncle in the middle; his stockings were of bright
shining linen, with threads of silver interwoven, and his shoes were of
velvet: such was the representative form of conjugial love with the
husband. With the wife it was this; I saw her face, and I did not see
it; I saw it as essential beauty, and I did not see it because this
beauty was inexpressible; for in her face there was a splendor of
flaming light, such as the angels in the third heaven enjoy, and this
light made my sight dim; so that I was lost in astonishment: she
observing this addressed me, saying, "What do you see?" I replied, "I
see nothing but conjugial love and the form thereof; but I see, and I do
not see." Hereupon she turned herself sideways from her husband; and
then I was enabled to view her more attentively. Her eyes were bright
and sparkling from the light of her own heaven, which light, as was
said, is of a flaming quality, which it derives from the love of wisdom;
for in that heaven wives love their husbands from their wisdom, and in
it, and husbands love their wives from that love of wisdom and in it, as
directed towards themselves; and thus they are united. This was the
origin of her beauty; which was such that it would be impossible for any
painter to imitate and exhibit it in its form, for he has no colors
bright and vivid enough to express its lustre; nor is it in the power of
his art to depict such beauty: her hair was arranged in becoming order
so as to correspond with her beauty; and in it were inserted diadems of
flowers; she had a necklace of carbuncles, from which hung a rosary of
chrysolites; and she wore pearl bracelets: her upper robe was scarlet,
and underneath it she had a purple stomacher, fastened in front with
clasps of rubies; but what surprised me was, that the colors varied
according to her aspect in regard to her husband, being sometimes more
glittering, sometimes less; if she were looking towards him, more, if
sideways, less. When I had made these observations, they again talked
with me; and when the husband was speaking, he spoke at the same time as
from his wife; and when the wife was speaking, she spoke at the same
time as from her husband; such was the union of their minds from whence
speech flows; and on this occasion I also heard the tone of voice of
conjugial love; inwardly it was simultaneous, and it proceeded from the
delights of a state of peace and innocence. At length they said, "We are
recalled; we must depart;" and instantly they again appeared to be
conveyed in a chariot as before. They went by a paved way through
flowering shrubberies, from the beds of which arose olive and
orange-trees laden with fruit: and when they approached their own
heaven, they were met by several virgins, who welcomed and introduced
them.

43. After this I saw an angel from that heaven holding in his hand a
roll of parchment, which he unfolded, saying, "I see that you are
meditating on conjugial love; in this parchment are contained arcana of
wisdom respecting that love, which have never yet been disclosed in the
world. They are now to be disclosed, because it is of importance that
they should be: those arcana abound more in our heaven than in the rest,
because we are in the marriage of love and wisdom; but I prophesy that
none will appropriate to themselves that love, but those who are
received by the Lord into the New Church, which is the New Jerusalem."
Having said this, the angel let down the unfolded parchment, which a
certain angelic spirit received from him, and laid on a table in a
certain closet, which he instantly locked, and holding out the key to
me, said, "Write."

44. THE SECOND MEMORABLE RELATION. I once saw three spirits recently
deceased, who were wandering about in the world of spirits, examining
whatever came in their way, and inquiring concerning it. They were all
amazement to find that men lived altogether as before, and that the
objects they saw were similar to those they had seen before: for they
knew that they were departed out of the former or natural world, and
that in that world they believed that they should not live as men until
after the day of the last judgement, when they should be again clothed
with the flesh and bones that had been laid in the tomb; therefore, in
order to remove all doubt of their being really and truly men, they by
turns viewed and touched themselves and others, and felt the surrounding
objects and by a thousand proofs convinced themselves that they now were
men as in the former world; besides which they saw each other in a
brighter light, and the surrounding objects in superior splendor, and
thus their vision was more perfect. At that instant two angelic spirits
happening to meet them, accosted them, saying, "Whence are you?" They
replied, "We have departed out of a world, and again we live in a world;
thus we have removed from one world to another; and this surprises us."
Hereupon the three novitiate spirits questioned the two angelic spirits
concerning heaven; and as two of the three novitiates were youths, and
there darted from their eyes as it were a sparkling fire of lust for the
sex, the angelic spirit said, "Possibly you have seen some females;" and
they replied in the affirmative; and as they made inquiry respecting
heaven, the angelic spirits gave them the following information: "In
heaven there is every variety of magnificent and splendid objects, and
such things as the eye had never seen; there are also virgins and young
men; virgins of such beauty that they may be called personifications of
beauty, and young men of such morality that they may be called
personifications of morality; moreover the beauty of the virgins and the
morality of the young men correspond to each other, as forms mutually
suited to each other." Hereupon the two novitiates asked, "Are there in
heaven human forms altogether similar to those in the natural world?"
And it was replied, "They are altogether similar; nothing is wanting in
the male, and nothing in the female; in a word, the male is a male, and
the female a female, in all the perfection of form in which they were
created: retire, if you please, and examine if you are deficient in
anything, and whether you are not a complete man as before." Again, the
novitiates said, "We have been told in the world we have left, that in
heaven they are not given in marriage, because they are angels:--is
there then the love of the sex there?" And the angelic spirits replied,
"In heaven _your_ love of the sex does not exist; but we have the
angelic love of the sex, which is chaste, and devoid all libidinous
allurement." Hereupon the novitiates observed, "If there be a love of
the sex devoid of all allurement, what in such cases is the love of the
sex?" And while they were thinking about this love they sighed, and
said, "Oh, how dry and insipid is the joy of heaven! What young man, if
this be the case, can possibly wish for heaven? Is not such love barren
and devoid of life?" To this the angelic spirits replied, with a smile,
"The angelic love of the sex, such as exists in heaven, is nevertheless
full of the inmost delights: it is the most agreeable expansion of all
the principles of the mind, and thence of all the parts of the breast,
existing inwardly in the breast, and sporting therein as the heart
sports with the lungs, giving birth thereby to respiration, tone of
voice, and speech; so that the intercourse between the sexes, or between
youths and virgins, is an intercourse of essential celestial sweets,
which are pure. All novitiates, on ascending into heaven, are examined
as to the quality of their chastity, being let into the company of
virgins, the beauties of heaven, who from their tone of voice, their
speech, their face, their eyes, their gesture, and their exhaling
sphere, perceive what is their quality in regard to the love of the sex;
and if their love be unchaste, they instantly quit them, and tell their
fellow angels that they have seen satyrs or priapuses. The new comers
also undergo a change, and in the eyes of the angels appear rough and
hairy, and with feet like calves' or leopards', and presently they are
cast down again, lest by their lust they should defile the heavenly
atmosphere." On receiving this information, the two novitiates again
said, "According to this, there is no love of the sex in heaven; for
what is a chaste love of the sex, but a love deprived of the essence of
its life? And must not all the intercourse of youths and virgins, in
such case, consist of dry insipid joys? We are not stocks and stones,
but perceptions and affections of life." To this the angelic spirits
indignantly replied, "You are altogether ignorant what a chaste love of
the sex is; because as yet you are not chaste. This love is the very
essential delight of the mind, and thence of the heart; and not at the
same time of the flesh beneath the heart. Angelic chastity, which is
common to each sex, prevents the passage of that love beyond the
enclosure of the heart; but within that and above it, the morality of a
youth is delighted with the beauty of a virgin in the delights of the
chaste love of the sex: which delights are of too interior a nature, and
too abundantly pleasant, to admit of any description in words. The
angels have this love of the sex, because they have conjugial love only;
which love cannot exist together with the unchaste love of the sex. Love
truly conjugial is chaste, and has nothing in common with unchaste love,
being confined to one of the sex, and separate from all others; for it
is a love of the spirit and thence of the body, and not a love of the
body and thence of the spirit; that is, it is not a love infesting the
spirit." On hearing this, the two young novitiates rejoiced, and said,
"There still exists in heaven a love of the sex; what else is conjugial
love?" But the angelic spirits replied, "Think more profoundly, weigh
the matter well in your minds, and you will perceive, that your love of
the sex is a love extra-conjugial, and quite different from conjugial
love; the latter being as distinct from the former, as wheat is from
chaff, or rather as the human principle is from the bestial. If you
should ask the females in heaven, 'What is love extra-conjugial?' I take
upon me to say, their reply will be, 'What do you mean? What do you say?
How can you utter a question which so wounds our ears? How can a love
that is not created be implanted in any one?' If you should then ask
them, 'What is love truly conjugial?' I know they will reply, 'It is not
the love of the sex, but the love of one of the sex; and it has no other
ground of existence than this, that when a youth sees a virgin provided
by the Lord, and a virgin sees a youth, they are each made sensible of a
conjugial principle kindling in their hearts, and perceive that each is
the other's, he hers, and she his; for love meets love and causes them
to know each other, and instantly conjoins their souls, and afterwards
their minds, and thence enters their bosoms, and after the nuptials
penetrates further, and thus becomes love in its fulness, which grows
every day into conjunction, till they are no longer two, but as it were
one.' I know also that they will be ready to affirm in the most solemn
manner, that they are not acquainted with any other love of the sex; for
they say, 'How can there be a love of the sex, unless it be tending
mutually to meet, and reciprocal, so as to seek an eternal union, which
consists in two becoming one flesh?'" To this the angelic spirits added,
"In heaven they are in total ignorance what whoredom is; nor do they
know that it exists, or that its existence is even possible. The angels
feel a chill all over the body at the idea of unchaste or
extra-conjugial love; and on the other hand, they feel a genial warmth
throughout the body arising from chaste or conjugial love. With the
males, all the nerves lose their proper tension at the sight of a
harlot, and recover it again at the sight of a wife." The three
novitiates, on hearing this, asked, "Does a similar love exist between
married partners in the heavens as in the earths?" The two angelic
spirits replied, that it was altogether similar; and as they perceived
in the novitiates an inclination to know, whether in heaven there were
similar ultimate delights, they said, that they were exactly similar,
but much more blessed, because angelic perception and sensation is much
more exquisite than human: "and what," added they, "is the life of that
love unless derived from a flow of vigor? When this vigor fails, must
not the love itself also fail and grow cold? Is not this vigor the very
measure, degree, and basis of that love? Is it not its beginning, its
support, and its fulfilment? It is a universal law, that things primary
exist, subsist, and persist from things ultimate: this is true also of
that love; therefore unless there were ultimate delights, there would be
no delights of conjugial love." The novitiates then asked, whether from
the ultimate delights of that love in heaven any offspring were
produced; and if not, to what use did those delights serve? The angelic
spirit answered, that natural offspring were not produced, but spiritual
offspring: and the novitiates said, "What are spiritual offspring?" They
replied, "Two conjugial partners by ultimate delights are more and more
united in the marriage of good and truth, which is the marriage of love
and wisdom; and love and wisdom are the offspring produced therefrom: in
heaven the husband is wisdom, and the wife is the love thereof, and both
are spiritual; therefore, no other than spiritual offspring can be there
conceived and born: hence it is that the angels, after such delights, do
not experience sadness, as some do on earth, but are cheerful; and this
in consequence of a continual influx of fresh powers succeeding the
former, which serve for their renovation, and at the same time
illustration: for all who come into heaven, return into their vernal
youth, and into the vigor of that age, and thus continue to eternity."
The three novitiates, on hearing this, said, "Is it not written in the
Word, that in heaven they are not given in marriage, because they are
angels?" To which the angelic spirits replied, "Look up into heaven and
you will receive an answer:" and they asked, "Why are we to look up into
heaven?" They said, "Because thence we receive all interpretations of
the Word. The Word is altogether spiritual and the angels being
spiritual, will teach the spiritual understanding of it." They did not
wait long before heaven was opened over their heads, and two angels
appeared in view, and said, "There are nuptials in the heavens, as on
earth; but only with those in the heavens who are in the marriage of
good and truth; nor are any other angels: therefore it is spiritual
nuptials, which relate to the marriage of good and truth, that are there
understood. These (viz. spiritual nuptials) take place on earth, but not
after departure thence, thus not in the heavens; as it is said of the
live foolish virgins, who were also invited to the nuptials, that they
could not enter, because they were not in the marriage of good and
truth; for they had no oil, but only lamps. Oil signifies good, and
lamps truth; and to be given in marriage denotes to enter heaven, where
the marriage of good and truth takes place." The three novitiates were
made glad by this intelligence; and being filled with a desire of
heaven, and with the hope of heavenly nuptials, they said, "We will
apply ourselves with all diligence to the practice of morality and a
becoming conduct of life, that we may enjoy our wishes."

       *       *       *       *       *

ON THE STATE OF MARRIED PARTNERS AFTER DEATH.

45. That there are marriages in the heavens, has been shewn just above;
it remains now to be considered, whether the marriage-covenant ratified
in the world will remain and be in force after death, or not. As this is
a question not of judgement but of experience, and as experience herein
has been granted me by consociation with angels and spirits, I will here
adduce it; but yet so that reason may assent thereto. To have this
question determined, is also an object of the wishes and desires of all
married persons; for husbands who have loved their wives, in case they
die, are desirous to know whether it be well with them, and whether they
shall ever meet again; and the same is true of wives in regard to their
husbands. Many married pairs also wish to know beforehand whether they
are to be separated after death, or to live together: those who have
disagreed in their tempers, wish to know whether they are to be
separated; and those who have agreed, whether they are to live together.
Information on this subject then being much wished for, we will now
proceed to give it in the following order: I. _The love of the sex
remains with every man (homo) after death, according to its interior
quality; that is, such as it had been in his interior will and thought
in the world._ II. _The same is true of conjugial love._ III. _Married
partners most commonly meet after death, know each other, again
associate and for a time live together: this is the case in the first
state, thus while they are in externals as in the world._ IV. _But
successively, as they put off their externals, and enter into their
internals, they perceive what had been the quality of their love and
inclination for each other, and consequently whether they can live
together or not._ V. _If they can live together, they remain married
partners; but if they cannot they separate; sometimes the husband from
the wife, sometimes the wife from the husband, and sometimes each from
the other._ VI. _In this case there is given to the man a suitable wife,
and to the woman a suitable husband._ VII. _Married partners enjoy
similar communications with each other as in the world, but more
delightful and blessed, yet without prolification; in the place of which
they experience spiritual prolification, which is that of love and
wisdom._ VIII. _This is the case with those who go to heaven; but it is
otherwise with those who go to hell._ We now proceed to an explanation
of these propositions, by which they may be illustrated and confirmed.

46. I. THE LOVE OF THE SEX REMAINS WITH EVERY MAN AFTER DEATH, ACCORDING
TO ITS INTERIOR QUALITY; THAT IS, SUCH AS IT HAD BEEN IN HIS INTERIOR
WILL AND THEREBY IN THE WOMAN. Every love follows a man after death,
because it is the _esse_ of his life; and the ruling love, which is the
head of the rest, remains with him to eternity, and together with it the
subordinate loves. The reason why they remain, is, because love properly
appertains to the spirit of man, and to the body by derivation from the
spirit; and a man after death becomes a spirit and thereby carries his
love along with him; as love is the _esse_ of a man's life, it is
evident, that such as a man's life has been in the world, such is his
lot after death. The love of the sex is the most universal of all loves,
being implanted from creation in the very soul of man, from which the
essence of the whole man is derived, and this for the sake of the
propagation of the human race. The reason why this love chiefly remains
is, because after death a male is a male, and a female a female, and
because there is nothing in the soul, the mind, and the body, which is
not male (or masculine) in the male, and female (or feminine) in the
female; and these two (the male and female) are so created, that they
have a continual tendency to conjunction, yea, to such a conjunction as
to become a one. This tendency is the love of the sex, which precedes
conjugial love. Now, since a conjunctive inclination is inscribed on
every part and principle of the male and of the female, it follows, that
this inclination cannot be destroyed and die with the body.

47. The reason why the love of the sex remains such as it was interiorly
in the world, is, because every man has an internal and an external,
which are also called the internal and external man; and hence there is
an internal and an external will and thought. A man when he dies, quits
his external, and retains his internal; for externals properly belong to
his body, and internals to his spirit. Now since every man is his own
love, and love resides in the spirit, it follows, that the love of the
sex remains with him after death, such as it was interiorly with him; as
for example, if the love interiorly had been conjugial and chaste, it
remains such after death; but if it had been interiorly adulterous
(anti-conjugial), it remains such also after death. It is however to be
observed that the love of the sex is not the same with one person as
with another; its differences are infinite: nevertheless, such as it is
in any one's spirit, such it remains.

48. II. CONJUGIAL LOVE IN LIKE MANNER REMAINS SUCH AS IT HAD BEEN
INTERIORLY; THAT IS, SUCH AS IT HAD BEEN IN THE MAN'S INTERIOR WILL AND
THOUGHT IN THE WORLD. As the love of the sex is one thing, and conjugial
love another, therefore mention is made of each; and it is said, that
the latter also remains after death such as it has been internally with
a man, during his abode in the world: but as few know the distinction
between the love of the sex and conjugial love, therefore, before we
proceed further in the subject of this treatise, it may be expedient
briefly to point it out. The love of the sex is directed to several, and
contracted with several of the sex; but conjugial love is directed to
only one, and contracted with one of the sex; moreover, love directed to
and contracted with several is a natural love; for it is common to man
with beasts and birds, which are natural: but conjugial love is a
spiritual love, and peculiar and proper to men; because men were
created, and are therefore born to become spiritual; therefore, so far
as a man becomes spiritual, so far he puts off the love of the sex, and
puts on conjugial love. In the beginning of marriage the love of the sex
appears as if conjoined with conjugial love; but in the progress of
marriage they are separated; and in this case, with such as are
spiritual, the love of the sex is removed, and conjugial love is
imparted; but with such as are natural, the contrary happens. From these
observations it is evident, that the love of the sex, being directed to
and contracted with several and being in itself natural, yea, animal, is
impure and unchaste, and being vague and indeterminate in its object, is
adulterous; but the case is altogether different with conjugial love.
That conjugial love is spiritual, and truly human, will manifestly
appear from what follows.

[Transcriber's Note: The out-of-order section numbers which follow are
in the original text, as are the asterisks which do not seem to indicate
footnotes. There are several cases of this in the text, apparently
indicating insertions by the author.]

47.* III. MARRIED PARTNERS MOST COMMONLY MEET AFTER DEATH, KNOW EACH
OTHER, AGAIN ASSOCIATE, AND FOR A TIME LIVE TOGETHER: THIS IS THE CASE
IN THE FIRST STATE, THUS WHILE THEY ARE IN EXTERNALS AS IN THE WORLD.
There are two states in which a man (_homo_) enters after death, an
external and an internal state. He comes first into his external state,
and afterwards into his internal; and during the external state, married
partners meet each other, (supposing they are both deceased,) know each
other, and if they have lived together in the world, associate again,
and for some time live together; and while they are in this state they
do not know the inclination of each to the other, this being concealed
in the internals of each; but afterwards, when they come into their
internal state, the inclination manifests itself; and if it be in mutual
agreement and sympathy, they continue to live together a conjugial life;
but if it be in disagreement and antipathy, their marriage is dissolved.
In case a man had had several wives, he successively joins himself with
them, while he is in his external state; but when he enters into his
internal state, in which lie perceives the inclinations of his love, and
of what quality they are, he then either adopts one or leaves them all;
for in the spiritual world, as well as in the natural, it is not
allowable for any Christian to have more than one wife, as it infests
and profanes religion. The case is the same with a woman that had had
several husbands: nevertheless the women in this case do not join
themselves to their husbands; they only present themselves, and the
husbands join them to themselves. It is to be observed that husbands
rarely know their wives, but that wives well know their husbands, women
having an interior perception of love, and men only an exterior.

48.* IV. BUT SUCCESSIVELY, AS THEY PUT OFF THEIR EXTERNALS AND ENTER
INTO THEIR INTERNALS, THEY PERCEIVE WHAT HAD BEEN THE QUALITY OF THEIR
LOVE AND INCLINATION FOR EACH OTHER, AND CONSEQUENTLY WHETHER THEY CAN
LIVE TOGETHER OR NOT. There is no occasion to explain this further, as
it follows from what is shewn in the previous section; suffice it here
to shew how a man (_homo_) after death puts off his externals and puts
on his internals. Every one after death is first introduced into the
world which is called the world of spirits, and which is intermediate
between heaven and hell; and in that world he is prepared, for heaven if
he is good, and for hell if he is evil. The end or design of this
preparation is, that the internal and external may agree together and
make a one, and not disagree and make two: in the natural world they
frequently make two, and only make a one with those who are sincere in
heart. That they make two is evident from the deceitful and the cunning;
especially from hypocrites, flatterers, dissemblers, and liars: but in
the spiritual world it is not allowable thus to have a divided mind; for
whoever has been internally wicked must also be externally wicked; in
like manner, whoever has been good, must be good in each principle: for
every man after death becomes of such a quality as he had been
interiorly, and not such as he had been exteriorly. For this end, after
his decease, he is let alternately into his external and his internal;
and every one, while he is in his external, is wise, that is, he wishes
to appear wise, even though he be wicked; but a wicked person internally
is insane. By those changes he is enabled to see his follies, and to
repent of them: but if he had not repented in the world, he cannot
afterwards; for he loves his follies, and wishes to remain in them:
therefore he forces his external also to be equally insane: thus his
internal and his external become a one; and when this is effected, he is
prepared for hell. But it is otherwise with a good spirit: such a one,
as in the world he had looked unto God and had repented, was more wise
in his internal than in his external: in his external also, through the
allurements and vanities of the world, he was sometimes led astray;
therefore his external is likewise reduced to agreement with his
internal, which, as was said, is wise; and when this is effected he is
prepared for heaven. From these considerations it may plainly appear,
how the case is in regard to putting off the external and putting on the
internal after death.

49. V. IF THEY CAN LIVE TOGETHER, THEY REMAIN MARRIED PARTNERS; BUT IF
THEY CANNOT, THEY SEPARATE; SOMETIMES THE HUSBAND FROM THE WIFE,
SOMETIMES THE WIFE FROM THE HUSBAND, AND SOMETIMES EACH FROM THE OTHER.
The reason why separations take place after death is, because the
conjunctions which are made on earth are seldom made from any internal
perception of love, but from an external perception, which hides the
internal. The external perception of love originates in such things as
regard the love of the world and of the body. Wealth and large
possessions are peculiarly the objects of worldly love, while dignities
and honors are those of the love of the body: besides these objects,
there are also various enticing allurements, such as beauty and an
external polish of manners, and sometimes even an unchasteness of
character. Moreover, matrimonial engagements are frequently contracted
within the particular district, city, or village, in which the parties
were born, and where they live; in which case the choice is confined and
limited to families that are known, and to such as are in similar
circumstances in life: hence matrimonial connections made in the world
are for the most part external, and not at the same time internal; when
yet it is the internal conjunction, or the conjunction of souls, which
constitutes a real marriage; and this conjunction is not perceivable
until the man puts off the external and puts on the internal; as is the
case after death. This then is the reason why separations take place,
and afterwards new conjunctions are formed with such as are of a similar
nature and disposition; unless these conjunctions have been provided on
earth, as happens with those who from an early age have loved, have
desired, and have asked of the Lord an honorable and lovely connection
with one of the sex, shunning and abominating the impulses of a loose
and wandering lust.

50. VI. IN THIS CASE THERE IS GIVEN TO THE MAN A SUITABLE WIFE, AND TO
THE WOMAN A SUITABLE HUSBAND. The reason of this is, because no married
partners can be received into heaven, so as to remain there, but such as
have been interiorly united, or as are capable of being so united; for
in heaven two married partners are not called two, but one angel; this
is understood by the Lord's words "_They are no longer two, but one
flesh_." The reason why no other married partners are there received is,
because in heaven no others can live together in one house, and in one
chamber and bed; for all in the heavens are associated according to the
affinities and relationships of love, and have their habitations
accordingly. In the spiritual world there are not spaces, but the
appearance of spaces; and these appearances are according to the states
of life of the inhabitants, which are according to their states of love;
therefore in that world no one can dwell but in his own house, which is
provided for him and assigned to him according to the quality of his
love: if he dwells in any other, he is straitened and pained in his
breast and breathing; and it is impossible for two to dwell together in
the same house unless they are likenesses; neither can married partners
so dwell together, unless they are mutual inclinations; if they are
external inclinations, and not at the same time internal, the very house
or place itself separates, and rejects and expels them. This is the
reason why for those who after preparation are introduced into heaven,
there is provided a marriage with a consort whose soul inclines to
mutual union with the soul of another, so that they no longer wish to be
two lives, but one. This is the reason why after separation there is
given to the man a suitable wife and to the woman in like manner a
suitable husband.

51. VII. MARRIED PAIRS ENJOY SIMILAR COMMUNICATIONS WITH EACH OTHER AS
IN THE WORLD, BUT MORE DELIGHTFUL AND BLESSED, YET WITHOUT
PROLIFICATION; IN THE PLACE OF WHICH THEY EXPERIENCE SPIRITUAL
PROLIFICATION, WHICH IS THAT OF LOVE AND WISDOM. The reason why married
pairs enjoy similar communications as in the world, is, because after
death a male is a male, and a female a female, and there is implanted in
each at creation an inclination to conjunction; and this inclination
with man is the inclination of his spirit and thence of his body;
therefore after death, when a man becomes a spirit, the same mutual
inclination remains, and this cannot exist without similar
communications; for after death a man is a man as before; neither is
there any thing wanting either in the male or in the female: as to form
they are like themselves, and also as to affections and thoughts; and
what must be the necessary consequence, but that they must enjoy like
communications? And as conjugial love is chaste, pure, and holy,
therefore their communications are ample and complete; but on this
subject see what was said in the MEMORABLE RELATION, n. 44. The reason
why such communications are more delightful and blessed than in the
world, is, because conjugial love, as it is the love of the spirit,
becomes interior and purer, and thereby more perceivable; and every
delight increases according to perception, and to such a degree that its
blessedness is discernible in its delight.

52. The reason why marriages in the heavens are without prolification,
and that in place thereof there is experienced spiritual prolification,
which is that of love and wisdom, is, because with the inhabitants of
the spiritual world, the third principle--the natural, is wanting; and
it is this which contains the spiritual principles; and these without
that which contains them have no consistence, like the productions of
the natural world: moreover spiritual principles, considered in
themselves, have relation to love and wisdom; therefore love and wisdom
are the births produced from marriages in the heavens. These are called
births, because conjugial love perfects an angel, uniting him with his
consort, in consequence whereof he becomes more and more a man (_homo_)
for, as was said above, two married partners in heaven are not two but
one angel; wherefore by conjugial unition they fill themselves with the
human principle, which consists in desiring to grow wise, and in loving
whatever relates to wisdom.

53. VIII. THIS IS THE CASE WITH THOSE WHO GO TO HEAVEN; BUT IT IS
OTHERWISE WITH THOSE WHO GO TO HELL. That after death a suitable wife is
given to a husband, and a suitable husband to a wife, and that they
enjoy delightful and blessed communications, but without prolification,
except of a spiritual kind, is to be understood of those who are
received into heaven and become angels; because such are spiritual, and
marriages in themselves are spiritual and thence holy: but with respect
to those who go to hell, they are all natural; and marriages merely
natural are not marriages, but conjunctions which originate in unchaste
lust. The nature and quality of such conjunctions will be shewn in the
following pages, when we come to treat of the chaste and the unchaste
principles, and further when we come to treat of adulterous love.

54. To what has been above related concerning the state of married
partners after death, it may be expedient to add the following
circumstances. I. That all those married partners who are merely
natural, are separated after death; because with them the love of
marriage grows cold, and the love of adultery grows warm: nevertheless
after separation, they sometimes associate as married partners with
others; but after a short time they withdraw from each other: and this
in many cases is done repeatedly; till at length the man is made over to
some harlot, and the woman to some adulterer; which is effected in an
infernal prison: concerning which prison, see the APOCALYPSE REVEALED,
n. 153, § x., where promiscuous whoredom is forbidden each party under
certain pains and penalties. II. Married partners, of whom one is
spiritual and the other natural, are also separated after death; and to
the spiritual is given a suitable married partner: whereas the natural
one is sent to the resorts of the lascivious among his like. III. But
those, who in the world have lived a single life, and have altogether
alienated their minds from marriage, in case they be spiritual, remain
single; but if natural, they become whoremongers. It is otherwise with
those, who in their single state have desired marriage, and especially
if they have solicited it without success; for such, if they are
spiritual, blessed marriages are provided, but not until they come into
heaven. IV. Those who in the world have been shut up in monasteries,
both men and women, at the conclusion of the monastic life, which
continues some time after death, are let loose and discharged, and enjoy
the free indulgence of their desires, whether they are disposed to live
in a married state or not: if they are disposed to live in a married
state, this is granted them; but if otherwise, they are conveyed to
those who live in celibacy on the side of heaven; such, however, as have
indulged the fires of prohibited lust, are cast down. V. The reason why
those who live in celibacy are on the side of heaven, is, because the
sphere of perpetual celibacy infests the sphere of conjugial love, which
is the very essential sphere of heaven; and the reason why the sphere of
conjugial love is the very essential sphere of heaven, is, because it
descends from the heavenly marriage of the Lord and the church.

       *        *        *        *        *

55. To the above, I shall add two MEMORABLE RELATIONS: the FIRST is
this. On a certain time I heard from heaven the sweetest melody, arising
from a song that was sung by wives and virgins in heaven. The sweetness
of their singing was like the affection of some kind of love flowing
forth harmoniously. Heavenly songs are in reality sonorous affections,
or affections expressed and modified by sounds; for as the thoughts are
expressed by speech, so the affections are expressed by songs; and from
the measure and flow of the modulation, the angels perceive the object
of the affection. On this occasion there were many spirits about me; and
some of them informed me that they heard this delightful melody, and
that it was the melody of some lovely affection, the object of which
they did not know: they therefore made various conjectures about it, but
in vain. Some conjectured that the singing expressed the affection of a
bridegroom and bride when they sign the marriage-articles; some that it
expressed the affection of a bridegroom and a bride at the solemnizing
of the nuptials; and some that it expressed the primitive love of a
husband and a wife. But at that instant there appeared in the midst of
them an angel from heaven, who said, that they were singing the chaste
love of the sex. Hereupon some of the bystanders asked, "What is the
chaste love of the sex?" And the angel answered, "It is the love which a
man bears towards a beautiful and elegant virgin or wife, free from
every lascivious idea, and the same love experienced by a virgin or a
wife towards a man." As he said this, he disappeared. The singing
continued; and as the bystanders then knew the subject of the affection
which it expressed, they heard it very variously, every one according to
the state of his love. Those who looked upon women chastely, heard it as
a song of symphony and sweetness; those who looked upon them unchastely,
heard it as a discordant and mournful song; and those who looked upon
them disdainfully, heard it as a song that was harsh and grating. At
that instant the place on which they stood was suddenly changed into a
theatre, and a voice was heard, saying, "INVESTIGATE THIS LOVE:" and
immediately spirits from various societies presented themselves, and in
the midst of them some angels in white. The latter then said, "We in
this spiritual world have inquired into every species of love, not only
into the love which a man has for a man, and a woman for a woman; and
into the reciprocal love of a husband and a wife; but also into the love
which a man has for woman, and which a woman has for men; and we have
been permitted to pass through societies and examine them, and we have
never yet found the common love of the sex chaste, except with those who
from true conjugial love are in continual potency, and these are in the
highest heavens. We have also been permitted to perceive the influx of
this love into the affections of our hearts, and have been made sensible
that it surpasses in sweetness every other love, except the love of two
conjugial partners whose hearts are as one: but we have besought you to
investigate this love, because it is new and unknown to you; and since
it is essential pleasantness, we in heaven call it heavenly sweetness."
They then began the investigation; and those spoke first who were unable
to think chastely of marriages. They said, "What man when he beholds a
beautiful and lovely virgin or wife, can so correct or purify the ideas
of his thought from concupiscence, as to love the beauty and yet have no
inclination to taste it, if it be allowable? Who can convert
concupiscence, which is innate in every man, into such chastity, thus
into somewhat not itself, and yet love? Can the love of the sex, when it
enters by the eyes into the thoughts, stop at the face of a woman? Does
it not descend instantly into the breast, and beyond it? The angels talk
idly in saying that this love is chaste, and yet is the sweetest of all
loves, and that it can only exist with husbands who are in true
conjugial love, and thence in an extreme degree of potency with their
wives. Do such husbands possess any peculiar power more than other men,
when they see a beautiful woman, of keeping the ideas of their thought
in a state of elevation, and as it were of suspending them, so that they
cannot descend and proceed to what constitutes that love?" The argument
was next taken up by those who were in cold and in heat; in cold towards
their wives, and in heat towards the sex; and they said, "What is the
chaste love of the sex? Is it not a contradiction in terms to talk of
such a love? If chastity be predicated of the love of the sex, is not
this destroying the very thing of which it is predicated? How can the
chaste love of the sex be the sweetest of all loves, when chastity
deprives it of its sweetness? You all know where the sweetness of that
love resides; when therefore the idea connected therewith is banished
from the mind, where and whence is the sweetness?" At that instant
certain spirits interrupted them, and said, "We have been in company
with the most beautiful females and have had no lust; therefore we know
what the chaste love of the sex is." But their companions, who were
acquainted with their lasciviousness, replied, "You were at those times
in a state of loathing towards the sex, arising from impotence; and this
is not the chaste love of the sex, but the ultimate of unchaste love."
On hearing what had been said, the angels were indignant and requested
those who stood on the right, or to the south, to deliver their
sentiments. They said, "There is a love of one man to another, and also
of one woman to another; and there is a love of a man to a woman, and of
a woman to a man; and these three pairs of loves totally differ from
each other. The love of one man to another is as the love of
understanding and understanding; for the man was created and
consequently born to become understanding; the love of one woman to
another is as the love of affection and affection of the understanding
of men; for the woman was created and born to become a love of the
understanding of a man. These loves, viz., of one man to another, and of
one woman to another, do not enter deeply into the bosom, but remain
without, and only touch each other; thus they do not interiorly conjoin
the two parties: wherefore also two men, by their mutual reasonings,
sometimes engage in combat together like two wrestlers; and two women,
by their mutual concupiscences, are at war with each other like two
prize-fighters. But the love of a man and a woman is the love of the
understanding and of its affection; and this love enters deeply and
effects conjunction, which is that love; but the conjunction of minds,
and not at the same time of bodies, or the endeavour towards that
conjunction alone, is spiritual love, and consequently chaste love; and
this love exists only with those who are in true conjugial love, and
thence in an eminent degree of potency; because such, from their
chastity, do not admit an influx of love from the body of any other
woman than of their own wives; and as they are in an extreme degree of
potency, they cannot do otherwise than love the sex, and at the same
time hold in aversion whatever is unchaste. Hence they are principled in
a chaste love of the sex, which, considered in itself, is interior
spiritual friendship, deriving its sweetness from an eminent degree of
potency, but still being chaste. This eminent degree of potency they
possess in consequence of a total renunciation of whoredom; and as each
loves his own wife alone, the potency is chaste. Now, since this love
with such partakes not of the flesh, but only of the spirit, therefore
it is chaste; and as the beauty of the woman, from innate inclination,
enters at the same time into the mind, therefore the love is sweet." On
hearing this, many of the bystanders put their hands to their ears,
saying, "What has been said offends our ears; and what you have spoken
is of no account with us." These spirits were unchaste. Then again was
heard the singing from heaven, and sweeter now than before; but to the
unchaste it was so grating and discordant that they hurried out of the
theatre and fled, leaving behind them only the few who from wisdom loved
conjugial chastity.

56. THE SECOND MEMORABLE RELATION. As I was conversing with angels some
time ago in the spiritual world, I was inspired with a desire, attended
with a pleasing satisfaction, to see the TEMPLE OF WISDOM, which I had
seen once before; and accordingly I asked them the way to it. They said,
"Follow the light and you will find it." I said, "What do you mean by
following the light?" They replied, "Our light grows brighter and
brighter as we approach that temple; wherefore, follow the light
according to the increase of its brightness; for our light proceeds from
the Lord as a sun, and thence considered in itself is wisdom." I
immediately directed my course, in company with two angels, according to
the increase of the brightness of the light, and ascending by a steep
path to the summit of a hill in the southern quarter. There we found a
magnificent gate, which the keeper, on seeing the angels with me,
opened; and lo! we saw an avenue of palm-trees and laurels, according to
which we directed our course. It was a winding avenue, and terminated in
a garden, in the middle of which was the TEMPLE OF WISDOM. On arriving
there, and looking about me, I saw several small sacred buildings,
resembling the temple, inhabited by the WISE. We went towards one of
them, and coming to the door accosted the person who dwelt there, and
told him the occasion and manner of our coming. He said, "You are
welcome; enter and be seated, and we will improve our acquaintance by
discourses respecting wisdom." I viewed the building within, and
observed that it was divided into two, and still was but one; it was
divided into two by a transparent wall; but it appeared as one from its
translucence, which was like that of the purest crystal. I inquired the
reason of this? He said, "I am not alone; my wife is with me, and we are
two; yet still we are not two, but one flesh." But I replied, "I know
that you are a wise one; and what has a wise one or a wisdom to do with
a woman?" Hereupon our host, becoming somewhat indignant, changed
countenance, and beckoned his hand, and lo! instantly other wise ones
presented themselves from the neighboring buildings, to whom he said
humorously, "Our stranger here asks, 'What has a wise one or a wisdom to
do with a woman?'" At this they smiled and said, "What is a wise one or
a wisdom without a woman, or without love, a wife being the love of a
wise man's wisdom?" Our host then said, "Let us now endeavor to improve
our acquaintance by some discourse respecting wisdom; and let it be
concerning causes, and at present concerning the cause of beauty in the
female sex." Then they spoke in order; and the first assigned as a
cause, that women were created by the Lord's affections of the wisdom of
men, and the affection of wisdom is essential beauty. A second said,
that the woman was created by the Lord through the wisdom of the man,
because from the man; and that hence she is a form of wisdom inspired
with love-affection; and since love-affection is essential life, a
female is the life of wisdom, whereas a male is wisdom; and the life of
wisdom is essential beauty. A third said, that women have a perception
of the delights of conjugial love; and as their whole body is an organ
of that perception, it must needs be that the habitation of the delights
of conjugial love, with its perception, be beauty. A fourth assigned
this cause; that the Lord took away from the man beauty and elegance of
life, and transferred it to the woman; and that hence the man, unless he
be re-united with his beauty and elegance in the woman, is stern,
austere, joyless, and unlovely; so one man is wise only for himself, and
another is foolish; whereas, when a man is united with his beauty and
elegance of life in a wife, he becomes engaging, pleasant, active, and
lovely, and thereby wise. A fifth said, that women were created
beauties, not for the sake of themselves, but for the sake of the men;
that men, who of themselves are hard, might be made soft; that their
minds, of themselves grave and severe, might become gentle and cheerful;
and that their hearts, of themselves cold, might be made warm; which
effects take place when they become one flesh with their wives. A sixth
assigned as a cause, that the universe was created by the Lord a most
perfect work; but that nothing was created in it more perfect than a
beautiful and elegant woman, in order that man may give thanks to the
Lord for his bounty herein, and may repay it by the reception of wisdom
from him. These and many other similar observations having been made,
the wife of our host appeared beyond the crystal wall, and said to her
husband, "Speak if you please;" and then when he spoke, the life of
wisdom from the wife was perceived in his discourse; for in the tone of
his speech was her love: thus experience testified to the truth. After
this we took a view of the temple of wisdom, and also of the
paradisiacal scenes which encompassed it, and being thereby filled with
joy, we departed, and passed through the avenue to the gate, and
descended by the way we had ascended.

       *       *       *       *       *

ON LOVE TRULY CONJUGIAL.

57. There are infinite varieties of conjugial love, it being in no two
persons exactly similar. It appears indeed as if it were similar with
many; but this appearance arises from corporeal judgement, which, being
gross and dull, is little qualified to discern aright respecting it. By
corporeal judgement we mean the judgement of the mind from the evidence
of the external senses; but to those whose eyes are opened to see from
the judgment of the spirit, the differences are manifest; and more
distinctly to those who are enabled to elevate the sight arising from
such judgement to a higher degree, which is effected by withdrawing it
from the senses, and exalting it into a superior light; these can at
length confirm themselves in their understanding, and thereby see that
conjugial love is never exactly similar in any two persons. Nevertheless
no one can see the infinite varieties of this love in any light of the
understanding however elevated, unless he first know what is the nature
and quality of that love in its very essence and integrity, thus what
was its nature and quality when, together with life, it was implanted in
man from God. Unless this its state, which was most perfect, be known,
it is in vain to attempt the discovery of its differences by any
investigation; for there is no other fixed point, from which as a first
principle those differences may be deduced, and to which as the focus of
their direction they may be referred, and thus may appear truly and
without fallacy. This is the reason why we here undertake to describe
that love in its essence; and as it was in this essence when, together
with life from God, it was infused into man, we undertake to describe it
such as it was in its primeval state; and as in this state it was truly
conjugial, therefore we have entitled this section, ON LOVE TRULY
CONJUGIAL. The description of it shall be given in the following order:
I. _There exists a love truly conjugial, which at this day is so rare
that it is not known what is its quality, and scarcely that it exists._
II. _This love originates in the marriage of good and truth._ III.
_There is a correspondence of this love with the marriage of the Lord
and the church._ IV. _This love from its origin and correspondence, is
celestial, spiritual, holy, pure, and clean, above every other love
imparted by the Lord to the angels of heaven and the men of the church._
V. _It is also the foundation love of all celestial and spiritual loves,
and thence of all natural loves._ VI. _Into this love are collected all
joys and delights from first to last._ VII. _None however come into this
love, and can be in it, but those who approach the Lord, and love the
truths of the church and practise its goods._ VIII. _This love was the
love of loves with the ancients, who lived in the golden, silver, and
copper ages; but afterwards it successively departed._ We now proceed to
the explanation of each article.

58. I. THERE EXISTS A LOVE TRULY CONJUGIAL, WHICH AT THIS DAY IS SO RARE
THAT IS NOT KNOWN WHAT IS ITS QUALITY, AND SCARCELY THAT IT EXISTS. That
there exists such conjugial love as is described in the following pages,
may indeed be acknowledged from the first state of that love, when it
insinuates itself, and enters into the hearts of a youth and a virgin;
thus from its influence on those who begin to love one alone of the sex,
and to desire to be joined therewith in marriage; and still more at the
time of courtship and the interval which precedes the marriage-ceremony;
and lastly during the marriage-ceremony and some days after it. At such
times who does not acknowledge and consent to the following positions;
that this love is the foundation of all loves, and also that into it are
collected all joys and delights from first to last? And who does not
know that, after this season of pleasure, the satisfactions thereof
successively pass away and depart, till at length they are scarcely
sensible? In the latter case, if it be said as before, that this love is
the foundation of all loves, and that into it are collected all joys and
delights, the positions are neither agreed to nor acknowledged, and
possibly it is asserted that they are nonsense or incomprehensible
mysteries. From these considerations it is evident, that primitive
marriage love bears a resemblance to love truly conjugial, and presents
it to view in a certain image. The reason of which is, because then the
love of the sex, which is unchaste, is put away, and in its place the
love of one of the sex, which is truly conjugial and chaste, remains
implanted: in this case, who does not regard other women with
indifference, and the one to whom he is united with love and affection?

59. The reason why love truly conjugial is notwithstanding so rare, that
its quality is not known, and scarcely its existence, is, because the
state of pleasurable gratifications before and at the time of marriage,
is afterwards changed into a state of indifference arising from an
insensibility to such gratifications. The causes of this change of state
are too numerous to be here adduced; but they shall be adduced in a
future part of this work, when we come to explain in their order the
causes of coldnesses, separations, and divorces; from which it will be
seen, that with the generality at this day this image of conjugial love
is so far abolished, and with the image the knowledge thereof, that its
quality and even its existence are scarcely known. It is well known,
that every man by birth is merely corporeal, and that from corporeal he
becomes natural more and more interiorly, and thus rational, and at
length spiritual. The reason why this is effected progressively is,
because the corporeal principle is like ground, wherein things natural,
rational, and spiritual are implanted in their order; thus a man becomes
more and more a man. The case is nearly similar when he enters into
marriage; on this occasion a man becomes a more complete man, because he
is joined with a consort, with whom he acts as one man: but this, in the
first state spoken of above, is effected only in a sort of image: in
like manner he then commences from what is corporeal, and proceeds to
what is natural as to conjugial life, and thereby to a conjunction into
a one. Those who, in this case, love corporeal natural things, and
rational things only as grounded therein, cannot be conjoined to a
consort as into a one, except as to those externals: and when those
externals fail, cold takes possession of the internals; in consequence
whereof the delights of that love are dispersed and driven away, as from
the mind so from the body, and afterwards as from the body so from the
mind; and this until there is nothing left of the remembrance of the
primeval state of their marriage, consequently no knowledge respecting
it. Now since this is the case with the generality of persons at this
day, it is evident that love truly conjugial is not known as to its
quality, and scarcely as to its existence. It is otherwise with those
who are spiritual. With them the first state is an initiation into
lasting satisfactions, which advance in degree, in proportion as the
spiritual rational principle of the mind, and thence the natural sensual
principle of the body, in each party, conjoin and unite themselves with
the same principles in the other party; but such instances are rare.

60. II. THIS LOVE ORIGINATES IN THE MARRIAGE OF GOOD AND TRUTH. That all
things in the universe have relation to good and truth, is acknowledged
by every intelligent man, because it is a universal truth; that likewise
in every thing in the universe good is conjoined with truth, and truth
with good, cannot but be acknowledged, because this also is a universal
truth, which agrees with the former. The reason why all things in the
universe have relation to good and truth, and why good is conjoined with
truth, and truth with good, is, because each proceeds from the Lord, and
they proceed from him as a one. The two things which proceed from the
Lord, are love and wisdom, because these are himself, thus from himself;
and all things relating to love are called good, or goods, and all
things relating to wisdom are called true, or truths; and as these two
proceed from him as the creator, it follows that they are in the things
created. This may be illustrated by heat and light which proceed from
the sun: from them all things appertaining to the earth are derived,
which germinate according to their presence and conjunction; and natural
heat corresponds to spiritual heat, which is love, as natural light
corresponds to spiritual light, which is wisdom.

61. That conjugial love proceeds from the marriage of good and truth,
will be shewn in the following section or paragraph: It is mentioned
here only with a view of shewing that this love is celestial, spiritual,
and holy, because it is from a celestial, spiritual, and holy origin. In
order to see that the origin of conjugial love is from the marriage of
good and truth, it may be expedient in this place briefly to premise
somewhat on the subject. It was said just above, that in every created
thing there exists a conjunction of good and truth; and there is no
conjunction unless it be reciprocal; for conjunction on one part, and
not on the other in its turn, is dissolved of itself. Now as there is a
conjunction of good and truth, and this is reciprocal, it follows that
there is a truth of good, or truth grounded in good, and that there is a
good of truth, or good grounded in truth; that the truth of good, or
truth grounded in good, is in the male, and that it is the very
essential male (or masculine) principle, and that the good of truth, or
good grounded in truth, is in the female, and that it is the very
essential female (or feminine) principle; also that there is a conjugial
union between those two, will be seen in the following section: it is
here only mentioned in order to give some preliminary idea on the
subject.

62. III. THERE IS A CORRESPONDENCE OF THIS LOVE WITH THE MARRIAGE OF THE
LORD AND THE CHURCH; that is, that as the Lord loves the church, and is
desirous that the church should love him, so a husband and a wife
mutually love each other. That there is a correspondence herein, is well
known in the Christian world: but the nature of that correspondence as
yet is not known; therefore we will explain it presently in a particular
paragraph. It is here mentioned in order to shew that conjugial love is
celestial, spiritual, and holy, because it corresponds to the celestial,
spiritual, and holy marriage of the Lord and the church. This
correspondence also follows as a consequence of conjugial love's
originating in the marriage of good and truth, spoken of in the
preceding article; because the marriage of good and truth constitutes
the church with man: for the marriage of good and truth is the same as
the marriage of charity and faith; since good relates to charity, and
truth to faith. That this marriage constitutes the church must at once
be acknowledged, because it is a universal truth; and every universal
truth is acknowledged as soon as it is heard, in consequence of the
Lord's influx and at the same time of the confirmation of heaven. Now
since the church is the Lord's, because it is from him, and since
conjugial love corresponds to the marriage of the Lord and the church,
it follows that this love is from the Lord.

63. But in what manner the church from the Lord is formed with two
married partners, and how conjugial love is formed thereby, shall be
illustrated in the paragraph spoken of above: we will at present only
observe, that the church from the Lord is formed in the husband, and
through the husband in the wife; and that when it is formed in each, it
is a full church; for in this case is effected a full conjunction of
good and truth; and the conjunction of good and truth constitutes the
church. That the uniting inclination, which is conjugial love, is in a
similar degree with the conjunction of good and truth, which is the
church, will be proved by convincing arguments in what follows in the
series.

64. IV. THIS LOVE, FROM ITS ORIGIN AND CORRESPONDENCE, IS CELESTIAL,
SPIRITUAL, HOLY, PURE, AND CLEAN, ABOVE EVERY OTHER LOVE IMPARTED BY THE
LORD TO THE ANGELS OF HEAVEN AND THE MEN OF THE CHURCH. That such is the
nature and quality of conjugial love from its origin, which is the
marriage of good and truth, was briefly shewn above; but the subject was
then barely touched upon: in like manner that such is the nature and
quality of that love, from its correspondence with the marriage of the
Lord and the church. These two marriages, from which conjugial love, as
a slip or shoot, descends, are essentially holy, therefore if it be
received from its author, the Lord, holiness from him follows of
consequence, which continually cleanses and purifies it: in this case,
if there be in the man's will a desire and tendency to it, this love
becomes daily and continually cleaner and purer. Conjugial love is
called celestial and spiritual because it is with the angels of heaven;
celestial, as with the angels of the highest heaven, these being called
celestial angels; and spiritual, as with the angels beneath that heaven,
these being called spiritual angels. Those angels are so called, because
the celestial are loves, and thence wisdoms, and the spiritual are
wisdoms and thence loves; similar thereto is their conjugial principle.
Now as conjugial love is with the angels of both the superior and the
inferior heavens, as was also shewn in the first paragraph concerning
marriages in heaven, it is manifest that it is holy and pure. The reason
why this love in its essence, considered in regard to its origin, is
holy and pure above every other love with angels and men, is, because it
is as it were the head of the other loves: concerning its excellence
something shall be said in the following article.

65. V. IT IS ALSO THE FOUNDATION LOVE OF ALL CELESTIAL AND SPIRITUAL
LOVES, AND THENCE OF ALL NATURAL LOVES. The reason why conjugial love
considered in its essence is the foundation love of all the loves of
heaven and the church, is, because it originates in the marriage of good
and truth, and from this marriage proceed all the loves which constitute
heaven and the church with man: the good of this marriage constitutes
love, and its truth constitutes wisdom; and when love draws near to
wisdom, or joins itself therewith, then love becomes love; and when
wisdom in its turn draws near to love, and joins itself therewith, then
wisdom becomes wisdom. Love truly conjugial is the conjunction of love
and wisdom. Two married partners, between or in whom this love subsists,
are an image and form of it: all likewise in the heavens, where faces
are the genuine types of the affections of every one's love, are
likenesses of it; for, as was shewn above, it pervades them in the whole
and in every part. Now as two married partners are an image and form of
this love, it follows that every love which proceeds from the form of
essential love itself, is a resemblance thereof; therefore if conjugial
love be celestial and spiritual, the loves proceeding from it are also
celestial and spiritual. Conjugial love therefore is as a parent, and
all other loves are as the offspring. Hence it is, that from the
marriages of the angels in the heavens are produced spiritual offspring,
which are those of love and wisdom, or of good and truth; concerning
which production, see above, n. 51, 52.

66. The same is evident from man's having been created for this love,
and from his formation afterwards by means of it. The male was created
to become wisdom grounded in the love of growing wise, and the female
was created to become the love of the male grounded in his wisdom, and
consequently was formed according thereto; from which consideration it
is manifest, that two married partners are the very forms and images of
the marriage of love and wisdom, or of good and truth. It is well to be
observed, that there is not any good or truth which is not in a
substance as in its subject: there are no abstract goods and truths;
for, having no abode or habitation, they no where exist, neither can
they appear as airy unfixed principles; therefore in such case they are
mere entities, concerning which reason seems to itself to think
abstractedly; but still it cannot conceive of them except as annexed to
subjects: for every human idea, however elevated, is substantial, that
is, affixed to substances. It is moreover to be observed, that there is
no substance without a form; an unformed substance not being any thing,
because nothing can be predicated of it; and a subject without
predicates is also an entity which has no existence in reason. These
philosophical considerations are adduced in order to shew still more
clearly, that two married partners who are principled in love truly
conjugial, are actually forms of the marriage of good and truth, or of
love and wisdom.

67. Since natural loves flow from spiritual, and spiritual from
celestial, therefore it is said that conjugial love is the foundation
love of all celestial and spiritual loves, and thence of all natural
loves. Natural loves relate to the loves of self and of the world;
spiritual loves to love towards the neighbour; and celestial loves to
love to the Lord; and such as are the relations of the loves, it is
evident in what order they follow and are present with man. When they
are in this order, then the natural loves live from the spiritual, and
the spiritual from the celestial, and all in this order from the Lord,
in whom they originate.

68. VI. INTO THIS LOVE ARE COLLECTED ALL JOYS AND DELIGHTS FROM FIRST TO
LAST. All delights whatever, of which a man (_homo_) has any perception,
are delights of his love; the love manifesting itself, yea, existing and
living thereby. It is well known that the delights are exalted in
proportion as the love is exalted, and also in proportion as the
incident affections touch the ruling love more nearly. Now as conjugial
love is the foundation love of all good loves, and as it is inscribed on
all the parts and principles of man, even the most particular, as was
shewn above, it follows that its delights exceed the delights of all
other loves, and also that it gives delight to the other loves,
according to its presence and conjunction with them; for it expands the
inmost principles of the mind, and at the same time the inmost
principles of the body, as the delicious current of its fountain flows
through and opens them. The reason why all delights from first to last
are collected into this love, is on account of the superior excellence
of its use, which is the propagation of the human race, and thence of
the angelic heaven; and as this use was the chief end of creation, it
follows that all the beatitudes, satisfactions, delights,
pleasantnesses, and pleasures, which the Lord the Creator could possibly
confer upon man, are collected into this his love. That delights follow
use, and are also communicated to man according to the love thereof, is
manifest from the delights of the five senses, seeing, hearing,
smelling, taste, and touch: each of these has its delights with
variations according to the specific uses of each; what then must be the
delight annexed to the sense of conjugial love, the use of which
comprehends all other uses?

69. I am aware that few will acknowledge that all joys and delights from
first to last are collected into conjugial love; because love truly
conjugial, into which they are collected, is at this day so rare that
its quality is not known, and scarcely its existence, agreeably to what
was explained and confirmed above, n. 58, 59; for such joys and delights
exist only in genuine conjugial love; and as this is so rare on earth,
it is impossible to describe its super-eminent felicities any otherwise
than from the mouth of angels, because they are principled in it. They
have declared, that the inmost delights of this love, which are delights
of the soul, into which the conjugial principle of love and wisdom, or
of good and truth from the Lord, first flows, are imperceptible and
thence ineffable, because they are the delights of peace and innocence
conjointly; but that in their descent they become more and more
perceptible; in the superior principles of the mind as beatitudes, in
the inferior as satisfactions, in the breast as delights thence derived;
and that from the breast they diffuse themselves into every part of the
body, and at length unite themselves in ultimates and become the delight
of delights. Moreover the angels have related wonderful things
respecting these delights; adding further, that their varieties in the
souls of conjugial pairs, and from their souls in their minds, and from
their minds in their breasts, are infinite and also eternal; that they
are exalted according to the prevalence of wisdom with the husband; and
this, because they live to eternity in the bloom of their age, and
because they know no greater blessedness than to grow wiser and wiser.
But a fuller account of these delights, as given by the angels, may be
seen in the MEMORABLE RELATIONS, especially in those added to some of
the following chapters.

70. VII. NONE HOWEVER COME INTO THIS LOVE, AND CAN REMAIN IN IT, BUT
THOSE WHO APPROACH THE LORD, AND LOVE THE TRUTHS OF THE CHURCH AND
PRACTISE ITS GOODS. The reason why none come into that love but those
who approach the Lord, is, because monogamical marriages, which are of
one husband with one wife, correspond to the marriage of the Lord and
the church, and because such marriages originate in the marriage of good
and truth; on which subject, see above, n. 60 and 62. That from this
origin and correspondence it follows, that love truly conjugial is from
the Lord, and exists only with those who come directly to him, cannot be
fully confirmed unless these two arcana be specifically treated of, as
shall be done in the chapters which immediately follow; one of which
will treat on the origin of conjugial love as derived from the marriage
of good and truth, and the other on the marriage of the Lord and the
church, and on its correspondence. That it hence follows, that,
conjugial love with man (_homo_) is according to the state of the church
with him, will also be seen in those chapters.

71. The reason why none can be principled in love truly conjugial but
those who receive it from the Lord, that is, who come directly to him,
and by derivation from him live the life of the church, is, because this
love, considered in its origin and correspondence, is celestial,
spiritual, holy, pure, and clean, above every love implanted in the
angels of heaven and the men of the church; as was shewn above, n. 64;
and these its distinguishing characters and qualities cannot possibly
exist, except with those who are conjoined to the Lord, and by him are
consociated with the angels of heaven; for these shun extra-conjugial
loves, which are conjunctions with others than their own conjugial
partner, as they would shun the loss of the soul and the lakes of hell;
and in proportion as married partners shun such conjunctions, even as to
the libidinous desires of the will and the intentions thence derived, so
far love truly conjugial is purified with them, and becomes successively
spiritual, first during their abode on earth, and afterwards in heaven.
It is not however possible that any love should become perfectly pure
either with men or with angels; consequently neither can this love:
nevertheless, since the intention of the will is what the Lord
principally regards, therefore so far as any one is in this intention,
and perseveres in it, so far he is initiated into its purity and
sanctity, and successively advances therein. The reason why none can be
principled in spiritual conjugial love, but those who are of the above
description by virtue of conjunction with the Lord, is, because heaven
is in this love; and the natural man, whose conjugial love derives its
pleasure only from the flesh, cannot approach to heaven nor to any
angel, no, nor to any man principled in this love, it being the
foundation of all celestial and spiritual loves; which may be seen
above, n. 65-67. That this is the case, has been confirmed to me by
experience. I have seen genii in the spiritual world, who were in a
state of preparation for hell, approaching to an angel while he was
being entertained by his consort; and at a distance, as they approached,
they became like furies, and sought out caverns and ditches as asylums,
into which they cast themselves. That wicked spirits love what is
similar to their affection, however unclean it is, and hold in aversion
the spirits of heaven, as what is dissimilar, because it is pure, may be
concluded from what was said in the PRELIMINARY MEMORABLE RELATION, n.
10.

72. The reason why those who love the truths of the church and practise
its goods, come into this love and are capable of remaining in it, is,
because no others are received by the Lord; for these are in conjunction
with him, and thereby are capable of being kept in that love by
influence from him. The two constituents of the church and heaven in man
(_homo_) are the truth of faith and the good of life; the truth of faith
constitutes the Lord's presence, and the good of life according to the
truths of faith constitutes conjunction with him, and thereby the church
and heaven. The reason why the truth of faith constitutes the Lord's
presence, is, because it relates to light, spiritual light being nothing
else; and the reason why the good of life constitutes conjunction, is,
because it relates to heat; and spiritual heat is nothing but the good
of life, for it is love; and the good of life originates in love; and it
is well known, that all light, even that of winter, causes presence, and
that heat united to light causes conjunction; for gardens and
shrubberies appear in all degrees of light, but they do not bear flowers
and fruits unless when heat joins itself to light. From these
considerations the conclusion is obvious, that those are not gifted by
the Lord with love truly conjugial, who merely know the truths of the
church, but those who know them and practise their good.

73. VIII. THIS LOVE WAS THE LOVE OF LOVES WITH THE ANCIENTS, WHO LIVED
IN THE GOLDEN, SILVER, AND COPPER AGES. That conjugial love was the love
of loves with the most ancient and the ancient people, who lived in the
ages thus named, cannot be known from historical records, because their
writings are not extant; and there is no account given of them except by
writers in succeeding ages, who mention them, and describe the purity
and integrity of their lives, and also the successive decrease of such
purity and integrity, resembling the debasement of gold to iron: but an
account of the last or iron age, which commenced from the time of those
writers, may in some measure be gathered from the historical records of
the lives of some of their kings, judges, and wise men, who were called
_sophi_ in Greece and other countries. That this age however should not
endure, as iron endures in itself, but that it should be like iron mixed
with clay, which do not cohere, is foretold by Daniel, chap. ii. 43. Now
as the golden, silver, and copper ages passed away before the time when
writing came into use, and thus it is impossible on earth to acquire any
knowledge concerning their marriages, it has pleased the Lord to unfold
to me such knowledge by a spiritual way, by conducting me to the heavens
inhabited by those most ancient people, that I might learn from their
own mouths the nature and quality of their marriages during their abode
here on earth in their several ages: for all, who from the beginning of
creation have departed by death out of the natural world, are in the
spiritual world, and as to their loves resemble what they were when
alive in the natural world, and continue such to eternity. As the
particulars of this knowledge are worthy to be known and related, and
tend to confirm the sanctity of marriages, I am desirous to make them
public as they were shown me in the spirit when awake, and were
afterwards recalled to my remembrance by an angel, and thus described.
And as they are from the spiritual world, like the other accounts
annexed to each chapter, I am desirous to arrange them so as to form six
MEMORABLE RELATIONS according to the progressions of the several periods
of time.

       *       *       *       *       *

74. THESE SIX MEMORABLE RELATIONS from the spiritual world, concerning
conjugial love, discover the nature and quality of that love in the
earliest times and afterwards, and also at the present day; whence it
appears that that love has successively fallen away from its sanctity
and purity, until it became adulterous; but that nevertheless there is a
hope of its being brought back again to its primeval or ancient
sanctity.

75. THE FIRST MEMORABLE RELATION. On a time, while I was meditating on
conjugial love, my mind was seized with a desire of knowing what had
been the nature and quality of that love among those who lived in the
GOLDEN AGE, and afterwards among those who lived in the following ages,
which have their names from silver, copper, and iron: and as I knew that
all who lived well in those ages are in the heavens, I prayed to the
Lord that I might be allowed to converse with them and be informed: and
lo! an angel presented himself and said, "I am sent by the Lord to be
your guide and companion: I will first lead and attend you to those who
lived in the first age or period of time, which is called golden:" and
he said, "The way to them is difficult; it lies through a shady forest,
which none can pass unless he receive a guide from the Lord." I was in
the spirit, and prepared myself for the journey; and we turned our faces
towards the east; and as we advanced I saw a mountain, whose height
extended beyond the region of the clouds. We passed a great wilderness,
and came to the forest planted with various kinds of trees and rendered
shady by their thickness, of which the angel had advertised me. The
forest was divided by several narrow paths; and the angel said, that
according to the number of those paths are the windings and intricacies
of error: and that unless his eyes were opened by the Lord, so as to see
olives entwined with vine tendrils, and his steps were directed from
olive to olive, the traveller would miss his way, and fall into the
abodes of Tartarus, which are round about at the sides. This forest is
of such a nature, to the end that the passage may be guarded; for none
but a primeval nation dwells upon that mountain. After we had entered
the forest, our eyes were opened, and we saw here and there olives
entwined with vines, from which hung bunches of grapes of a blue or
azure color, and the olives were ranged in continual wreaths; we
therefore made various circuits as they presented themselves to our
view; and at length we saw a grove of tall cedars and some eagles
perched on their branches; on seeing which the angel said, "We are now
on the mountain not far from its summit:" so we went forward, and lo!
behind the grove was a circular plain, where there were feeding he and
she-lambs, which were representative forms of the state of innocence and
peace of the inhabitants of the mountain. We passed over this plain, and
lo! we saw tabernacles, to the number of several thousands in front on
each side in every direction as far as the eye could reach. And the
angel said, "We are now in the camp, where are the armies of the Lord
Jehovah; for so they call themselves and their habitations. These most
ancient people, while they were in the world, dwelt in tabernacles;
therefore now also they dwell in the same. But let us bend our way to
the south, where the wiser of them live, that we may meet some one to
converse with." In going along I saw at a distance three boys and three
girls sitting at a door of a certain tent; but as we approached, the
boys and girls appeared like men and women of a middle stature. The
angel then said, "All the inhabitants of this mountain appear at a
distance like infants, because they are in a state of innocence; and
infancy is the appearance of innocence." The men on seeing us hastened
towards us and said, "Whence are you; and how came you here? Your faces
are not like those of our mountain." But the angel in reply told them
how, by permission, we had had access through the forest, and what was
the cause of our coming. On hearing this, one of the three men invited
and introduced us into his tabernacle. The man was dressed in a blue
robe and a tunic of white wool: and his wife had on a purple gown, with
a stomacher under it of fine linen wrought in needle-work. And as my
thought was influenced by a desire of knowing the state of marriages
among the most ancient people, I looked by turns on the husband and the
wife, and observed as it were a unity of their souls in their faces; and
I said, "You are one:" and the man answered, "We are one; her life is in
me, and mine in her; we are two bodies, but one soul: the union between
us is like that of the two viscera in the breast, which are called the
heart and the lungs; she is my heart and I am her lungs; but as by the
heart we here mean love, and by the lungs wisdom, she is the love of my
wisdom, and I am the wisdom of her love; therefore her love from without
veils my wisdom, and my wisdom from within enters into her love: hence,
as you said, there is an appearance of the unity of our souls in our
faces." I then asked, "If such a union exists, is it possible for you to
look at any other woman than your own?" He replied, "It is possible but
as my wife is united to my soul, we both look together, and in this case
nothing of lust can enter; for while I behold the wives of others, I
behold them by my own wife, whom alone I love: and as my own wife has a
perception of all my inclinations, she, as an intermediate, directs my
thoughts and removes every thing discordant, and therewith impresses
cold and horror at every thing unchaste; therefore it is as impossible
for us to look unchastely at the wife of any other of our society, as it
is to look from the shades of Tartarus to the light of our heaven
therefore neither have we any idea of thought, and still less any
expression of speech, to denote the allurements of libidinous love." He
could not pronounce the word whoredom, because the chastity of their
heaven forbade it. Hereupon my conducting angel said to me, "You hear
now that the speech of the angels of this heaven is the speech of
wisdom, because they speak from causes." After this, as I looked around,
I saw their tabernacle as it were overlaid with gold; and I asked,
"Whence is this?" He replied, "It is in consequence of a flaming light,
which, like gold, glitters, irradiates, and glances on the curtains of
our tabernacle while we are conversing about conjugial love; for the
heat from our sun, which in its essence is love, on such occasions bares
itself, and tinges the light, which in its essence is wisdom, with its
golden color; and this happens because conjugial love in its origin is
the sport of wisdom and love; for the man was born to be wisdom, and the
woman to be the love of the man's wisdom: hence spring the delights of
that sport, in and derived from conjugial love between us and our wives.
We have seen clearly for thousands of years in our heaven, that those
delights, as to quantity, degree, and intensity, are excellent and
eminent according to our worship of the Lord Jehovah, from whom flows
that heavenly union or marriage, which is the union and marriage of love
and wisdom." As he said this, I saw a great light upon the hill in the
middle of the tabernacles; and I inquired, "Whence is that light?" And
he said, "It is from the sanctuary of the tabernacle of our worship." I
asked whether I might approach it; to which he assented. I approached
therefore, and saw the tabernacle without and within, answering exactly
to the description of the tabernacle which was built for the sons of
Israel in the wilderness; the form of which was shewed to Moses on Mount
Sinai, Exod. xxv. 40; chap. xxvi. 30. I then asked, "What is within in
that sanctuary, from which so great a light proceeds?" He replied, "It
is a tablet with this inscription, THE COVENANT BETWEEN JEHOVAH AND THE
HEAVENS:" he said no more. And as by this time we were ready to depart,
I asked, "Did any of you, during your abode in the natural world, live
with more than one wife?" He replied, "I know not one; for we could not
think of more. We have been told by those who had thought of more, that
instantly the heavenly blessedness of their souls withdrew from their
inmost principles to the extreme parts of their bodies, even to the
nails, and together therewith the honorable badges of manhood; when this
was perceived they were banished the land." On saying this, the man ran
to his tabernacle, and returned with a pomegranate, in which there was
abundance of seeds of gold: and he gave it me, and I brought it away
with me, as a sign that we had been with those who had lived in the
golden age. And then, after a salutation of peace, we took our leave,
and returned home.

76. THE SECOND MEMORABLE RELATION. The next day the same angel came to
me, and said, "Do you wish me to lead and attend you to the people who
lived in the SILVER AGE OR PERIOD, that we may hear from them concerning
the marriages of their time?" And he added, "Access to these also can
only be obtained by the Lord's favor and protection." I was in the
spirit as before, and accompanied my conductor. We first came to a hill
on the confines between the east and the south; and while we were
ascending it, he shewed me a great extent of country: we saw at a
distance an eminence like a mountain, between which and the hill on
which we stood was a valley, and behind the valley a plain, and from the
plain a rising ground of easy ascent. We descended the hill intending to
pass through the valley, and we saw here and there on each side pieces
of wood and stone, carved into the figures of men, and of various
beasts, birds, and fishes; and I asked the angel what they meant, and
whether they were idols? He replied, "By no means: they are
representative forms of various moral virtues and spiritual truths. The
people of that age were acquainted with the science of correspondences;
and as every man, beast, bird, and fish, corresponds to some quality,
therefore each particular carved figure represents partially some virtue
or truth, and several together represent virtue itself, or truth, in a
common extended form. These are what in Egypt were called
hieroglyphics." We proceeded through the valley, and as we entered the
plain, lo! we saw horses and chariots; horses variously harnessed and
caparisoned, and chariots of different forms; some carved in the shape
of eagles, some like whales, and some like stags with horns, and like
unicorns; and likewise beyond them some carts, and stables round about
at the sides; and as we approached, both horses and chariots
disappeared, and instead thereof we saw men (_homines_), in pairs,
walking, talking, and reasoning. And the angel said to me, "The
different species of horses, chariots, and stables, seen at a distance,
are appearances of the rational intelligence of the men of that period;
for a horse, by correspondence, signifies the understanding of truth, a
chariot, its doctrine, and stables, instructions: you know that in this
world all things appear according to correspondences." But we passed by
these things, and ascended by a long acclivity, and at length saw a
city, which we entered; and in walking through the streets and places of
public resort, we viewed the houses: they were so many palaces built of
marble, having steps of alabaster in front, and at the sides of the
steps pillars of jasper: we saw also temples of precious stone of a
sapphire and lazure color. And the angel said to me, "Their houses are
of stone, because stones signify natural truths, and precious stones
spiritual truths; and all those who lived in the silver age had
intelligence grounded in spiritual truths, and thence in natural truths:
silver also has a similar signification." In taking a view of the city,
we saw here and there consorts in pairs: and as they were husbands and
wives, we expected that some of them would invite us to their houses;
and while we were in this expectation, as we were passing by, we were
invited by two into their house, and we ascended the steps and entered;
and the angel, taking upon him the part of speaker, explained to them
the occasion of our coming to this heaven; informing them that it was
for the sake of instruction concerning marriages among the ancients, "of
whom," says he, "you in this heaven are a part." They said, "We were
from a people in Asia; and the chief pursuit of our age was the truths
whereby we had intelligence. This was the occupation of our souls and
minds; but our bodily senses were engaged in representations of truths
in form; and the science of correspondences conjoined the sensual things
of our bodies with the perceptions of our minds, and procured us
intelligence." On hearing this, the angel asked them to give some
account of their marriages: and the husband said, "There is a
correspondence between spiritual marriage, which is that of truth with
good, and natural marriage, which is that of a man with one wife; and as
we have studied correspondences, we have seen that the church, with its
truths and goods, cannot at all exist but with those who live in love
truly conjugial with one wife: for the marriage of good and truth
constitutes the church with man: therefore all we in this heaven say,
that the husband is truth, and the wife the good thereof; and that good
cannot love any truth but its own, neither can truth in return love any
good but its own: if any other were loved, internal marriage, which
constitutes the church, would perish, and there would remain only
external marriage, to which idolatry, and not the church, corresponds;
therefore marriage with one wife we call sacrimony; but if it should
have place with more than one among us, we should call it sacrilege." As
he said this, we were introduced into an ante-chamber, where there were
several devices on the walls, and little images as it were of molten
silver; and I inquired, "What are these?" They said, "They are pictures
and forms representative of several qualities, characters, and delights,
relating to conjugial love. These represent unity of souls, these
conjunction of minds, these harmony of bosoms, these the delights thence
arising." While we were viewing these things, we saw as it were a
rainbow on the wall, consisting of three colors, purple (or red), blue
and white; and we observed how the purple passed the blue, and tinged
the white with an azure color, and that the latter color flowed back
through the blue into the purple, and elevated the purple into a kind of
flaming lustre: and the husband said to me, "Do you understand all
this?" I replied, "Instruct me:" and he said, "The purple color, from
its correspondence, signifies the conjugial love of the wife, the white
the intelligence of the husband, the blue the beginning of conjugial
love in the husband's perception from the wife, and the azure, with
which the white was tinged, signifies conjugial love in this case in the
husband; and this latter color flowing back through the blue into the
purple, and elevating the purple into a kind of flaming lustre,
signifies the conjugial love of the husband flowing back to the wife.
Such things are represented on these walls, while from meditating on
conjugial love, its mutual, successive, and simultaneous union, we view
with eager attention the rainbows which are there painted." Hereupon I
observed, "These things are more than mystical at this day; for they are
appearances representative of the arcana of the conjugial love of one
man with one wife." He replied, "They are so; yet to us in our heaven
they are not arcana, and consequently neither are they mystical." As he
said this, there appeared at a distance a chariot drawn by small white
horses; on seeing which the angel said, "That chariot is a sign for us
to take our leave;" and then, as we were descending the steps, our host
gave us a bunch of white grapes hanging to the vine leaves: and lo! the
leaves became silver; and we brought them down with us for a sign that
we had conversed with the people of the silver age.

77. THE THIRD MEMORABLE RELATION. The next day, my conducting and
attendant angel came to me and said, "Make ready, and let us go to the
heavenly inhabitants in the west, who are from the men that lived in the
third period, or in the copper age. Their dwellings are from the south
by the west towards the north; but they do not reach into the north."
Having made myself ready, I attended him, and we entered their heaven on
the southern quarter. There was a magnificent grove of palm trees and
laurels. We passed through this, and immediately on the confines of the
west we saw giants, double the size of ordinary men. They asked us, "Who
let you in through the grove?" The angel said, "The God of heaven." They
replied, "We are guards to the ancient western heaven; but pass on." We
passed on, and from a rising ground we saw a mountain rising to the
clouds, and between us and the mountain a number of villages, with
gardens, groves, and plains intermixed. We passed through the villages
and came to the mountain, which we ascended; and lo! its summit was not
a point but a plain, on which was a spacious and extensive city. All the
houses of the city were built of the wood of the pine-tree, and their
roofs consisted of joists or rafters; and I asked, "Why are the houses
here built of wood?" The angel replied, "Because wood signifies natural
good; and the men of the third age of the earth were principled in this
good; and as copper also signifies natural good, therefore the age in
which they lived the ancients named from copper. Here are also sacred
buildings constructed of the wood of the olive, and in the middle of
them is the sanctuary, where is deposited in an ark the Word that was
given to the inhabitants of Asia before the Israelitish Word; the
historical books of which are called the WARS OF JEHOVAH, and the
prophetic books, ENUNCIATIONS; both mentioned by Moses, Numb. xxi.
verses 14, 15, and 27-30. This Word at this day is lost in the kingdoms
of Asia, and is only preserved in Great Tartary." Then the angel led me
to one of the sacred buildings, which we looked into, and saw in the
middle of it the sanctuary, the whole in the brightest light; and the
angel said, "This light is from that ancient Asiatic Word: for all
divine truth in the heavens gives forth light." As we were leaving the
sacred building, we were informed that it had been reported in the city
that two strangers had arrived there; and that they were to be examined
as to whence they came, and what was their business; and immediately one
of the public officers came running towards us, and took us for
examination before the judges: and on being asked whence we came, and
what was our business, we replied, "We have passed the grove of
palm-trees, and also the abodes of the giants, the guards of your
heaven, and afterwards the region of villages; from which circumstances
you may conclude, that we have not come here of ourselves, but by
direction of the God of heaven. The business on which we are come is, to
be instructed concerning your marriages, whether they are monogamical or
polygamical." and they said, "What are polygamical marriages? Are not
they adulterous?" And immediately the bench of judges deputed an
intelligent person to instruct us in his own house on this point: and
when we were come to his house, he set his wife by his side, and spoke
as follows: "We are in possession of precepts concerning marriages,
which have been handed down to us from the primeval or most ancient
people, who were principled in love truly conjugial, and thereby
excelled all others in the virtue and potency of that love while they
were in the world, and who are now in a most blessed state in their
heaven, which is in the east. We are their posterity, and they, as
fathers, have given us, their sons, rules of life, among which is the
following concerning marriages: 'Sons, if you are desirous to love God
and your neighbour, and to become wise and happy to eternity, we counsel
you to live married to one wife; if you depart from this precept, all
heavenly love will depart from you, and therewith internal wisdom; and
you will be banished.' This precept of our Fathers we have obeyed as
sons, and have perceived its truth, which is, that so far as any one
loves his conjugial partner alone, so far he becomes celestial and
internal, and that so far as any one does not love his married partner
alone, so far he becomes natural and external; and in this case he loves
only himself and the images of his own mind, and is doating and foolish.
From these considerations, all of us in this heaven live married to one
wife; and this being the case, all the borders of our heaven are guarded
against polygamists, adulterers, and whoremongers; if polygamists invade
us, they are cast out into the darkness of the north; if adulterers,
they are cast out into fires of the west; and if whoremongers, they are
cast out into the delusive lights of the south." On hearing this, I
asked, "What he meant by the darkness of the north, the fires of the
west, and the delusive lights of the south?" He answered, "The darkness
of the north is dulness of mind and ignorance of truths; the fires of
the west are the loves of evil; and the delusive lights of the south are
the falsifications of truth, which are spiritual whoredoms." After this,
he said, "Follow me to our repository of curiosities:" so we followed
him, and he shewed us the writings of the most ancient people, which
were on the tables of wood and stone, and afterwards on smooth blocks of
wood; the writings of the second age were on sheets of parchment; of
these he brought me a sheet, on which were copied the rules of the
people of the first age from their tables of stone, among which also was
the precept concerning marriages. Having seen these and other ancient
curiosities, the angel said, "It is now time for us to take our leave;"
and immediately our host went into the garden, and plucked some twigs
off a tree, and bound them into a little bunch, and gave them to us,
saying, "These twigs are from a tree, which is native of or peculiar to
our heaven, and whose juice has a balsamic fragrance." We brought the
bunch down with us, and descended by the eastern way, which was not
guarded; and lo! the twigs were changed into shining brass, and the
upper ends of them into gold, as a sign that we had been with the people
of the third age, which is named from copper or brass.

78. THE FOURTH MEMORABLE RELATIONS. After two days the angel again
addressed me, saying, "Let us complete the period of the ages; the last
still remains, which is named from IRON. The people of this age dwell in
the north on the side of the west, in the inner parts or breadth-ways:
they are all from the old inhabitants of Asia, who were in possession of
the ancient Word, and thence derived their worship; consequently they
were before the time of our Lord's coming into the world. This is
evident from the writings of the ancients, in which those times are so
named. These same periods are meant by the statue seen by
Nebuchadnezzar, whose head was of gold, the breast and arms of silver,
the belly and thighs of brass, the legs of iron, and the feet of iron
and of clay, Dan. ii. 32, 33." These particulars the angel related to me
in the way, which was contracted and anticipated by changes of state
induced in our minds according to the genius or disposition of the
inhabitants whom we passed; for spaces and consequent distances in the
spiritual world are appearances according to the state of their minds.
When we raised our eyes, lo! we were in a forest consisting of beeches,
chestnut-trees and oaks: and on looking around us, there appeared bears
to the left, and leopards to the right: and when I wondered at this, the
angel said, "They are neither bears nor leopards, but men, who guard
these inhabitants of the north; by their nostrils they have a scent of
the sphere of life of those who pass by, and they rush violently on all
who are spiritual, because the inhabitants are natural. Those who only
read the Word, and imbibe thence nothing of doctrine, appear at a
distance like bears; and those who confirm false principles thence
derived, appear like leopards." On seeing us, they turned away, and we
proceeded. Beyond the forest there appeared thickets, and afterwards
fields of grass divided into areas, bordered with box: this was
succeeded by a declivity which led to a valley, wherein were several
cities. We passed some of them, and entered into one of a considerable
size: its streets were irregular, and so were the houses, which were
built of brick, with beams between, and plastered. In the places of
public resort were consecrated buildings of hewn lime-stone; the
under-structure of which was below the ground, and the super-structure
above. We went down into one of them by three steps, and saw on the
walls idols of various forms, and a crowd on their knees paying
adoration to them: in the middle of the building was a company, above
whom might be seen the head of the tutelary god of that city. As we went
out, the angel said to me, "Those idols, with the ancients who lived in
the silver age, as above described, were images representative of
spiritual truths and moral virtues; and when the science of
correspondence was forgotten and extinct, they first became objects of
worship, and afterwards were adored as deities: hence came idolatry."
When we were come out of the consecrated building, we made our
observations on the men and their dress. Their faces were like steel, of
a grayish color, and they were dressed like comedians, with napkins
about their loins hanging from a tunic buttoned close at the breast; and
on their heads they wore curled caps like sailors. But the angel said,
"Enough of this; let us seek some instruction concerning the marriages
of the people of this age." We then entered into the house of one of the
grandees, who wore on his head a high cap. He received us kindly, and
said, "Come in and let us converse together." We entered into the
vestibule, and there seated ourselves; and I asked him about the
marriages of his city and country. He said, "We do not here live with
one wife, but some with two or three, and some with more, because we are
delighted with variety, obedience, and honor, as marks of dignity; and
these we receive from our wives according to their number. With one wife
there would be no delight arising from variety; but disgust from
sameness: neither would there be any flattering courteousness arising
from obedience, but a troublesome disquietude from equality; neither
would there be any satisfaction arising from dominion and the honor
thence derived, but vexation from wrangling about superiority. And what
is a woman? Is she not born subject to man's will; to serve, and not to
domineer? Wherefore in this place every husband in his own house enjoys
as it were royal dignity; and as this is suited to our love, it
constitutes also the blessedness of our life." But I asked, "In such
case, what becomes of conjugial love, which from two souls makes one,
and joins minds together, and renders a man (_homo_) blessed? This love
cannot be divided; for if it be it becomes a heat which effervesces and
passes away." To this he replied, "I do not understand what you say;
what else renders a man (_homo_) blessed, but the emulation of wives
contending for the honor of the first place in the husband's favor?" As
he said this, a man entered into the women's apartment and opened the
two doors; whence there issued a libidinous effluvium, which had a
stench like mire; this arose from polygamical love, which is connubial,
and at the same time adulterous; so I rose and shut the doors.
Afterwards I said, "How can you subsist upon this earth, when you are
void of any love truly conjugial, and also when you worship idols?" He
replied, "As to connubial love, we are so jealous of our wives, that we
do not suffer any one to enter further within our houses than the
vestibule; and where there is jealousy, there must also be love. In
respect to idols, we do not worship them; but we are not able to think
of the God of the universe, except by means of such forms presented to
our eyes; for we cannot elevate our thoughts above the sensual things of
the body, nor think of God above the objects of bodily vision." I then
asked him again, "Are not your idols of different forms? How then can
they excite the idea of one God?" He replied, "This is a mystery to us;
somewhat of the worship of God lies concealed in each form." I then
said, "You are merely sensual corporeal spirits; you have neither the
love of God nor the love of a married partner grounded in any spiritual
principle; and these loves together form a man (_homo_) and from sensual
make him celestial." As I said this, there appeared through the gate as
it were lightning: and on my asking what it meant, he said, "Such
lightning is a sign to us that there will come the ancient one from the
east, who teaches us concerning God, that He is one, the alone
omnipotent, who is the first and the last; he also admonishes us not to
worship idols, but only to look at them as images representative of the
virtues proceeding from the one God, which also together form his
worship. This ancient one is our angel, whom we revere and obey. He
comes to us, and raises us, when we are falling into obscure worship of
God from mere fancies respecting images." On hearing this, we left the
house and went out of the city; and in the way, from what we had seen in
the heavens, we drew some conclusions respecting the circuit and the
progression of conjugial love; of the circuit that it had passed from
the east to the south, from the south to the west, and from the west to
the north; and of the progression, that it had decreased according to
its circulation, namely, that in the east it was celestial, in the south
spiritual, in the west natural, and in the north sensual; and also that
it had decreased in a similar degree with the love and the worship of
God: from which considerations we further concluded, that this love in
the first age was like gold, in the second like silver, in the third
like brass, and in the fourth like iron, and that at length it ceased.
On this occasion the angel, my guide and companion, said, "Nevertheless
I entertain a hope that this love will be revived by the God of heaven,
who is the Lord, because it is capable of being so revived."

79. THE FIFTH MEMORABLE RELATION, The angel that had been my guide and
companion to the ancients who had lived in the four ages, the golden,
the silver, the copper, and the iron, again presented himself to me, and
said, "Are you desirous of seeing the age which succeeded those ancient
ones, and to know what its quality formerly was, and still is? Follow
me, and you shall see. They are those concerning whom Daniel thus
prophesied: '_A kingdom shall arise after those four in which iron shall
be mixed with miry clay: they shall mingle themselves together by the
seed of man: but they shall not cohere one with the other, as iron is
not mixed with clay_, Dan. ii. 41-43:'" and he said, "By the seed of
man, whereby iron shall be mixed with clay, and still they shall not
cohere, is meant the truth of the Word falsified." After he had said
this, I followed him, and in the way, he related to me these
particulars. "They dwell in the borders between the south and the west,
but at a great distance beyond those who lived in the four former ages,
and also at a greater depth." We then proceeded through the south to the
region bordering on the west, and passed though a formidable forest; for
in it there were lakes, out of which crocodiles raised their heads, and
opened at us their wide jaws beset with teeth; and between the lakes
were terrible dogs, some of which were three-headed like Cerberus, some
two-headed, all looking at us as we passed with a horrible hungry snarl
and fierce eyes. We entered the western tract of this region, and saw
dragons and leopards, such as are described in the Revelation, chap.
xii. 3; chap. xiii. 2. Then the angel said to me, "All these wild beasts
which you have seen, are not wild beasts but correspondences, and
thereby representative forms of the lusts of the inhabitants whom we
shall visit. The lusts themselves are represented by those horrible
dogs; their deceit and cunning by crocodiles; their falsities and
depraved inclinations to the things which relate to worship, by dragons
and leopards: nevertheless the inhabitants represented do not live close
behind the forest, but behind a great wilderness which lies
intermediate, that they may be fully withheld and separated from the
inhabitants of the foregoing ages, being of an entirely different genius
and quality from them: they have indeed heads above their breasts, and
breasts above their loins, and loins above their feet, like the primeval
men; but in their heads there is not any thing of gold, nor in their
breasts any thing of silver, nor in their loins any thing of brass, no,
nor in their feet any thing of pure iron; but in their heads is iron
mixed with clay, in their breasts is each mixed with brass, in their
loins is also each mixed with silver, and in their feet is each mixed
with gold: by this inversion they are changed from men (_homines_) into
graven images of men, in which inwardly nothing coheres; for what was
highest, is made lowest, thus what was the head is become the heel, and
_vice versa_. They appear to us from heaven like stage-players, who lie
upon their elbows with the body inverted, and put themselves in a
walking motion; or like beasts, which lie on their backs, and lift the
feet upwards, and from the head, which they plunge in the earth, look
towards heaven." We passed through the forest, and entered the
wilderness, which was not less terrible: it consisted of heaps of
stones, and ditches between them, out of which crept hydras and vipers,
and there flew forth venomous flying serpents. This whole wilderness was
on a continual declivity: we descended by a long steep descent, and at
length came into the valley inhabited by the people of that region and
age. There were here and there cottages, which appeared at length to
meet, and to be joined together in the form of a city: this we entered,
and lo! the houses were built of the scorched branches of trees,
cemented together with mud and covered with black slates. The streets
were irregular; all of them at the entrance narrow, but wider as they
extended, and at the end spacious, where there were places of public
resort: here there were as many places of public resort as there were
streets. As we entered the city, it became dark, because the sky did not
appear; we therefore looked up and light was given us, and we saw: and
then I asked those we met, "Are you able to see because the sky does not
appear above you?" They replied "What a question is this! we see
clearly; we walk in full light." On hearing this, the angel said to me,
"Darkness to them is light, and light darkness, as is the case with
birds of night; as they look downwards and not upwards." We entered into
some of the cottages, and saw in each a man with his woman, and we asked
them, "Do all live here in their respective houses with one wife only?"
And they replied with a hissing, "What do you mean by one wife only? Why
do not you ask, whether we live with one harlot? What is a wife but a
harlot? By our laws it is not allowable to commit fornication with more
than one woman; but still we do not hold it dishonorable or unbecoming
to do so with more; yet out of our own houses we glory in the one among
another: thus we rejoice in the license we take, and the pleasure
attending it, more than polygamists. Why is a plurality of wives denied
us, when yet it has been granted, and at this day is granted in the
whole world about us? What is life with one woman only, but captivity
and imprisonment? We however in this place have broken the bolt of this
prison, and have rescued ourselves from slavery, and made ourselves
free, and who is angry with a prisoner for asserting his freedom when it
is in his power?" to this we replied, "You speak, friend, as if without
any sense of religion. What rational person does not know that
adulteries are profane and infernal, and that marriages are holy and
heavenly. Do not adulteries take place with devils in hell, and
marriages with angels in heaven? Did you never read the sixth
commandment [Footnote: According to the division of the commandments
adopted by the Church of England, it is the _seventh_ that is here
referred to.] of the decalogue? and in Paul, that adulterers can by no
means enter heaven?" Hereupon our host laughed heartily, and regarded me
as a simpleton, and almost as out of my senses. But just then there came
running a messenger from the chief of the city, and said, "Bring the two
strangers into the town-hall; and if they refuse to come, drag them
there: we have seen them in a shade of light; they have entered
privately; they are spies." Hereupon the angel said to me, "The reason
why we were seen in a shade, is, because the light of heaven in which we
have been, is to them a shade, and the shade of hell is to them light;
and this is because they regard nothing as sin, not even adultery: hence
they see what is false altogether as what is true; and what is false is
lucid in hell before satans, and what is true darkens their eyes like
the shade of night." We said to the messenger, "We will not be pressed,
still less will we be dragged into the town-hall; but we will go with
you of our own accord." So we went: and lo! there was a great crowd
assembled, out of which came some lawyers, and whispered to us, saying,
"Take heed to yourselves how you speak any thing against religion, the
form of our government, and good manners:" and we replied, "We will not
speak against them, but for them and from them." Then we asked, "What
are your religious notions respecting marriages?" At this the crowd
murmured, and said, "What have you to do here with marriages? Marriages
are marriages." Again we asked, "What are your religious notions
respecting whoredoms?" At this also they murmured, saying, "What have
you to do here with whoredoms? Whoredoms are whoredoms: let him that is
guiltless cast the first stone." And we asked thirdly, "Does your
religion teach that marriages are holy and heavenly, and that adulteries
are profane and infernal?" Hereupon several in the crowd laughed aloud,
jested, and bantered, saying, "Inquire of our priests, and not of us, as
to what concerns religion. We acquiesce entirely in what they declare;
because no point of religion is an object of decision in the
understanding. Have you never heard that the understanding is without
any sense or discernment in mysteries, which constitute the whole of
religion? And what have actions to do with religion? Is not the soul
made blessed by the muttering of words from a devout heart concerning
expiation, satisfaction, and imputation, and not by works?" But at this
instant there came some of the wise ones of the city, so called, and
said, "Retire hence; the crowd grows angry; a storm is gathering: let us
talk in private on this subject; there is a retired walk behind the
town-hall; come with us there." We followed them; and they asked us
whence we came, and what was our business there? And we said, "to be
instructed concerning marriages, whether they are holy with you, as they
were with the ancients who lived in the golden, silver, and copper ages;
or whether they are not holy." And they replied, "What do you mean by
holiness? Are not marriages works of the flesh and of the night?" And we
answered, "Are they not also works of the spirit? and what the flesh
does from the spirit, is not that spiritual? and all that the spirit
does, it does from the marriage of good and truth. Is not this marriage
spiritual, which enters the natural marriage of husband and wife?" To
this the wise ones, so called, made answer, "There is too much subtlety
and sublimity in what you say on this subject; you ascend far above
rational principles to spiritual: and who, beginning at such an
elevation, can descend thence, and thus form any decision?" To this they
added with a smile of ridicule, "Perhaps you have the wings of an eagle,
and can fly in the highest region of heaven, and make these discoveries:
this we cannot do." We then asked them to tell us, from the altitude or
region in which the winged ideas of their minds fly, whether they knew,
or were able to know, that the love of one man with one wife is
conjugial love, into which are collected all the beatitudes,
satisfactions, delights, pleasantnesses, and pleasures of heaven; and
that this love is from the Lord according to the reception of good and
truth from him; thus according to the state of the church? On hearing
this, they turned away, and said, "These men are out of their senses;
they enter the ether with their judgement, and scatter about vain
conjectures like nuts and almonds." After this they turned to us,
saying, "We will give a direct answer to your windy conjectures and
dreams;" and they said, "What has conjugial love in common with religion
and inspiration from God? Is not this love with every one according to
the state of his potency? Is it not the same with those who are out of
the church as with those who are in it, with Gentiles as with
Christians, yea, with the impious as with the pious? Has not every one
the strength of this love either hereditarily, or from bodily health, or
from temperance of life, or from warmth of climate? By medicines also it
may be strengthened and stimulated. Is not the case similar with the
brute creation, especially with birds which unite in pairs? Moreover, is
not this love carnal? and what has a carnal principle in common with the
spiritual state of the church? Does this love, as to its ultimate effect
with a wife, differ at all from love as to its effect with a harlot? Is
not the lust similar, and the delight similar? Wherefore it is injurious
to deduce the origin of conjugial love from the holy things of the
church." On hearing this, we said to them, "You reason from the stimulus
of lasciviousness, and not from conjugial love; you are altogether
ignorant what conjugial love is, because it is cold with you; from what
you have said we are convinced that you are of the age which has its
name from and consists of iron and clay, which do not cohere, according
to the prophecy in Daniel, chap. ii. 43; for you make conjugial love and
adulterous love the same thing; and do these two cohere any more than
iron and clay? You are believed and called wise, and yet you have not
the smallest pretensions to that character." On hearing this, they were
inflamed with rage and made a loud cry, and called the crowd together to
cast us out; but at that instant, by virtue of power given us by the
Lord, we stretched out our hands, and lo! the flying serpents, vipers,
and hydras, and also the dragons from the wilderness, presented
themselves, and entered and filled the city; at which the inhabitants
being terrified fled away. The angel then said to me, "Into this region
new comers from the earth daily enter, and the former inhabitants are by
turns separated and cast down into the gulphs of the west, which appear
at a distance like lakes of fire and brimstone. All in those gulphs are
spiritual and natural adulterers."

80. THE SIXTH MEMORABLE RELATION. As the angel said this, I looked to
the western boundary, and lo! there appeared as it were lakes of fire
and brimstone; and I asked him, why the hells in that quarter had such
an appearance? He replied, "They appear as lakes in consequence of the
falsifications of truth; because water in the spiritual sense signifies
truth; and there is an appearance as it were of fire round about them,
and in them, in consequence of the love of evil, and as it were of
brimstone in consequence of the love of what is false. Those three
things, the lake, the fire, and the brimstone, are appearances, because
they are correspondences of the evil loves of the inhabitants. All in
that quarter are shut up in eternal work-houses, where they labor for
food, for clothing, and for a bed to lie on; and when they do evil, they
are grievously and miserably punished." I further asked the angel, why
he said that in that quarter are spiritual and natural adulterers, and
why he had not rather said, that they were evil doers and impious? He
replied, "Because all those who make light of adulteries, that is, who
commit them from a confirmed persuasion that they are not sins, and thus
are in the purpose of committing them from a belief of their being
harmless, are in their hearts evil doers and impious; for the conjugial
human principle ever goes hand in hand with religion; and every step and
movement made under the influence of religion, and leading to it, is
also a step and movement made under the influence of the conjugial
principle, and leading to it, which is peculiar and proper to the
Christian." On asking what that conjugial principle was, he said, "It is
the desire of living with one wife; and every Christian has this desire
according to his religion." I was afterwards grieved in spirit to think
that marriages, which in the most ancient times had been most holy, were
so wretchedly changed into adulteries. The angel said, "The case is the
same at this day with religion; for the Lord says '_In the consummation
of the age there will be the abomination of desolation foretold by
Daniel. And there will be great affliction, such as there has not been
from the beginning of the world_,' Matt. 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
falses; and the consummation of the age, concerning which those things
are spoken, signifies the last time or end of the church. The end is
now, because there does not remain a truth which is not falsified; and
the falsification of truth is spiritual whoredom, which acts in unity
with natural whoredom, because they cohere."

81. As we were conversing and lamenting together on this occasion, there
suddenly appeared a beam of light, which, darting powerfully upon my
eyes, caused me to look up: and lo! the whole heaven above us appeared
luminous; and from the east to the west in an extended series we heard a
GLORIFICATION: and the angel said to me, "That is a glorification of the
Lord on account of his coming, and is made by the angels of the eastern
and western heavens." From the northern and southern heavens nothing was
heard but a soft and pleasing murmur. As the angel understood
everything, he told me first, that glorifications and celebrations of
the Lord are made from the Word, because then they are made from the
Lord; for the Lord is the Word, that is, the essential divine truth
therein; and he said, "Now in particular they glorify and celebrate the
Lord by these words, which were spoken by Daniel the prophet, '_Thou
sawest iron mixed with miry clay; they shall mingle themselves together
by the seed of man; but they shall not cohere. Nevertheless in those
days the God of the heavens shall cause a kingdom to arise, which shall
not perish for ages. It shall bruise and consume those kingdoms; but
itself shall stand for ages_.' Dan. ii. 43, 44." After this, I heard as
it were the voice of singing, and further in the east I saw a glittering
of light more resplendent than the former; and I asked the angel what
was the subject of their glorification? He said, "These words in Daniel;
'_I saw in the visions of the night, and lo! with the clouds of heaven
there came as it were the SON OF MAN: and to him was given dominion and
a kingdom; and all people and nations shall worship him. His dominion is
the dominion of an age, which shall not pass away; and his kingdom that
which shall not perish_,' Dan. vii. 13, 14. They are further celebrating
the Lord from these words in the Revelation: '_To JESUS CHRIST be glory
and strength: behold he cometh with clouds. He is alpha and omega, the
beginning and the end, the first and the last; who is, who was, and who
is to come, the almighty. I, John, heard this from the SON OF MAN, out
of the midst of the seven candlesticks_,' Rev. i. 5-7, 10-13; chap.
xxii. 13; Matt. xxiv. 30, 31." I looked again into the eastern heaven:
it was enlightened on the right side, and the light entered the southern
expanse. I heard a sweet sound; and I asked the angel, what was the
subject of their glorification in that quarter respecting the Lord? He
said, "These words in the Revelation: '_I saw a new heaven and a new
earth; and I saw the holy city, New Jerusalem, coming down from God out
of heaven, prepared as a BRIDE for her HUSBAND: and the angel spake with
me, and said, Come, I will shew thee the BRIDE, THE LAMB'S WIFE: and he
carried me away in the spirit to a great and high mountain, and shewed
me the holy city, Jerusalem_,' Rev. xxi. 1, 2, 9, 10: also these words,
'I JESUS _am the bright and morning star; and the spirit and the bride
say, COME; AND HE SAID, EVEN I COME QUICKLY; Amen: even COME, LORD
JESUS_,' Rev. xxii. 16, 17, 20." After these and several other subjects
of glorification, there was heard a common glorification from the east
to the west of heaven, and also from the south to the north; and I asked
the angel, "What now is the subject?" He said, "These words from the
prophets; '_Let all flesh know that I, JEHOVAH, AM THY SAVIOUR AND THY
REDEEMER_,' Isaiah xlix. 26. '_Thus saith JEHOVAH, the King of Israel,
and HIS REDEEMER, JEHOVAH ZEBAOTH, I am the first and the last, and
BESIDE ME THERE IS NO GOD_,' Isaiah xliv. 6. '_It shall be said in that
day, LO! THIS IS OUR GOD, whom we have expected to deliver us; THIS is
JEHOVAH WHOM WE HAVE EXPECTED_.' Isaiah xxv. 9. '_The voice of him that
crieth in the wilderness, Prepare a way for JEHOVAH. Behold the LORD
JEHOVAH cometh in strength. He shall feed his flock like a SHEPHERD_,'
Isaiah xl. 3, 10, 11. '_Unto us a child is born; unto us a son is given;
whose name is Wonderful Counsellor, GOD, Hero, FATHER OF ETERNITY,
Prince of Peace_,' Isaiah ix. 6. '_Behold the days will come, and I will
raise up to David a righteous branch, who shall reign a King: and this
is his name, JEHOVAH OUR RIGHTEOUSNESS_,' Jeremiah xxiii. 5, 6; chap,
xxxiii. 15, 16. '_JEHOVAH ZEBAOTH is his name, and THY REDEEMER the holy
one of Israel: THE GOD OF THE WHOLE EARTH SHALL HE BE CALLED_,' Isaiah
liv. 5. 'IN THAT DAY THERE SHALL BE ONE JEHOVAH, AND HIS NAME ONE,'
Zech. xiv. 9." On hearing and understanding these words, my heart
exulted, and I went home with joy; and there I returned out of a state
of the spirit into a state of the body; in which latter state I
committed to writing what I had seen and heard: to which I now add the
following particular. That conjugial love, such as it was with the
ancients, will be revived again by the Lord after his coming; because
this love is from the Lord alone, and is the portion of those who from
him, by means of the Word, are made spiritual.

82. After this, a man from the northern quarter came running in great
haste, and looked at me with a threatening countenance, and addressing
me in a passionate tone of voice, said, "Are you the man that wishes to
seduce the world, under the notion of re-establishing a new church,
which you understand by the New Jerusalem coming down out of heaven from
God; and teaching, that the Lord will endow with love truly conjugial
those who embrace the doctrines of that church; the delights and
felicity of which love you exalt to the very heaven? Is not this a mere
fiction? and do you not hold it forth as a bait and enticement to accede
to your new opinions? But tell me briefly, what are the doctrinals of
the New Church, and I will see whether they agree or disagree." I
replied, "The doctrines of the church, which is meant by the New
Jerusalem, are as follow: I. That there is one God, in whom there is a
divine trinity; and that he is the LORD JESUS CHRIST. II. That a saving
faith is to believe on him. III. That evils are to be shunned, because
they are of the devil and from the devil. IV. That goods are to be done,
because they are of God and from God. V. That these are to be done by a
man as from himself; but that it ought to be believed, that they are
done from the Lord with him and by him." On hearing these doctrines, his
fury for some moments abated; but after some deliberation he again
looked at me sternly, and said, "Are these five precepts the doctrines
of faith and charity of the New Church?" I replied, "They are." He then
asked sharply, "How can you demonstrate the FIRST, 'that there is one
God in whom there is a divine trinity; and that he is the Lord Jesus
Christ?" I said, "I demonstrate it thus: Is not God one and individual?
Is not there a trinity? If God be one and individual, is not he one
person? If he be one person, is not the trinity in that person? That
this God is the LORD JESUS CHRIST, is evident from these considerations,
that he was conceived from God the Father, Luke i. 34, 35; and thus that
as to his soul he is God; and hence, as he himself saith, that the
Father and himself are one, John x. 30; that he is in the Father, and
the Father in him, John xix. 10, 11; that he that seeth him and knoweth
him, seeth and knoweth the Father, John xiv. 7, 9; that no one seeth and
knoweth the Father, except he that is in the bosom of the Father, John
i. 18; that all things of the Father are his, John iii. 35; chap. xvi.
15; that he is the Way, the Truth, and the Life; and that no one cometh
to the Father but by him, John xiv. 6; thus of or from him, because the
Father is in him; and, according to Paul, that all the fulness of the
Godhead dwelleth bodily in him, Coloss. ii. 9; and moreover, that he
hath power over all flesh, John xvii. 2; and that he hath all power in
heaven and in earth, Matt, xxviii. 18: from which declarations it
follows, that he is God of heaven and earth." He afterwards asked how I
proved the SECOND, "that a saving faith is to believe on him?" I said,
"By these words of the Lord, 'This is the will of the Father, that every
one that BELIEVETH ON THE SON should have eternal life, John vi. 40.'
'God so loved the world, that he gave his only-begotten Son, that every
one that BELIEVETH ON HIM should not perish, but should have eternal
life,' John iii. 15, 16. 'HE THAT BELIEVETH ON THE SON, hath eternal
life; but he that believeth not the Son will not see life; but the wrath
of God abideth on him,' John iii. 36." He afterwards said, "Demonstrate
also the THIRD, and the next two doctrines:" I replied, "What need is
there to demonstrate 'that evils ought to be shunned, because they are
of the devil and from the devil; and that goods ought to be done,
because they are of God and from God;' also 'that the latter are to be
done by a man as from himself; but that he ought to believe that they
are from the Lord with him and by him?' That these three doctrines are
true, is confirmed by the whole Sacred Scripture from beginning to end;
for what else is therein principally insisted on, but to shun evils and
do goods, and believe on the Lord God? Moreover, without these three
doctrines there can be no religion: for does not religion relate to
life? and what is life but to shun evils and do goods? and how can a man
do the latter and shun the former but as from himself? Therefore if you
remove these doctrines from the church, you remove from it the Sacred
Scripture, and also religion; and these being removed, the church is no
longer a church." The man on hearing this retired, and mused on what he
had heard; but still he departed in indignation.

       *       *       *       *       *

ON THE ORIGIN OF CONJUGIAL LOVE AS GROUNDED IN THE MARRIAGE OF GOOD AND
TRUTH.

83. There are both internal and external origins of conjugial love, and
several of each; nevertheless there is but one inmost or universal
origin of all. That this origin is the marriage of good and truth, shall
be demonstrated in what now follows. The reason why no one heretofore
has deduced the origin of that love from this ground, is, because it has
never yet been discovered that there is any union between good and
truth; and the reason why this discovery has not been made, is, because
good does not appear in the light of the understanding, as truth does,
and hence the knowledge of it conceals itself and evades every inquiry:
and as from this circumstance good is as it were unknown, it was
impossible for any one to conjecture that any marriage subsisted between
it and truth: yea, before the rational natural sight, good appears so
different from truth, that no conjunction between them can be supposed.
That this is the case, may be seen from common discourse whenever they
are mentioned; as when it is said, "This is good," truth is not at all
thought of; and when it is said, "This is true," neither is good at all
thought of; therefore at this day it is believed by many, that truth is
one thing and good another; and by many also, that a man is intelligent
and wise, and thereby a man (_homo_), according to the truths which he
thinks, speaks, writes, and believes, and not at the same time according
to goods. That nevertheless there is no good without truth, nor any
truth without good, consequently that there is an eternal marriage
between them; also that this marriage is the origin of conjugial love,
shall now be shewn and explained in the following order: I. _Good and
truth are the universals of creation, and thence are in all created
things; but they are in created subjects according to the form of each._
II. _There is neither solitary good nor solitary truth, but in all cases
they are conjoined._ III. _There is the truth of good, and from this the
good of truth; or truth grounded in good, and good grounded in that
truth: and in those two principles is implanted from creation an
inclination to join themselves together into a one._ IV. _In the
subjects of the animal kingdom, the truth of good, or truth grounded in
good, is male (or masculine); and the good of that truth, or good
grounded in that truth, is female (or feminine)._ V. _From the influx of
the marriage of good and truth from the Lord, the love of the sex and
conjugial love are derived._ VI. _The love of the sex belongs to the
external or natural man, and hence it is common to every animal._ VII.
_But conjugial love belongs to the internal or spiritual man; and hence
this love is peculiar to man._ VIII. _With man conjugial love is in the
love of the sex as a gem in its matrix._ IX. _The love of the sex with
man is not the origin of conjugial love, but its first rudiment; thus it
is like an external natural principle, in which an internal spiritual
principle is implanted._ X. _During the implantation of conjugial love,
the love of the sex inverts itself and becomes the chaste love of the
sex._ XI. _The male and the female were created to be the essential form
of the marriage of good and truth._ XII. _They are that form in their
inmost principles, and thence in what is derived from those principles,
in proportion as the interiors of their minds are opened._ We will now
proceed to the explanation.

84. I. GOOD AND TRUTH ARE THE UNIVERSALS OF CREATION, AND THENCE ARE IN
ALL CREATED THINGS; BUT THEY ARE IN CREATED SUBJECTS ACCORDING TO THE
FORM OF EACH. The reason why good and truth are the universals of
creation, is, because these two are in the Lord God the Creator; yea,
they are himself; for he is essential divine good and essential divine
truth. But this enters more clearly into the perception of the
understanding, and thereby into the ideas of thought, if instead of good
we say love, and instead of truth we say wisdom: consequently that in
the Lord God the Creator there are divine love and divine wisdom, and
that they are himself; that is, that he is essential love and essential
wisdom; for those two are the same as good and truth. The reason of this
is, because good has relation to love, and truth to wisdom; for love
consists of goods, and wisdom truths. As the two latter and the two
former are one and the same, in the following pages we shall sometimes
speak of the latter and sometimes of the former, while by both the same
is understood. This preliminary observation is here made, lest different
meanings should be attached to the expressions when they occur in the
following pages.

85. Since therefore the Lord God the Creator is essential love and
essential wisdom, and from him was created the universe, which thence is
as a work proceeding from him, it must needs be, that in all created
things there is somewhat of good and of truth from him; for whatever is
done and proceeds from any one, derives from him a certain similarity to
him. That this is the case, reason also may see from the order in which
all things in the universe were created; which order is, that one exists
for the sake of another, and that thence one depends upon another, like
the links of a chain: for all things are for the sake of the human race,
that from it the angelic heaven may exist, through which creation
returns to the Creator himself, in whom it originated: hence there is a
conjunction of the created universe with its Creator, and by conjunction
everlasting conservation. Hence it is that good and truth are called the
universals of creation. That this is the case, is manifested to every
one who takes a rational view of the subject: he sees in every created
thing something which relates to good, and something which relates to
truth.

86. The reason why good and truth in created subjects are according to
the form of each, is, because every subject receives influx according to
its form. The conservation of the whole consists in the perpetual influx
of divine good and divine truth into forms created from those
principles; for thereby subsistence or conservation is perpetual
existence or creation. That every subject receives influx according to
its form, may be illustrated variously; as by the influx of heat and
light from the sun into vegetables of every kind; each of which receives
influx according to its form; thus every tree and shrub according to its
form, every herb and every blade of grass according to its form: the
influx is alike into all; but the reception, which is according to the
form, causes every species to continue a peculiar species. The same
thing may also be illustrated by the influx into animals of every kind
according to the form of each. That the influx is according to the form
of every particular thing, may also be seen by the most unlettered
person, if he attends to the various instruments of sound, as pipes,
flutes, trumpets, horns, and organs which give forth a sound from being
blown alike, or from a like influx of air, according to their respective
forms.

87. II. THERE IS NEITHER SOLITARY GOOD NOR SOLITARY TRUTH. BUT IN ALL
CASES THEY ARE CONJOINED. Whoever is desirous from any of the senses to
acquire an idea respecting good, cannot possibly find it without the
addition of something which exhibits and manifests it: good without this
is a nameless entity; and this something, by which it is exhibited and
manifested, has relation to truth. Pronounce the term _good_ only, and
say nothing at the same time of this or that thing with which it is
conjoined; or define it abstractedly, or without the addition of
anything connected with it; and you will see that it is a mere nothing,
and that it becomes something with its addition; and if you examine the
subject with discernment, you will perceive that good, without some
addition, is a term of no predication, and thence of no relation, of no
affection, and of no state; in a word, of no quality. The case is
similar in regard to truth, if it be pronounced and heard without what
it is joined with: that what it is joined with relates to good, may be
seen by refined reason. But since goods are innumerable, and each
ascends to its greatest, and descends to its least, as by the steps of a
ladder, and also, according to its progression and quality, varies its
name, it is difficult for any but the wise to see the relation of good
and truth to their objects, and their conjunction in them. That
nevertheless there is not any good without truth, nor any truth without
good, is manifest from common perception, provided it be first
acknowledged that every thing in the universe has relation to good and
truth; as was shewn in the foregoing article, n. 84, 85. That there is
neither solitary good nor solitary truth, may be illustrated and at the
same time confirmed by various considerations; as by the following: that
there is no essence without a form, nor any form without an essence; for
good is an essence or _esse_; and truth is that by which the essence is
formed and the _esse_ exists. Again in a man (_homo_) there are the will
and the understanding. Good is of the will, and truth is of the
understanding; and the will alone does nothing but by the understanding;
nor does the understanding alone do anything but from the will. Again,
in a man there are two fountains of bodily life, the heart and the
lungs. The heart cannot produce any sensitive and moving life without
the respiring lungs; neither can the lungs without the heart. The heart
has relation to good, and the respiration of the lungs to truth: there
is also a correspondence between them. The case is similar in all the
things of the mind and of the body belonging to him; but we have not
leisure to produce further confirmations in this place; therefore the
reader is referred to the ANGELIC WISDOM CONCERNING THE DIVINE
PROVIDENCE, n. 3-16, where this subject is more fully confirmed and
explained in the following order: I. That the universe with all its
created subjects, is from the divine love by the divine wisdom; or, what
is the same thing, from the divine good by the divine truth. II. That
the divine good and the divine truth proceed as a one from the Lord.
III. That this one, in a certain image, is in every created thing. V.
That good is not good, only so far as it is united with truth; and that
truth is not truth, only so far as it is united with good. VII. That the
Lord doesn't suffer that any thing should be divided; wherefore a man
must either be in good and at the same time in truth, or in evil and at
the same time in falsehood: not to mention several other considerations.

88. III. THERE IS THE TRUTH OF GOOD, AND FROM THIS THE GOOD OF TRUTH; OR
TRUTH GROUNDED IN GOOD, AND GOOD GROUNDED IN THAT TRUTH; AND IN THOSE
TWO PRINCIPLES IS IMPLANTED FROM CREATION AN INCLINATION TO JOIN
THEMSELVES TOGETHER INTO A ONE. It is necessary that some distinct idea
be acquired concerning these principles; because on such idea depends
all knowledge respecting the essential origin of conjugial love: for, as
will be seen presently, the truth of good, or truth grounded on good, is
male (or masculine), and the good of truth, or good grounded in that
truth, is female (or feminine): but this may be comprehended more
distinctly, if instead of good we speak of love, and instead of truth we
speak of wisdom; which are one and the same, as may be seen above, n.
84. Wisdom cannot exist with a man but by means of the love of growing
wise; if this love be taken away, it is altogether impossible for him to
become wise. Wisdom derived from this love is meant by the truth of
good, or by truth grounded in good: but when a man has procured to
himself wisdom from that love, and loves it in himself, or himself for
its sake, he then forms a love which is the love of wisdom, and is meant
by the good of truth, or by good grounded in that truth. There are
therefore two loves belonging to a man, whereof one, which is prior, is
the love of growing wise; and the other, which is posterior, is the love
of wisdom: but this latter love if it remains with man, is an evil love,
and is called self-conceit, or the love of his own intelligence. That it
was provided from creation, that this love should be taken out of the
man, lest it should destroy him, and should be transferred to the woman,
for the effecting of conjugial love, which restores man to integrity,
will be confirmed in the following pages. Something respecting those two
loves, and the transfer of the latter to the woman, may be seen above,
n. 32, 33, and in the preliminary MEMORABLE RELATION, n. 20. If
therefore instead of love is understood good, and instead of wisdom
truth, it is evident, from what has been already said, that there exists
the truth of good, or truth grounded in good, and from this the good of
truth, or good grounded in that truth.

89. The reason why in these two principles there is implanted from
creation an inclination to join themselves together into a one, is
because the one was formed from the other; wisdom being formed from the
love of growing wise, or truth being formed from good; and the love of
wisdom being formed from that wisdom, or the good of truth from that
truth; from which formation it may be seen, that there is a mutual
inclination to re-unite themselves, and to join themselves together into
a one. This effect takes place with men who are in genuine wisdom, and
with women who are in the love of that wisdom in the husband; thus with
those who are in love truly conjugial. But concerning the wisdom which
ought to exist with the man, and which should be loved by the wife, more
will be said in what follows.

90. IV. IN THE SUBJECT OF THE ANIMAL KINGDOM THE TRUTH OF GOOD, OR TRUTH
GROUNDED IN GOOD, IS MALE (OR MASCULINE); AND THE GOOD OF THAT TRUTH, OR
GOOD GROUNDED IN THAT TRUTH, IS FEMALE (OR FEMININE). That from the
Lord, the Creator and Supporter of the universe, there flows a perpetual
union of love and wisdom, or a marriage of good and truth, and that
created subjects receive the influx, each according to its form, was
shewn above, n. 84-86: but that the male from this marriage, or from
that union, receives the truth of wisdom, and that the good of love from
the Lord is conjoined thereto according to reception, and that this
reception takes place in the intellect, and that hence the male is born
to become intellectual, reason, by its own light, may discover from
various particulars respecting him, especially from his affection,
application, manners, and form. It is discoverable from his AFFECTION,
which is the affection of knowing, of understanding, and of growing
wise; the affection of knowing takes place in childhood, the affection
of understanding in youth and in the entrance upon manhood, and the
affection of growing wise takes place from the entrance upon manhood
even to old age; from which it is evident, that his nature or peculiar
temper is inclinable to form the intellect; consequently that he is born
to become intellectual: but as this cannot be effected except by means
of love, therefore the Lord adjoins love to him according to his
reception; that is, according to his intention in desiring to grow wise.
The same is discoverable from his APPLICATION, which is to such things
as respect the intellect, or in which the intellect is predominant;
several of which relate to public offices and regard the public good.
The same is discoverable too from his MANNERS, which are all grounded in
the intellect as a ruling principle; in consequence whereof the actions
of his life, which are meant by manners, are rational; and if not, still
he is desirous they should appear so; masculine rationality is also
discernible in every one of his virtues. Lastly, the same is
discoverable from his FORM, which is different and totally distinct from
the female form; on which subject see also what was said above, n. 33.
Add to this, that the principle of prolification is in him, which is
derived from the intellect alone; for it is from truth grounded in good
in the intellect: that the principle of prolification is from this
source may be seen in the following pages.

91. But that the female is born to be a subject of the will (_ut sit
voluntaria_), yet a subject of the will as grounded in the intellectual
principle of the man, or what is the same, to be the love of the man's
wisdom, because she was formed through his wisdom, (on which subject see
above, n. 88, 89,) may also appear from the female's affection,
application, manners, and form. From her AFFECTION, which is the
affection of loving knowledge, intelligence, and wisdom; nevertheless
not in herself but in the man; and thus of loving the man: for the man
(_vir_) cannot be loved merely on account of his form, in that he
appears as a man (_homo_), but on account of the talent with which he is
gifted, which causes him to be a man. From her APPLICATION; in that it
is to such manual works as knitting, needlework, and the like, serving
for ornament, both to decorate herself and to exalt her beauty: and
moreover from her application to various domestic duties, which connect
themselves with the duties of men, which, as was said, relate to public
offices. They are led to these duties from an inclination to marriage,
that they may become wives, and thereby one with their husbands. That
the same is also discoverable from their MANNERS and FORM, needs no
explanation.

92. V. FROM THE INFLUX OF THE MARRIAGE OF GOOD AND TRUTH FROM THE LORD,
THE LOVE OF THE SEX AND CONJUGIAL LOVE ARE DERIVED. That good and truth
are the universals of creation, and thence are in all created subjects;
and that they are in created subjects according to the form of each; and
that good and truth proceed from the Lord not as two but as one, was
shewn above, n. 84-87: from these considerations it follows, that the
UNIVERSAL CONJUGIAL SPHERE proceeds from the Lord, and pervades the
universe from its primaries to its ultimates; thus from angels even to
worms. The reason why such a sphere of the marriage of good and truth
proceeds from the Lord, is, because it is also the sphere of
propagation, that is, of prolification and fructification; and this
sphere is the same with the divine providence relating to the
preservation of the universe by successive generations. Now since this
universal sphere, which is that of the marriage of good and truth, flows
into its subjects according to the form of each, see n. 86, it follows
that the male receives it according to his form, thus in the intellect,
because he is in an intellectual form; and that the female receives it
according to her form, thus in the will, because she is a form of the
will grounded in the intellect of the man; and since that sphere is also
the sphere of prolification, it follows that hence is the love of the
sex.

93. The reason why conjugial love also is from this same source, is,
because that sphere flows into the form of wisdom with men, and also
with angels; for a man may increase in wisdom to the end of his life in
the world, and afterwards to eternity in heaven; and in proportion as he
increases in wisdom, his form is perfected; and this form receives not
the love of the sex, but the love of one of the sex; for with one of the
sex it may be united to the inmost principles in which heaven with its
felicities consists, and this union is conjugial love.

94. VI. THE LOVE OF THE SEX BELONGS TO THE EXTERNAL OR NATURAL MAN, AND
HENCE IT IS COMMON TO EVERY ANIMAL. Every man is born corporeal, and
becomes more and more interiorly natural, and in proportion as he loves
intelligence he becomes rational, and afterwards, if he loves wisdom, he
becomes spiritual. What the wisdom is by which a man becomes spiritual,
will be shewn in the following pages, n. 130. Now as a man advances from
knowledge into intelligence, and from intelligence into wisdom, so also
his mind changes its form; for it is opened more and more, and conjoins
itself more nearly with heaven, and by heaven with the Lord; hence it
becomes more enamored of truth, and more desirous of the good of life.
If therefore he halts at the threshold in the progression to wisdom, the
form of his natural mind remains; and this receives the influx of the
universal sphere, which is that of the marriage of good and truth, in
the same manner as it is received by the inferior subjects of the animal
kingdom--beasts and birds; and as these are merely natural, the man in
such case becomes like them, and thereby loves the sex just as they do.
This is what is meant by the assertion,--the love of the sex belongs to
the external or natural man, and hence it is common to every animal.

95. VII. BUT CONJUGIAL LOVE BELONGS TO THE INTERNAL OR SPIRITUAL MAN;
AND HENCE THIS LOVE IS PECULIAR TO MAN. The reason why conjugial love
belongs to the internal or spiritual man is, because in proportion as a
man becomes more intelligent and wise, in the same proportion he becomes
more internal and spiritual, and in the same proportion the form of his
mind is more perfected; and this form receives conjugial love: for
therein it perceives and is sensible of a spiritual delight, which is
inwardly blessed, and a natural delight thence arising, which derives
its soul, life, and essence from the spiritual delight.

96. The reason why conjugial love is peculiar to man, is because he only
can become spiritual, he being capable of elevating his intellect above
his natural loves, and from that state of elevation of seeing them
beneath him, and of judging of their quality, and also of amending,
correcting, and removing them. No other animal can do this; for the
loves of other animals are altogether united with their inborn
knowledge; on which account this knowledge cannot be elevated into
intelligence, and still less into wisdom; in consequence of which every
other animal is led by the love implanted in his knowledge, as a blind
person is led through the streets by a dog. This is the reason which
conjugial love is peculiar to man; it may also be called native and near
akin to him; because man has the faculty of growing wise, with which
faculty this love is united.

97. VIII. WITH MAN CONJUGIAL LOVE IS IN THE LOVE OF THE SEX AS A GEM IN
ITS MATRIX. As this however is merely a comparison, we will explain it
in the article which immediately follows: this comparison also
illustrates what was shown just above, n. 94, 95,--that the love of the
sex belongs to the external or natural man, and conjugial love to the
internal or spiritual man.

98. IX. THE LOVE OF THE SEX WITH MAN IS NOT THE ORIGIN OF CONJUGIAL
LOVE, BUT ITS FIRST RUDIMENT; THUS IT IS LIKE AN EXTERNAL NATURAL
PRINCIPLE, IN WHICH AN INTERNAL SPIRITUAL PRINCIPLE IS IMPLANTED. The
subject here treated of is love truly conjugial, and not ordinary love,
which also is called conjugial, and which with some is merely the
limited love of the sex. Love truly conjugial exists only with those who
desire wisdom, and who consequently advance more and more into wisdom.
These the Lord foresees, and provides for them conjugial love; which
love indeed commences with them from the love of the sex, or rather by
it; but still it does not originate in it; for it originates in
proportion to the advancement in wisdom and the dawning of the light
thereof in man; for wisdom and that love are inseparable companions. The
reason why conjugial love commences by the love of the sex is, because
before a suitable consort is found, the sex in general is loved and
regarded with a fond eye, and is treated with civility from a moral
ground: for a young man has to make his choice; and while this is
determining, from an innate inclination to marriage with one, which lies
concealed in the interiors of his mind, his external receives a gentle
warmth. A further reason is, because determinations to marriage are
delayed from various causes even to riper years, and in the mean time
the beginning of that love is as lust; which with some actually goes
astray into the love of the sex; yet with them it is indulged no further
than may be conducive to health. This, however, is to be understood as
spoken of the male sex, because it has enticements which actually
inflame it; but not of the female sex. From these considerations it is
evident that the love of the sex is not the origin of love truly
conjugial; but that it is its first rudiment in respect to time, yet not
in respect to end; for what is first in respect to end, is first in the
mind and its intention, because it is regarded as primary; but to this
first there is no approaching unless successively through mediums, and
these are not first in themselves, but only conducive to what is first
in itself.

99. X. DURING THE IMPLANTATION OF CONJUGIAL LOVE, THE LOVE OF THE SEX
INVERTS ITSELF AND BECOMES THE CHASTE LOVE OF THE SEX. It is said that
in this case the love of the sex inverts itself; because while conjugial
love is coming to its origin, which is in the interiors of the mind, it
sees the love of the sex not before itself but behind, or not above
itself but beneath, and thus as somewhat which it passes by and leaves.
The case herein is similar to that of a person climbing from one office
to another through a great variety, till he reaches one which exceeds
the rest in dignity; when he looks back upon the offices through which
he had passed, as behind or beneath him; or as when a person intends a
journey to the palace of some king, after his arrival at his journey's
end, he inverts his view in regard to the objects which he had seen in
the way. That in this case the love of the sex remains and becomes
chaste, and yet, to those who are principled in love truly conjugial, is
sweeter than it was before, may be seen from the description given of it
by those in the spiritual world, in the two MEMORABLE RELATIONS, n. 44,
and 55.

100. XI. THE MALE AND THE FEMALE WERE CREATED TO BE THE ESSENTIAL FORM
OF THE MARRIAGE OF GOOD AND TRUTH. The reason for this is, because the
male was created to be the understanding of truth, thus truth in form;
and the female was created to be the will of good, thus good in form;
and there is implanted in each, from their inmost principles, an
inclination to conjunction into a one, as may be seen above, n. 88; thus
the two make one form, which emulates the conjugial form of good and
truth. It is said to emulate it, because it is not the same, but is like
it; for the good which joins itself with the truth belonging to the man,
is from the Lord immediately; whereas the good of the wife, which joins
itself with the truth belonging to the man, is from the Lord mediately
through the wife; therefore there are two goods, the one internal, the
other external, which join themselves with the truth belonging to the
husband, and cause him to be constantly in the understanding of truth,
and thence in wisdom, by love truly conjugial: but on this subject more
will be said in the following pages.

101. XII. MARRIED PARTNERS ARE THAT FORM IN THEIR INMOST PRINCIPLES, AND
THENCE IN WHAT IS DERIVED FROM THOSE PRINCIPLES, IN PROPORTION AS THE
INTERIORS OF THEIR MINDS ARE OPENED. There are three things of which
every man consists, and which follow in an orderly connection,--the
soul, the mind, and the body: his inmost is the soul, his middle is the
mind, and his ultimate is the body. Every thing which flows from the
Lord into a man, flows into his inmost principle, which is the soul, and
descends thence into his middle principle, which is the mind, and
through this into his ultimate principle, which is the body. Such is the
nature of the influx of the marriage of good and truth from the Lord
with man: it flows immediately into his soul, and thence proceeds to the
principles next succeeding, and through these to the extreme or
outermost: and thus conjointly all the principles constitute conjugial
love. From an idea of this influx it is manifest, that two married
partners are the form of conjugial love in their inmost principles, and
thence in those derived from the inmost.

102. But the reason why married partners become that form in proportion
as the interiors of their minds are opened, is, because the mind is
successively opened from infancy even to extreme old age: for a man is
born corporeal: and in proportion as the mind is opened proximately
above the body, he becomes rational; and in proportion as his rational
principle is purified, and as it were drained of the fallacies which
flow in from the bodily senses, and of the concupiscences which flow in
from the allurements of the flesh, in the same proportion it is opened;
and this is affected solely by wisdom: and when the interiors of the
rational mind are open, the man becomes a form of wisdom; and this form
is the receptacle of love truly conjugial. "The wisdom which constitutes
this form, and receives this love, is rational, and at the same time
moral, wisdom: rational wisdom regards the truths and goods which appear
inwardly in man, not as its own, but as flowing in from the Lord; and
moral wisdom shuns evils and falses as leprosies, especially the evils
of lasciviousness, which contaminate its conjugial love."

       *       *       *       *       *

103. To the above I shall add two MEMORABLE RELATIONS: the FIRST is
this. One morning before sun-rise I was looking towards the east in the
spiritual world, and I saw four horsemen as it were issuing from a cloud
refulgent with the flame of the dawning day. On their heads they had
crested helmets, on their arms as it were wings, and around their bodies
light orange-colored tunics; thus clad as for expedition, they rose in
their seats, and gave their horses the reins, which thus ran as if they
had had wings to their feet. I kept my eye fixed on their course or
flight, desiring to know where they were going; and lo! three of the
horsemen took their direction towards three different quarters, the
south, the west, and the north; and the fourth in a short space of time
halted in the east. Wondering at all this, I looked up into heaven, and
inquired where those horsemen were going? I received for answer, "To the
wise men in the kingdoms of Europe, who with clear reasoning and acute
discernment discuss the subjects of their investigation, and are
distinguished above the rest for their genius, that they may assemble
together and explain the secret RESPECTING THE ORIGIN OF CONJUGIAL LOVE,
AND RESPECTING ITS VIRTUE OR POTENCY."

It was then said from heaven, "Wait awhile, and you will see
twenty-seven chariots; three, in which are Spaniards; three, in which
are Frenchmen; three, in which are Italians; three, in which are
Germans; three, in which are Dutchmen or Hollanders; three, in which are
Englishmen; three, in which are Swedes; three, in which are Danes; and
three, in which are Poles." In about two hours I saw the chariots, drawn
by horses of a pale-red color, with remarkable trappings: they passed
rapidly along towards a spacious house in the confines of the east and
south, around which all alighted from their several chariots, and
entered in with much confidence. Then it was said to me, "Go, and do you
also enter, and you will hear." I went and entered: and on examining the
house within, I saw that it was square, the sides looking to the four
quarters: in each side there were three high windows of crystalline
glass, the frames of which were of olive-wood; on each side of the
frames were projections from the walls, like chambers vaulted above, in
which there were tables. The walls of these chambers were of cedar, the
roof of the noble almug wood, and the floor of poplar boards. Near the
eastern wall, where no windows were seen, there was set a table overlaid
with gold, on which was placed a TURBAN set with precious stones, which
was to be given as a prize or reward to him who should by investigation
discover the secret about to be proposed. While my attention was
directed to the chamber projections like closets near the windows, I saw
five men in each from every kingdom of Europe, who were prepared and
waiting to know the object for the exercise of their judgements. An
angel then presented himself in the middle of the palace, and said, "The
object for the exercise of your judgements shall be RESPECTING THE
ORIGIN OF CONJUGIAL LOVE, AND RESPECTING ITS VIRTUE OR POTENCY.
Investigate this and decide upon it; and write your decision on a piece
of paper, and put it into the silver urn which you see placed near the
golden table, and subscribe the initial letter of the kingdom from which
you come; as F for French, B for Batavians or Hollanders, I for
Italians, E for English, P for Poles, G for German, H for Spaniards
(_Hispani_), D for Danes, S for Swedes." As he said this, the angel
departed, saying, "I will return." Then the five men, natives of the
same country, in each closet near the windows, took into consideration
the proposed subject, examined it attentively, and came to a decision
according to their respective talents and powers of judgement, which
they wrote on a piece of paper, and placed it in the silver urn, having
first subscribed the initial letter of their kingdom. This business
being accomplished in about three hours, the angel returned and drew the
papers in order from the urn, and read them before the assembly.

104. From the FIRST PAPER which he happened to lay hold of, he read as
follows; "We five, natives of the same country, in one closet have
decreed that the origin of conjugial love is from the most ancient
people in the golden age, and that it was derived to them from the
creation of Adam and his wife; hence is the origin of marriages, and
with marriages the origin of conjugial love. The virtue or potency of
conjugial love we derive from no other source than climate or situation
in regard to the sun, and the consequent heat of the country; and we are
confirmed in this sentiment, not by vain conjectures of reason, but by
evident proofs of experience, as by the case of the people who live
under the line, or the equinoctial, where the heat of the day is
intense, and by the case of those who live nearer to the line, or more
distant from it; and also from the co-operation of the sun's heat with
the vital heat in the living creatures of the earth and the fowls of
heaven, in the time of spring during prolification. Moreover, what is
conjugial love but heat, which becomes virtue or potency, if the heat
supplied from the sun be added to it?" To this decision was subscribed
the letter H, the initial of the kingdom from which they were.

105. After this he put his hand into the urn a SECOND TIME, and took out
a paper from which he read as follows: "We, natives of the same country,
in our lodge have agreed that the origin of conjugial love is the same
with the origin of marriages, which were sanctioned by laws in order to
restrain man's innate concupiscences prompting him to adultery, which
ruins the soul, defiles the reason, pollutes the morals, and infects the
body with disease: for adultery is not human but bestial, not rational
but brutish, and thus not in any respect Christian but barbarous: with a
view to the condemnation of such adultery, marriages originated, and at
the same time conjugial love. The case is the same with the virtue or
potency of this love; for it depends on chastity, which consists in
abstaining from the rovings of whoredom: the reason is, because virtue
or potency, with him who loves his married partner alone, is confined to
one, and is thus collected and as it were concentrated; and then it
becomes refined like a quintessence from which all defilement is
separated, which would otherwise be dispersed and cast away in every
direction. One of us five, who is a priest, has also added
predestination as a cause of that virtue or potency, saying, 'Are not
marriages predestinated? and this being the case, are not the progeny
thence issuing and the means conducive thereto, predestinated also?' He
insisted on adding this cause because he had sworn to it." To this
decision was subscribed the letter B. On hearing it, a certain spirit
observed with a smile, "How fair an apology is predestination for
weakness or impotence!"

106. Presently he drew from the urn a THIRD PAPER, from which he read as
follows: "We, natives of the same country, in our department have
deliberated concerning the causes of the origin of conjugial love, and
have seen this to be the principal, that it is the same with the origin
of marriage, because conjugial love had no existence before marriage;
and the ground of its existence is, that when any one is desperately in
love with a virgin, he desires in heart and soul to possess her as being
lovely above all things; and as soon as she betroths herself to him he
regards her as another self. That this is the origin of conjugial love,
is clearly manifest from the fury of every man against his rivals, and
from the jealousy which takes place in case of violation. We afterwards
considered the origin of the virtue or potency of this love; and the
sentiments of three prevailed against the other two, viz., that virtue
or potency with a married partner arises from some degree of
licentiousness with the sex. They affirmed that they knew from
experience that the potency of the love of the sex is greater than the
potency of conjugial love." To this decision was subscribed the letter
I. On hearing it, there was a cry from the table, "Remove this paper and
take another out of the urn."

107. And instantly he drew out a FOURTH, from which he read as follows:
"We, natives of the same country, under our window have come to this
conclusion, that the origin of conjugial love and of the love of the sex
is the same, the former being derived from the latter; only that the
love of the sex is unlimited, indeterminate, loose, promiscuous, and
roving; whereas conjugial love is limited, determinate, fixed, regular,
and constant; and that this love therefore has been sanctioned and
established by the prudence of human wisdom as necessary to the
existence of every empire, kingdom, commonwealth, and even society; for
without it men would wander like droves of cattle in fields and forests,
with harlots and ravished females, and would fly from one habitation to
another to avoid the bloody murders, violations, and depredations,
whereby the whole human race would be in danger of being extirpated.
This is our opinion concerning the origin of conjugial love. But the
virtue or potency of conjugial love we deduce from an uninterrupted
state of bodily health continuing from infancy to old age; for the man
who always retains a sound constitution and enjoys a continual freedom
from sickness, feels his vigor unabated, while his fibres, nerves,
muscles, and sinews, are neither torpid, relaxed, nor feeble, but retain
the full strength of their powers: farewell." To this decision was
subscribed the letter E.

108. FIFTHLY, he drew a paper out of the urn, from which he read as
follows: "We, natives of the same country, at our table, from the
rationality of our minds, have examined into the origin of conjugial
love and of its virtue or potency; and from all the considerations which
have presented themselves, we have seen and concluded upon no other
origin of conjugial love than this: that every man, from incentives and
consequent incitements which are concealed in the interiors of his mind
and body, after indulging in various desires of his eyes, at length
fixes his mind and inclination on one of the female sex, until his
passion is determined entirely to her: from this moment his warmth is
enkindled more and more, until at length it becomes a flame; in this
state the inordinate love of the sex is banished, and conjugial love
takes its place. A youthful bridegroom under the influence of this
flame, knows no other than that the virtue or potency of this love will
never cease; for he wants experience and therefore knowledge respecting
a state of the failure of his powers, and of the coldness of love which
then succeeds to delights: conjugial love therefore has its origin in
this first ardor before the nuptial ceremony, and from the same source
it derives its virtue or potency; but this virtue or potency changes its
aspect after the nuptial ceremony, and decreases and increases; yet
still it continues with regular changes, or with decrease and increase,
even to old age, by means of prudent moderation, and by restraining the
libidinous desires which burst forth from the lurking places of the mind
not yet thoroughly purified: for libidinous desire precedes wisdom. This
is our judgement concerning the origin and continuance of conjugial
virtue or potency." To this decision was subscribed the letter P.

109. SIXTHLY, he drew out a paper, from which he read as follows: "We,
natives of the same country, from the fellowship subsisting among us,
have attentively considered the causes of the origin of conjugial love,
and have agreed in assigning two; one of which is the right education of
children, and the other the distinct possession of inheritances. We have
assigned these two, because they aim at and regard the same end, which
is the public good: and this end is obtained, because infants conceived
and born from conjugial love become proper and true children; and these
in consequence of the natural love of the parents, exalted by the
consideration of their offspring being legitimate, are educated to be
heirs of all their parents' possessions both spiritual and natural. That
the public good is founded on a right education of children and on a
distinct possession of inheritances, is obvious to reason. Of the love
of the sex and conjugial love, the latter appears as if it were one with
the former, but it is distinctly different; neither is the one love near
to the other, but within it; and what is within is more excellent than
what is without: and we have seen that conjugial love from creation is
within, and lies hid in the love of the sex, just as an almond does in
its shell; therefore when conjugial love comes out of its shell, which
is the love of the sex, it glitters before the angels like a gem, a
beryl, and astroites. The reason of this is, because on conjugial love
is inscribed the safety of the whole human race, which we conceive to be
understood by the public good. This is our judgement respecting the
origin of this love. With respect to the origin of its virtue or
potency, from a consideration of its causes, we have concluded it to be
the development and separation of conjugial love from the love of the
sex, which is effected by wisdom on the man's part, and by the love of
the man's wisdom on the part of the wife: for the love of the sex is
common to man and beast; whereas conjugial love is peculiar to men:
therefore so far as conjugial love is developed and separated from the
love of the sex, so far a man is a man and not a beast; and a man
acquires virtue or potency from his love, as a beast does from his." To
this decision was subscribed the letter G.

110. SEVENTHLY, he drew out a paper from which he read as follows: "We,
natives of the same country, in the chamber under the light of our
window, have found our thoughts and thence our judgements exhilarated by
meditating on conjugial love; for who is not exhilarated by this love,
which, while it prevails in the mind, prevails also through the whole
body? We judge of the origin of this love from its delights; for who in
any case knows or has known the trace of any love except from its
delight and pleasurableness? The delights of conjugial love in their
origins are felt as beatitudes, satisfactions, and happinesses, in their
derivations as pleasantnesses and pleasures, and in their ultimates as
superlative delights. The love of the sex therefore originates when the
interiors of the mind, and thence the interiors of the body, are opened
for the influx of those delights; but conjugial love originated at the
time when, from entering into marriage engagements, the primitive sphere
of that love ideally promoted those delights. The virtue or potency of
this love arises from its passing, with its inmost principles, from the
mind into the body; for the mind, by derivation from the head, is in the
body, while it feels and acts, especially when it is delighted from this
love: hence we judge of the degrees of its potency and the regularity of
its alterations. Moreover we also deduce the virtue of potency from the
stock whence a man is descended: if this be noble on the father's side,
it becomes also by transmission noble with his offspring. That such
nobility is generated, inherited and descends by transmission, is
agreeable to the dictates of reason supported by experience." To this
decision was subscribed the letter F.

111. From the paper which came forth the EIGHTH in order, he read as
follows: "We, natives of the same country, in our place of assembly have
not discovered the real origin of conjugial love, because it lies deeply
concealed in the sacred repositories of the mind. The most consummate
vision cannot, by any intellectual effort, reach that love in its
origin. We have made many conjectures; but after the vain exertion of
subtle inquiry, we have been in doubt whether our conjectures might not
be called rather trifling than judicious; therefore whoever is desirous
to extract the origin of that love from the sacred repositories of his
mind, and to exhibit it clearly before his eyes, let him go to
_Delphos_. We have contemplated that love beneath its origin, and have
seen that in the mind it is spiritual, and as a fountain from which a
sweet stream flows, whence it descends into the breast, where it becomes
delightful, and is called bosom love, which in itself is full of
friendship and confidence, from a full inclination to reciprocality; and
that when it has passed the breast, it becomes genial love. These and
similar considerations, which a young man revolves in his mind while he
is determining his choice to one of the sex, kindle in his heart the
fire of conjugial love; which fire, as it is the primitive of that love
is its origin. In respect to the origin of its virtue or potency, we
acknowledge no other than that love itself, they being inseparable
companions, yet still they are such that sometimes the one precedes and
sometimes the other. When the love precedes and the virtue or potency
follows it, each is noble because in this case potency is the virtue of
conjugial love; but if the potency precedes and the love follows, each
is then ignoble; because in this case the love is subordinate to carnal
potency; we therefore judge of the quality of each from the order in
which the love descends or ascends, and thus proceeds from its origin to
its proposed end." To this decision was subscribed the letter D.

112. Lastly, or NINTHLY, he took up a paper, from which he read as
follows: "We, natives of the same country, in our council-chamber have
exercised our judgement on the two points proposed, viz., the origin of
conjugial love, and the origin of its virtue or potency. In the
subtleties of inquiry respecting the origin of conjugial love, in order
to avoid obscurity in our reasonings, we have distinguished between the
love of the sex as being spiritual, natural, and carnal; and by the
spiritual love of the sex we have understood love truly conjugial,
because this is spiritual; and by the natural love of the sex we have
understood polygamical love, because this is natural; and by the merely
carnal love of the sex we have understood adulterous love because this
is merely carnal. In exercising our judgements to examine into love
truly conjugial, we have clearly seen that this love exists only between
one male and one female, and that from creation it is celestial and
inmost, the soul and father of all good loves, being inspired into the
first parents, and capable of being inspired into Christians; it is also
of such a conjunctive nature that by it two minds may become one mind,
and two men (_homines_) as it were one man (_homo_); which is meant by
becoming one flesh. That this love was inspired at creation, is plain
from these words in the book of creation, '_And a man shall leave father
and mother, and shall cleave to his wife; and they shall be one flesh_,'
Gen. ii. 24. That it can be inspired into Christians, is evident from
these words, '_Jesus said, 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 to his wife; and they
two shall be one flesh? Wherefore they are no longer two but one
flesh_,' Matt. xix. 4-6. So far in regard to the origin of conjugial
love: but as to the origin of the virtue or potency of love truly
conjugial, we conceive it to proceed from a similitude of minds and
unanimity; for when two minds are conjugially united, their thoughts
spiritually kiss each other, and these inspire into the body their
virtue or potency." To this decision was subscribed the letter S.

113. There were standing behind an oblong stage in the palace, erected
before the doors, some strangers from Africa, who cried out to the
natives of Europe, "Permit one of us to deliver his sentiments
respecting the origin of conjugial love, and respecting its virtue or
potency." And immediately all the tables gave signs of assent with their
hands. Then one of them entered and stood at the table on which the
turban was placed, and said, "You Christians deduce the origin of
conjugial love from love itself; but we Africans deduce it from the God
of heaven and earth. Is not conjugial love a chaste, pure, and holy
love? Are not the angels of heaven principled therein? Is not the whole
human race, and thence the whole angelic heaven, the seed of that love?
And can such super-eminent principle derive its existence from any other
source than from God himself, the Creator and Preserver of the universe?
You Christians deduce conjugial virtue or potency from various causes
rational and natural; but we Africans deduce it from the state of man's
conjunction with the God of the universe. This state we call a state of
religion; but you call it a state of the church: for when the love is
derived from that state, and is fixed and permanent, it must needs
produce its own virtue, which resembles it, and thus also is fixed and
permanent. Love truly conjugial is known only to those few who live near
to God; consequently the potency of that love is known to none else.
This potency is described by the angels in the heavens as the delight of
a perpetual spring."

114. As he said these word, the whole assembly arose, and lo! behind the
golden table on which lay the turban, there appeared a window that had
not before been seen; and through it was heard a voice, saying, "THE
AFRICAN IS TO HAVE THE TURBAN." The angel then gave it into his hand,
but did not place it upon his head; and he went home with it. The
inhabitants of the kingdoms of Europe then left the assembly and entered
their chariots, in which they returned to their respective societies.

115. THE SECOND MEMORABLE RELATION. Awaking from sleep at midnight, I
saw at some elevation towards the east an angel holding in his right
hand a paper, which appeared extremely bright, being illuminated by the
light flowing from the sun. In the middle of the paper there was written
in golden letters, THE MARRIAGE OF GOOD AND TRUTH. From the writing
there darted forth a splendor which formed a wide circle about the
paper. This circle or encompassing splendor appeared like the early dawn
in spring. After this I saw the angel descending with the paper in his
hand; and as he descended the paper became less and less lucid, and the
writing, which was THE MARRIAGE OF GOOD AND TRUTH, changed from a golden
into a silver color, afterwards into a copper color, next into an iron
color, and at length into the color of iron and copper rust: finally, I
saw the angel enter an obscure mist, and through the mist descend upon
the ground; and here I did not see the paper, although he still held it
in his hand. This happened in the world of spirits, in which all men
first assemble after their decease. The angel then said to me, "Ask
those who come hither whether they see me, or anything in my hand."
There came a great number; one company from the east, another from the
south, another from the west, and another from the north; and I asked
those who came from the east and from the south, who in the world had
applied themselves to literary pursuits, "Do you see any one here with
me, and anything in his hand?" They all said, "No." I then put the same
question to those who came from the west and from the north, who in the
world had believed in the words of the learned; and these gave the same
answer: nevertheless the last of them, who in the world had been
principled in simple faith grounded in charity, or in some degree of
truth grounded in good, when the rest were gone away, said, that they
saw a man with a paper, the man in a graceful dress, and the paper with
letters written upon it: and when they applied their eyes nearer to it,
they said that they could read these words, _The marriage of good and
truth_; and they addressed the angel, intreating him to explain to them
the meaning of the writing. He said, "All things in the whole heaven and
in the whole world, are a marriage of good and truth; for all things
whatever, both those which live and communicate life and those which do
not live and do not communicate life, were created from and into the
marriage of good and truth. There does not exist anything which was
created into truth alone, or any thing which was created into good
alone: solitary good or solitary truth is not any thing; but by marriage
they exist and become something which derives its nature and quality
from that of the marriage. In the Lord the Creator are divine good and
divine truth in their very substance: the _esse_ of his substance is
divine good, and its _existere_ is divine truth: in him also they are in
their very essential union; for in him they infinitely make a one: and
since these two in the Creator himself are a one, therefore also they
are a one in all things created from him; hereby also the Creator is
conjoined in an eternal covenant as of marriage with all things created
from himself." The angel further said, that the Sacred Scripture, which
proceeded immediately from the Lord, is in general and in particular a
marriage of good and truth; and since the church, which is formed by the
truth of doctrine, and religion, which is formed by the good of life
agreeable to the truth of doctrine, are with Christians derived solely
from the Sacred Scripture, therefore it may manifestly appear, that the
church in general and in particular is a marriage of good and truth;
(that this is the case, may be seen in the APOCALYPSE REVEALED, n. 373,
483.) What has just been said concerning the marriage of good and truth,
is applicable also to the MARRIAGE OF CHARITY AND FAITH; for good
relates to charity, and truth to faith. Some of the spirits
above-mentioned who did not see the angel and the writing, being still
near, and hearing these things, said in an under tone, "_Yes, we also
comprehend what has been spoken_;" but the angel then said to them,
"Turn aside a little from me and speak in like manner." They turned
aside, and then said aloud, "_It is not so_." After this the angel spoke
concerning the MARRIAGE OF GOOD AND TRUTH with married pairs, saying,
that if their minds were in that marriage, the husband being truth, and
the wife the good thereof, they would both be in the delights of the
blessedness and innocence, and thence in the happiness which the angels
of heaven enjoy; and in this state the prolific principle of the husband
would be in a continual spring, and thereby in the endeavour and vigor
of propagating its truth, and the wife would be in a continual reception
thereof from a principle of love. The wisdom which husbands derive from
the Lord, is sensible of no greater delight than to propagate its
truths; and the love of wisdom which wives have from the Lord is
sensible of no higher gratification than to receive those truths as it
were in the womb, and thus to conceive them, to carry them in the womb,
and to bring them forth. Spiritual prolifications with the angels of
heaven are of this sort; and if you are disposed to believe it, natural
prolifications are also from the same origin. The angel, after a
salutation of peace, raised himself from the ground, and passing through
the mist ascended into heaven; and then the paper shone as before
according to the degrees of ascent; and behold! the circle, which before
appeared as the dawn of day, descended and dispelled the mist which
caused darkness on the ground, and a bright sunshine succeeded.

ON THE MARRIAGE OF THE LORD AND THE CHURCH, AND ITS CORRESPONDENCE.

116. The reason why the marriage of the Lord and the church, together
with its correspondence, is here also treated of, is, because without
knowledge and intelligence on this subject, scarcely any one can know,
that conjugial love in its origin is holy, spiritual, and celestial, and
that it is from the Lord. It is said indeed by some in the church, that
marriages have relation to the marriage of the Lord with the church; but
the nature and quality of this relationship is unknown, in order
therefore that this relationship may be exhibited to the understanding
so as to be seen in some degree of light, it is necessary to treat
particularly of that holy marriage which has place with and in those who
are the Lord's church. These also, and no others, are principled in love
truly conjugial. But for the better elucidation of this arcanum, it may
be expedient to consider the subject distinctly, as arranged under the
following articles: I. _The Lord in the Word is called the Bridegroom
and Husband, and the church the bride and wife; and the conjunction of
the Lord with the church, and the reciprocal conjunction of the church
with the Lord, is called a marriage._ II. _The Lord is also called a
Father, and the church, a mother._ III. _The offspring derived from the
Lord as a husband and father, and from the church as a wife and mother,
are all spiritual; and in the spiritual sense of the Word are understood
by sons and daughters, brothers and sisters, sons-in-law and
daughters-in-law, and by other names of relations._ IV. _The spiritual
offspring, which are born from the Lord's marriage with the church are
truths and goods; truths, from which are derived understanding,
perception, and all thought; and goods, from which are derived love,
charity, and all affection._ V. _From the marriage of good and truth,
which proceeds from the Lord in the way of influx, man (homo) receives
truth, and the Lord conjoins good thereto; and thus the church is formed
by the Lord with man._ VI. _The husband does not represent the Lord and
the wife the church; because both together, the husband and the wife,
constitute the church._ VII. _Therefore there is not a correspondence of
the husband with the Lord and of the wife with the church, in the
marriages of the angels in the heavens and of men on earth._ VIII. _But
there is a correspondence with conjugial love, semination,
prolification, the love of infants, and similar things which exist in
marriages, and are derived from them._ IX. _The Word is the medium of
conjunction, because it is from the Lord, and therefore is the Lord._ X.
_The church is from the Lord, and exists with those who come to him, and
live according to his precepts._ XI. _Conjugial love is according to the
state of the church, because it is according to the state of wisdom with
man (homo)._ XII. _And as the church is from the Lord, conjugial love is
also from him._ We proceed to the explanation of each article.

117. I. THE LORD IN THE WORD IS CALLED THE BRIDEGROOM AND HUSBAND, AND
THE CHURCH THE BRIDE AND WIFE; AND THE CONJUNCTION OF THE LORD WITH THE
CHURCH, AND THE RECIPROCAL CONJUNCTION OF THE CHURCH WITH THE LORD, IS
CALLED A MARRIAGE. That the Lord in the Word is called the Bridegroom
and Husband, and the church the bride and wife, may appear from the
following passages: "_He that hath the BRIDE is the BRIDEGROOM; but the
friend of the BRIDEGROOM, who standeth and heareth him, rejoiceth with
joy because of the BRIDEGROOM'S voice_," John iii. 29: this was spoken
by John the Baptist concerning the Lord. "_Jesus said, so long as the
BRIDEGROOM is with them, the SONS OF THE NUPTIALS cannot fast: the days
will come when the BRIDEGROOM will be taken away from them, and then
will they fast_," Matt ix. 15; Mark ii. 19, 20; Luke v. 34, 35. "_I saw
the holy city, New Jerusalem, prepared as a BRIDE adorned for HER
HUSBAND_," Rev. xxi. 2. The New Jerusalem signifies the New Church of
the Lord, as may be seen in the APOCALYPSE REVEALED, n. 880, 881. "_The
angel said to John, Come, and I will shew thee the BRIDE, THE LAMB'S
WIFE: and he shewed him the holy city, New Jerusalem_," Rev. xxi. 9, 10.
"_The time of the MARRIAGE OF THE LAMB is come, and HIS WIFE hath made
herself ready. Blessed are those who are called to the supper of the
MARRIAGE OF THE LAMB_," Rev. xix. 7, 9. The BRIDEGROOM, whom the five
prepared virgins went forth to meet, and with WHOM they entered in to
the MARRIAGE, Matt. xxv. 1-10, denotes the Lord; as is evident from
verse 13, where it is said, "Watch, therefore; because ye know neither
the day nor the hour in which the SON OF MAN will come:" not to mention
many passages in the prophets.

118. II. THE LORD IS ALSO CALLED A FATHER, AND THE CHURCH, A MOTHER. The
Lord is called a Father, as appears from the following passages: "_Unto
us a child is born; unto us a son is given; and his name shall be
called, Wonderful, Counsellor, GOD, THE FATHER OF ETERNITY, the Prince
of Peace_," Isaiah ix. 6. "_Thou, JEHOVAH, art OUR FATHER, our REDEEMER;
thy name is from an age_," Isaiah lxiii. 16. Again, "_Jesus said, He
that seeth ME, seeth the FATHER that sent ME_," John xii. 45. "_If ye
have known ME, ye have known my FATHER also; and henceforth ye have
known him, and have seen him_," John xiv. 7. "_Philip said, Shew us the
FATHER: Jesus said unto him, He that seeth me, seeth the FATHER; how
sayest them then, Shew us the FATHER_?" John xiv. 8, 9. "_Jesus said,
The FATHER and I are one_," John x. 30. "_All things that the FATHER
hath are MINE_," John xvi. 15; chap. xvii. 10. "_The FATHER is in ME,
and I IN THE FATHER_," John x. 38; chap, xiv 10, 11, 20. That the Lord
and his Father are one, as the soul and the body are one, and that God
the Father descended from heaven, and assumed the human (nature or
principle), to redeem and save men, and that his human nature is what is
called the Son, and is said to be sent into the world, has been fully
shewn in the APOCALYPSE REVEALED.

119. The church is called a mother, as appears from the following
passages: "_Jehovah said, Contend with YOUR MOTHER: she is not MY WIFE,
and I am not her HUSBAND_." Hosea ii. 2, 5. "_Thou art thy MOTHER'S
daughter, that loatheth her HUSBAND_," Ezek. xvi. 45. "_Where is the
hill of thy MOTHER'S divorcement, whom I have put away_?" Isaiah l. 1.
"_Thy MOTHER was like a vine planted by the waters, bearing fruit_,"
Ezek. xix. 10; speaking of the Jewish church. "_Jesus stretching out his
hand to the disciples, said, MY MOTHER and my brethren are those who
hear the Word of God, and do it_," Luke viii. 21; Matt. xii. 49, 50;
Mark iii. 33-35: the Lord's disciples means the church. "_There was
standing at the cross of Jesus his mother: and Jesus seeing his mother
and the disciple whom he loved, standing by, he saith unto his mother,
Woman, behold thy son; and he saith to the disciple, Behold thy mother:
wherefore from that hour the disciple took her unto his own_," John xix.
25-27. This implies, that the Lord did not acknowledge Mary as a mother,
but the church; therefore he calls her Woman, and the disciple's mother.
The reason why the Lord called her the mother of this disciple, or of
John, was, because John represented the church as to the goods of
charity, which are the church in real effect; therefore it is said, He
took her unto his own. Peter represented truth and faith, James charity,
and John the works of charity, as may be seen in the APOCALYPSE
REVEALED, n. 5, 6, 790, 798, 879; and the twelve disciples together
represented the church as to all its constituent principles, as may be
seen, Ibid, n. 233, 790, 903, 915.

120. III. THE OFFSPRING DERIVED FROM THE LORD AS A HUSBAND AND FATHER,
AND FROM THE CHURCH AS A WIFE AND MOTHER, ARE ALL SPIRITUAL; AND IN THE
SPIRITUAL SENSE OF THE WORD ARE UNDERSTOOD BY SONS AND DAUGHTERS,
BROTHERS AND SISTERS, SONS-IN-LAW, AND DAUGHTERS-IN-LAW, AND BY OTHER
NAMES OF RELATIONS. That no other than spiritual offspring are born of
the Lord by the church, is a proposition which wants no demonstration,
because reason sees it to be self-evident; for it is the Lord from whom
every good and truth proceeds, and it is the church which receives them
and brings them into effect; and all the spiritual things of heaven and
the church relate to good and truth. Hence it is that sons and daughters
in the Word, in its spiritual sense, signify truths and goods: sons,
truths conceived in the spiritual man, and born in, the natural; and
daughters, goods in like manner: therefore those 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 the disciples sons: the male child, that the
woman brought forth, and that was caught up to God, Rev. xii. 5, has a
similar signification; see APOCALYPSE REVEALED, n. 543. Since daughters
signify goods of the church, therefore in the Word mention is so
frequently made of the daughter of Zion, the daughter of Jerusalem, the
daughter of Israel, and the daughter of Judah; by whom is signified not
any daughter, but the affection of good, which is an affection of the
church; see also APOCALYPSE REVEALED, n. 612. The Lord also calls those
who are of his church, brethren and sisters; see Matt. xii. 49, 50;
chap. xxv. 40; chap, xxviii. 10; Mark iii. 35; Luke viii. 21.

121. IV. THE SPIRITUAL OFFSPRING, WHICH ARE BORN FROM THE LORD'S
MARRIAGE WITH THE CHURCH, ARE TRUTHS AND GOODS; TRUTHS, FROM WHICH ARE
DERIVED UNDERSTANDING, PERCEPTION, AND ALL THOUGHT; AND GOODS, FROM
WHICH ARE DERIVED LOVE, CHARITY, AND ALL AFFECTION. The reason why
truths and goods are the spiritual offspring, which are born of the Lord
by the church, is, because the Lord is essential good and essential
truth, and these in him are not two but one; also, because nothing can
proceed from the Lord but what is in him, and what he is. That the
marriage of truth and good proceeds from the Lord, and flows in with
men, and is received according to the state of the mind and life of
those who are of the church, was shewn in the foregoing section on the
MARRIAGE OF GOOD AND TRUTH. The reason why by means of truths a man has
understanding, perception, and all thought, and by means of goods has
love, charity, and all affection, is, because all things of man relate
to truth and good; and there are two constituents of man--the will and
the understanding; the will being the receptacle of good, and the
understanding of truth. That love, charity and affection, belong to the
will, and that perception and thought belong to the understanding, may
appear without the aid of light arising from demonstration; for there is
a light derived from the understanding itself by which these
propositions are seen to be self-evident.

122. V. FROM THE MARRIAGE OF GOOD AND TRUTH, WHICH PROCEEDS FROM THE
LORD IN THE WAY OF INFLUX, MAN (_homo_) RECEIVES TRUTH, AND THE LORD
CONJOINS GOOD THERETO; AND THUS THE CHURCH IS FORMED BY THE LORD WITH
MAN. The reason why a man receives truth by virtue of the good and truth
which proceed as a one from the Lord, is, because he receives this as
his own, and appropriates it to himself as his own; for he thinks what
is true as from himself, and in like manner speaks from what is true;
and this takes place because truth is in the light of the understanding,
and hence he sees it: and whatever he sees in himself, or in his mind,
he knows not whence it is; for he does not see the influx, as he sees
those objects which strike upon the bodily vision; hence he supposes
that it is himself. That it should appear thus, is granted by the Lord
to him, in order that he may be a man (_homo_), and that he may have a
reciprocal principle of conjunction: add to this, that every man is born
a faculty of knowing, understanding, and growing wise; and this faculty
receives truths, whereby it has knowledges, intelligence, and wisdom.
And since the female was created through the truth of the male, and is
formed into the love thereof more and more after marriage, it follows,
that she also receives the husband's truth in herself, and conjoins it
with her own good.

123. The Lord adjoins and conjoins good to the truths which a man
receives, because he cannot take good as of himself, it being no object
of his sight, as it does not relate to light, but to heat, which is felt
and not seen; therefore when a man sees truth in his thought, he seldom
reflects upon the good which flows into it from the love of the will,
and which gives it life: neither does a wife reflect upon the good
belonging to her, but upon the husband's inclination towards her, which
is according to the assent of his understanding to wisdom: the good
which belongs to her from the Lord, she applies, without the husband's
knowing any thing respecting such application. From these considerations
then it plainly appears, that a man receives truth from the Lord, and
that the Lord adjoins good to that truth, according to the application
of truth to use; consequently as the man is desirous to think, and
thence to live, wisely.

124. The church is thus formed with a man by the Lord, because in such
case he is in conjunction with the Lord, in good from Him, and in truth
as from himself; thus he is in the Lord, and the Lord in him, according
to the Lord's words in John xv. 4:, 5. The case is the same, if instead
of good we say charity, and instead of truth faith; because good is of
charity, and truth is of faith.

125. VI. THE HUSBAND DOES NOT REPRESENT THE LORD, AND THE WIFE THE
CHURCH; BECAUSE BOTH TOGETHER, THE HUSBAND AND THE WIFE, CONSTITUTE THE
CHURCH. It is a Common saying in the church, that as the Lord is the
Head of the church, so the husband is the head of the wife; whence it
should follow, that the husband represents the Lord, and the wife the
church: but the Lord is the Head of the church; and man (_homo_), the
man (_vir_) and the woman, are the church; and still more the husband
and wife together. With these the church is first implanted in the man,
and through him in the wife; because the man with his understanding
receives the truth of the church, and the wife from the man; but if it
be _vice versa_, it is not according to order: sometimes, however, this
is the case; but then it is with men, who either are not lovers of
wisdom, and consequently are not of the church, or who are in a servile
dependence on the will of their wives. Something on this subject may be
seen in the preliminary RELATIONS, n. 21.

126. VII. THEREFORE THERE IS NOT A CORRESPONDENCE OF THE HUSBAND WITH
THE LORD AND OF THE WIFE WITH THE CHURCH, IN THE MARRIAGES OF THE ANGELS
IN THE HEAVENS AND OF MEN ON EARTH. This follows as a consequence from
what has just been said; to which, nevertheless, it may be expedient to
add, that it appears as if truth was the primary constituent of the
church, because it is first in respect to time: from this appearance,
the prelates of the church have exalted faith, which is of truth, above
charity, which is of good; in like manner the learned have exalted
thought, which is of the understanding, above affection, which is of the
will; therefore the knowledge of what the good of charity and the
affection of the will are, lies deeply buried as in a tomb, while some
even cast earth upon them, as upon the dead, to prevent their rising
again. That the good of charity, notwithstanding, is the primary
constituent of the church, may be plainly seen by those who have not
closed the way from heaven to their understandings, by confirmations in
favor of faith, as the sole constituent of the church, and in favor of
thought, as the sole constituent of man. Now as the good of charity is
from the Lord, and the truth of faith is with a man as from himself, and
these two principles cause conjunction of the Lord with man, and of man
with the Lord, such as is understood by the Lord's words, that He is in
them, and they in Him, John xv. 4, 5, it is evident that this
conjunction constitutes the church.

127. VIII. BUT THERE IS A CORRESPONDENCE WITH CONJUGIAL LOVE,
SEMINATION, PROLIFICATION, THE LOVE OF INFANTS, AND SIMILAR THINGS WHICH
EXIST IN MARRIAGES AND ARE DERIVED FROM THEM. These, however, are arcana
of too deep a nature to enter the understanding with any degree of
light, unless preceded by knowledge concerning correspondence; nor is it
possible, if this knowledge be wanting, so to explain them as to make
them comprehensible. But what correspondence is, and that it exists
between natural things and spiritual, is abundantly shown in the
APOCALYPSE REVEALED, also in the ARCANA COELESTIA, and specifically in
the DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE, and
particularly in a MEMORABLE RELATION respecting it in the following
pages. Before some knowledge on this subject is acquired, we will only
present to the intellectual view, as in a shade, these few particulars:
conjugial love corresponds to the affection of genuine truth, its
chastity, purity, and sanctity; semination corresponds to the potency of
truth; prolification corresponds to the propagation of truth; and the
love of infants corresponds to the defence of truth and good. Now as
truth with a man (_homo_) appears as his own, and good is adjoined
thereto from the Lord, it is evident that these correspondences are
those of the natural or external man with the spiritual or internal man:
but some degree of light will be reflected on this subject from the
MEMORABLE RELATIONS which follow.

128. IX. THE WORD IS THE MEDIUM OF CONJUNCTION, BECAUSE IT IS FROM THE
LORD, AND THEREFORE IS THE LORD. The Word is the medium of conjunction
of the Lord with man (_homo_), and of man with the Lord, because in its
essence it is divine truth united to divine good, and divine good united
to divine truth: that this union exists in every part of the Word in its
celestial and spiritual sense, may be seen in the APOCALYPSE REVEALED,
n. 373, 483, 689, 881; whence it follows, that the Word is the perfect
marriage of good and truth; and as it is from the Lord, and what is from
him is also himself, it follows, that while a man reads the Word, and
collects truths out of it, the Lord adjoins good. For a man does not see
the goods which affect him in reading; because he reads the Word from
the understanding, and the understanding acquires thence only such
things as are of its own nature, that is, truths. That good is adjoined
thereto from the Lord, is made sensible to the understanding from the
delight which flows in during a state of illustration; but this takes
place interiorly with those only who read the Word to the end that they
may become wise; and such persons are desirous of learning the genuine
truths contained in the Word, and thereby of forming the church in
themselves; whereas those who read the Word only with a view to gain the
reputation of learning, and those also who read it from an opinion that
the mere reading or hearing it inspires faith and conduces to salvation,
do not receive any good from the Lord; for the end proposed by the
latter is to save themselves by the mere expressions contained in the
Word, in which there is nothing of truth; and the end proposed by the
former is to be distinguished for their learning; which end has no
conjunction with any spiritual good, but only with the natural delight
arising from worldly glory. As the Word is the medium of conjunction, it
is therefore called the old and the new Covenant: a covenant signifies
conjunction.

129. X. THE CHURCH IS FROM THE LORD, AND EXISTS WITH THOSE WHO COME TO
HIM AND LIVE ACCORDING TO HIS PRECEPTS. It is not denied at this day
that the church is the Lord's, and consequently that it is from the
Lord. The reason why it exists with those who come to him, is, because
his church in that part of the globe which is called Christian, is
derived from the Word; and the Word is from him, and in such a manner
from him, that it is himself, the divine truth being therein united to
the divine good, and this also is the Lord. This is meant by the Word,
"_which was with God, and which was God, from which men have life and
light, and which was made flesh_," John i. 1-14. Moreover, the reason
why the church exists with those who come to him, is, because it exists
with those who believe in him; and to believe that he is God the Saviour
and Redeemer, that he is Jehovah our justice, that he is the door by
which we are to enter into the sheepfold, that is, into the church, that
he is the way, the truth, and the life, and that no one comes to the
Father but by him, that the Father and he are one, besides many other
particulars which he himself teaches; to believe these things, I say, is
impossible for any one, except by influence from him; and the reason why
this is impossible unless he be approached, is, because he is the God of
heaven and earth, as he also teaches. Who else is to be approached, and
who else can be? The reason why the church exists with those who live
according to his precepts, is, because there is conjunction with none
else; for he says, "_He that hath my precepts, and doeth them, he it is
that loveth me; and I will love him, and will make my abode with him:
but he that doth not love me, doth not keep my precepts_," John XIV.
21-24. Love is conjunction; and conjunction with the Lord is the church.

130. XI. CONJUGIAL LOVE IS ACCORDING TO THE STATE OF THE CHURCH, BECAUSE
IT IS ACCORDING TO THE STATE OF WISDOM WITH MAN (_homo_). That conjugial
love is according to the state of wisdom with man, has been often said
above, and will be often repeated in the following pages: at present
therefore we will show what wisdom is, and that it makes one with the
church. "There are belonging to man knowledge, intelligence, and wisdom.
Knowledge relates to information; intelligence, to reason; and wisdom to
life. Wisdom considered in its fulness relates at the same time to
information, to reason, and to life: information precedes, reason is
formed by it, and wisdom by both; as is the case when a man lives
rationally according to the truths which he knows. Wisdom therefore
relates to both reason and life at once; and it becomes (or is making)
wisdom while it is a principle of reason and thence of life; but it is
wisdom when it is made a principle of life and thence of reason. The
most ancient people in this world acknowledged no other wisdom than the
wisdom of life; which was the wisdom of those who were formerly called
SOPHI: but the ancient people, who succeeded the most ancient,
acknowledged the wisdom of reason as wisdom; and these were called
PHILOSOPHERS. At this day, however, many call even knowledge, wisdom;
for the learned, the erudite, and the mere sciolists, are called wise;
thus wisdom has declined from its mountain-top to its valley. But it may
be expedient briefly to shew what wisdom is in its rise, in its
progress, and thence in its full state. The things relating to the
church, which are called spiritual, reside in the inmost principles with
man; those relating to the public weal, which are called things of a
civil nature, hold a place below these; and those relating to science,
to experience, and to art, which are called natural things, constitute
their seat or basis. The reason why the things relating to the church,
which are called spiritual, reside in the inmost principles with man,
is, because they conjoin themselves with heaven, and by heaven with the
Lord; for no other things enter from the Lord through heaven with man.
The reason why the things relating to the public weal, which are called
things of a civil nature, hold a place beneath spiritual things, is,
because they have relation to the world, and conjoin themselves with it;
for statutes, laws, and rules, are what bind men, so that a civil
society and state may be composed of them in a well-connected order. The
reason why the things relating to science, to experience, and to art,
which are called natural, constitute their seat or basis, is, because
they conjoin themselves closely with the five bodily senses; and these
senses are the ultimates on which the interior principles of the mind
and the inmost principles of the soul, as it were sit or rest. Now as
the things relating to the church, which are called spiritual, reside in
the inmost principles, and as the things residing in the inmost
principles constitute the head, and the succeeding things beneath them,
which are called things of a civil nature, constitute the body, and the
ultimate things, which are called natural, constitute the feet; it is
evident, that while these three kinds of things follow in their order, a
man is a perfect man; for in such case there is an influx like that of
the things of the head into those of the body, and through the body into
the feet; thus spiritual things flow into things of a civil nature, and
through them into natural things. Now as spiritual things are in the
light of heaven, it is evident that by their light they illustrate the
things which succeed in order, and by their heat, which is love, animate
them; and when this is the case the man has wisdom. As wisdom is a
principle of life, and thence of reason, as was said above, it may be
asked, What is wisdom as a principle of life? In a summary view, it is
to shun evils, because they are hurtful to the soul, to the public weal,
and to the body; and it is to do goods, because they are profitable to
the soul, to the public weal, and to the body. This is the wisdom which
is meant by the wisdom to which conjugial love binds itself; for it
binds itself thereto by shunning the evil of adultery as the pest of the
soul, of the public weal, and of the body: and as this wisdom originates
in spiritual things relating to the church, it follows, that conjugial
love is according to the state of the church; because it is according to
the state of wisdom with men. Hereby also is understood what has been
frequently said above, that so far as a man becomes spiritual, so far he
is principled in love truly conjugial; for a man becomes spiritual by
means of the spiritual things of the church." More observations
respecting the wisdom with which conjugial love conjoins itself, may be
seen below, n. 163-165.

131. XII. AND AS THE CHURCH IS FROM THE LORD, CONJUGIAL LOVE IS ALSO
FROM HIM. As this follows as a consequence from what has been said
above, it is needless to dwell upon the confirmation of it. Moreover,
that love truly conjugial is from the Lord, all the angels of heaven
testify; and also that this love is according to their state of wisdom,
and that their state of wisdom is according to the state of the church
with them. That the angels of heaven thus testify, is evident from the
MEMORABLE RELATIONS annexed to the chapters, containing an account of
what was seen and heard in the spiritual world.

       *       *       *       *       *

132. To the above I shall add TWO MEMORABLE RELATIONS. FIRST. I was
conversing on a time with two angels, one from the eastern heaven and
the other from the southern; who perceiving me engaged in meditation on
the arcana of wisdom relating to conjugial love, said, "Are you at all
acquainted with the SCHOOLS OF WISDOM in our world?" I replied, "Not as
yet." And they said, "There are several; and those who love truths from
spiritual affection, or because they are truths, and because they are
the means of attaining wisdom, meet together on a given signal, and
investigate and decide upon such questions as require deeper
consideration than common." They then took me by the hand, saying,
"Follow us; and you shall see and hear: to-day the signal for meeting is
given." I was led across a plain to a hill; and lo! at the foot of the
hill was an avenue of palms continued even to its summit, which we
entered and ascended: on the summit or top of the hill was a grove, the
trees of which, on an elevated plot of ground, formed as it were a
theatre, within which was a court paved with various colored stones:
around it in a square form were placed seats, on which the lovers of
wisdom were seated; and in the middle of the theatre was a table, on
which was laid a sealed paper. Those who sat on the seats invited us to
sit down where there was room: and I replied, "I was led here by two
angels to see and hear, and not to sit down." Then those two angels went
into the middle of the court to the table, and broke the seal of the
paper, and read in the presence of those who were seated the arcana of
wisdom written on the paper, which were now to be investigated and
explained. They were written by angels of the third heaven, and let down
upon the table. There were three arcana, FIRST, What is the image of
God, and what the likeness of God, into which man (_homo_) was created?
SECOND, Why is not a man born into the knowledge of any love, when yet
beasts and birds, from the highest to the lowest, are born into the
knowledge of all their loves? THIRD, What is signified by the tree of
life, and what by the tree of the knowledge of good and evil, and what
by eating thereof? Underneath was written, Collect your opinions on
these three questions into one decision, and write it on a new piece of
paper, and lay it on this table, and we shall see it: if the decision,
on examination, appear just and reasonable, each of you shall receive a
prize of wisdom. Having read the contents of the paper, the two angels
withdrew, and were carried up into their respective heavens.

Then those who sat on the seats began to investigate and explain the
arcana proposed to them, and delivered their sentiments in order; first
those who sat on the north, next those on the west, afterwards those on
the south, and lastly those on the east. They began with the first
subject of inquiry, WHAT IS THE IMAGE OF GOD, AND WHAT THE LIKENESS OF
GOD, INTO WHICH MAN WAS CREATED? But before they proceeded, these words
were read in the presence of them all out of the book of creation, "_God
said, Let us make man into OUR IMAGE, according to OUR LIKENESS: and God
created man into HIS IMAGE; into the IMAGE OF GOD created he him_," Gen.
i. 26, 27. "_In the day that God created man, into the LIKENESS OF GOD
made he him_," Gen. v. 1. Those who sat on the north spoke first,
saying, "The image of God and the likeness of God are the two lives
breathed into man by God, which are the life of the understanding; for
it is written, '_Jehovah God breathed into Adam's nostril the soul of
LIVES; and man became a living soul_,' Gen. ii. 7; into the nostrils
denotes into the perception, that the will of good and the understanding
of truth, and thereby the soul of lives, was in him; and since life from
God was breathed into him, the image and likeness of God signify
integrity derived from wisdom and love, and from justice and judgment in
him." These sentiments were favored by those who sat to the west; only
they added, that the state of integrity then breathed in from God is
continually breathed into every man since; but that it is a man as in a
receptacle; and a man, as he is a receptacle, is an image and likeness
of God. After this, the third in order, who were those who were seated
on the south, delivered their sentiments as follows: "An image of God
and a likeness of God are two distinct things; but in man they are
united from creation; and we see, as from an interior light, that the
image of God maybe destroyed by man, but not the likeness of God. This
appears as clear as the day from this consideration, that Adam retained
the likeness of God after that he had lost the image of God; for it is
written after the curse, '_Behold the man is as one of us, knowing good
and evil_,' Gen. iii. 22; and afterwards he is called a likeness of God,
and not an image of God, Gen. v. 1. But we will leave to our associates
who sit on the east, and are thence in superior light, to say what is
properly meant by an image of God, and what by a likeness of God." And
then, after silence was obtained, those who sat on the east arose from
their seats, and looked up to the Lord, and afterwards sat down again,
and thus began: "An image of God is a receptacle of God; and since God
is love itself and wisdom itself, an image of God is a receptacle of
love and wisdom from God in it; but a likeness of God is a perfect
likeness and full appearance, as if love and wisdom are in a man, and
thence altogether as his; for a man has no other sensation than that he
loves and is wise from himself, or that he wills good and understands
truth from himself; when nevertheless nothing of all this is from
himself, but from God. God alone loves from himself and is wise from
himself; because God is love itself and wisdom itself. The likeness or
appearance that love and wisdom, or good and truth, are in a man as his,
causes a man to be a man, and makes him capable of being conjoined to
God, and thereby of living to eternity: from which consideration it
follows, that a man is a man from this circumstance, that he can will
good and understand truth altogether as from himself, and yet know and
believe that it is from God; for as he knows and believes this, God
places his image in him, which could not be if he believed it was from
himself and not from God." As they said this, being overpowered with
zeal derived from the love of truth, they thus continued: "How can a man
receive any thing of love and wisdom, and retain it, and reproduce it,
unless he feel it as his own? And how can there be conjunction with God
by love and wisdom, unless a man have some reciprocity of conjunction?
For without such a reciprocity conjunction is impossible; and the
reciprocity of conjunction is, that a man should love God, and enjoy the
things which are of God, as from himself, and yet believe that it is
from God. Also, how can a man live eternally, unless he be conjoined to
an eternal God? Consequently how can a man be a man without such a
likeness of God in him?" These words met with the approbation of the
whole assembly; and they said, Let this conclusive decision be made from
them, "A man is a recipient of God, and a recipient of God is an image
of God; and since God is love itself and wisdom itself, a man is a
recipient of those principles; and a recipient becomes an image of God
in proportion to reception; and a man is a likeness of God from this
circumstance, that he feels in himself that the things which are of God
are in him as his own; but still from that likeness he is only so far an
image of God, as he acknowledges that love and wisdom, or good and
truth, are not his own in him, and consequently are not from him, but
are only in God, and consequently from God."

133. After this, they entered upon the next subject of discussion, WHY
IS NOT A MAN BORN INTO THE KNOWLEDGE OF ANY LOVE, WHEN YET BEASTS AND
BIRDS, FROM THE HIGHEST TO THE LOWEST, ARE BORN INTO THE KNOWLEDGE OF
ALL THEIR LOVES? They first confirmed the truth of the proposition by
various considerations; as in regard to a man, that he is born into no
knowledge, not even into the knowledge of conjugial love; and they
inquired, and were informed by attentive examiners, that an infant from
connate knowledge cannot even move itself to the mother's breast, but
must be moved thereto by the mother or nurse; and that it knows only how
to suck, and this in consequence of habit acquired by continual suction
in the womb; and that afterwards it does not know how to walk, or to
articulate any human expression; no, nor even to express by its tone of
voice the affection of its love, as the beasts do: and further, that it
does not know what is salutary for it in the way of food, as all the
beasts do, but catches at whatever falls in its way, whether it be clean
or unclean, and puts it into its mouth. The examiners further declared,
that a man without instruction is an utter stranger to every thing
relating to the sexes and their connection; and that neither virgins nor
young men have any knowledge thereof without instruction from others,
notwithstanding their being educated in various sciences: in a word, a
man is born corporeal as a worm; and he remains such, unless he learns
to know, to understand, and to be wise, from others. After this, they
gave abundant proofs that beasts, from the highest to the lowest, as the
animals of the earth, the fowls of the air, reptiles, fishes, the small
creatures called insects, are born into all the knowledges of the loves
of their life, as into the knowledge of all things relating to
nourishment, to habitation, to the love of the sex and prolification,
and to the rearing of their young. This they continued by many wonderful
things which they recollected to have seen, heard, and read, in the
natural world, (so they called our world, in which they had formerly
lived), in which not representative but real beasts exist. When the
truth of the proposition was thus fully proved they applied all the
powers of their minds to search out and discover the ends and causes
which might serve to unfold and explain this arcanum; and they all said,
that the divine wisdom must needs have ordained these things, to the end
that a man, may be a man, and a beast a beast; and thus, that the
imperfection of a man at his birth becomes his perfection, and the
perfection of a beast at his birth is his imperfection.

134. Those on the NORTH then began to declare their sentiments, and
said, "A man is born without knowledges, to the end that he may receive
them all; whereas supposing him to be born into knowledges, he could not
receive any but those into which he was born, and in this case neither
could he appropriate any to himself; which they illustrated by this
comparison: a man at his first birth is like ground in which no seeds
are implanted, but which nevertheless is capable of receiving all seeds,
and of bringing them forth and fructifying them; whereas a beast is like
ground already sown, and tilled with grasses and herbs, which receives
no other seeds than what are sown in it, or if it received any it would
choke them. Hence it is, that a man requires many years to bring him to
maturity of growth; during which time he is capable of being cultivated
like ground, and of bringing forth as it were grain, flowers, and trees
of every kind; whereas a beast arrives at maturity in a few years,
during which no cultivation can produce any thing in him but what is
born with him." Afterwards, those on the WEST delivered their
sentiments, and said, "A man is not born knowledge, as a beast is; but
he is born faculty and inclination; faculty to know, and inclination to
love; and he is born faculty not only to know but also to understand and
be wise; he is likewise born the most perfect inclination to love not
only the things relating to self and the world, but also those relating
to God and heaven; consequently a man, by birth from his parents, is an
organ which lives merely by the external senses, and at first by no
internal senses, to the end that he may successively become a man, first
natural, afterwards rational, and lastly spiritual; which could not be
the case if he was born into knowledges and loves, as the beasts are:
for connate knowledges and affections set bounds to that progression;
whereas connate faculty and inclination set no such bounds; therefore a
man is capable of being perfected, in knowledge, intelligence, and
wisdom to eternity." Those on the SOUTH next took up the debate, and
expressed their sentiments as follows: "It is impossible for a man to
take any knowledge from himself, since he has no connate knowledge; but
he may take it from others; and as he cannot take any knowledge from
himself, so neither can he take any love; for where there is no
knowledge there is no love; knowledge and love being undivided
companions, and no more capable of separation than will and
understanding, or affection and thought; yea, no more than essence and
form: therefore in proportion as a man takes knowledge from others, so
love joins itself thereto as its companion. The universal love which
joins itself is the love of knowing, of understanding, and of growing
wise; this love is peculiar to man alone, and not to any beast, and
flows in from God. We agree with our companions from the west, that a
man is not born into any love, and consequently not into any knowledge;
but that he is only born into an inclination to love, and thence into a
faculty to receive knowledges, not from himself but from others, that
is, by others: we say, by others, because neither have these received
any thing of knowledge from themselves, but from God. We agree also with
our companions to the north, that a man is first born as ground, in
which no seeds are sown, but which is capable of receiving all seeds,
both useful and hurtful. To these considerations we add, that beasts are
born into natural loves, and thereby into knowledges corresponding to
them; and that still they do not know, think, understand, and enjoy any
knowledges, but are led through them by their loves, almost as blind
persons are led through the streets by dogs, for as to understanding
they are blind; or rather like people walking in their sleep, who act
from the impulse of blind knowledge, the understanding being asleep."
Lastly, those on the EAST declared their sentiments, and said, "We agree
with our brethren in the opinions they have delivered, that a man knows
nothing from himself, but from and by others, to the end that he may
know and acknowledge that all knowledge, understanding, and wisdom, is
from God; and that a man cannot otherwise be conceived, born, and
generated of the Lord, and become an image and likeness of him; for he
becomes an image of the Lord by acknowledging and believing, that he has
received and does receive from the Lord all the good of love and
charity, and all the truth of wisdom and faith, and not the least
portion thereof from himself; and he becomes a likeness of the Lord by
his being sensible of those principles in himself, as if they were from
himself. This he is sensible of, because he is not born into knowledges,
but receives them; and what he receives, appears to him as if it was
from himself. This sensation is given him by the Lord, to the end that
he may be a man and not a beast; since by willing, thinking, loving,
knowing, understanding, and growing wise, as from himself, he receives
knowledges, and exalts them into intelligence, and by the use thereof
into wisdom; thus the Lord conjoins man to himself, and man conjoins
himself to the Lord. This could not have been the case, unless it had
been provided by the Lord, that man should be born in total ignorance."
When they had finished speaking, it was the desire of all present, that
a conclusion should be formed from the sentiments which had been
expressed; and they agreed upon the following: "That a man is born into
no knowledge, to the end that he may come into all knowledge, and may
advance into intelligence, and thereby into wisdom, and that he is born
into no love, to the intent that he may come into all love, by
application of the knowledges from intelligence, and into love to the
Lord by love towards his neighbour, and may thereby be conjoined to the
Lord, and by such conjunction be made a man, and live for ever."

135. After this they took the paper, and read the third subject of
investigation, which was, WHAT IS DIGNIFIED BY THE TREE OF LIFE, WHAT BY
THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL, AND WHAT BY EATING THEREOF?
and all the others intreated as a favor, that those who were from the
east would unfold this arcanum, because it required a more than ordinary
depth of understanding, and because those who were from the east are in
flaming light, that is, in the wisdom of love, this wisdom being
understood by the garden of Eden, in which those two trees were placed.
They said, "We will declare our sentiments; but as man does not take any
thing from himself, but from the Lord, therefore we will speak from him;
but yet from ourselves as of ourselves:" and then they continued, "A
tree signifies a man, and the fruit thereof the good of life; hence the
tree of life signifies a man living from God, or God living in man; and
since love and wisdom, and charity and faith, or good and truth,
constitute the life of God in man, therefore these are signified by the
tree of life, and hence man has eternal life: the like is signified by
the tree of life, of which it will be given to eat, Rev. ii. 7; chap
xxii. 2, 14. The tree of the knowledge of good and evil signifies a man
believing that he lives from himself and not from God; thus that in man
love and wisdom, charity and faith, that is, good and truth, are his and
not God's; believing this, because he thinks and wills, and speaks and
acts to all appearance, as from himself: and as a man from this faith
persuades himself, that God has implanted himself, or infused his divine
into him, therefore the serpent said, '_God doth know, in the day that
ye eat of the fruit of that tree, your eyes will be opened, and ye will
be as God, knowing good and evil_,' Gen. iii. 5. Eating of those trees
signifies reception and appropriation; eating of the tree of life, the
reception of life eternal, and eating of the tree of the knowledge of
good and evil, the reception of damnation; therefore also both Adam and
his wife, together with the serpent, were cursed: the serpent means the
devil as to self-love and the conceit of his own intelligence. This love
is the possessor of that tree; and the men who are in conceit, grounded
in that love, are those trees. Those persons, therefore, are grievously
mistaken who believe that Adam was wise and did good from himself, and
that this was his state of integrity; when yet Adam himself was cursed
by reason of that belief; for this is signified by eating of the tree of
the knowledge of good and evil; therefore he then fell from the state of
integrity in which he had been, in consequence of believing that he was
wise and did good from God and not at all from himself; for this is
meant by eating of the tree of life. The Lord alone, when he was in the
world, was wise and did good from himself; because the essential divine
from birth was in him and was his; therefore also from his own ability
he was made the Redeemer and Saviour." From all these considerations
they came to this conclusion, "That by the tree of life, and the tree of
the knowledge of good and evil, and eating thereof, is signified that
life for man is God in him, and that in this case he has heaven and
eternal life; but that death for man is the persuasion and belief, that
life for him is not God but self; whence he has hell and eternal death,
which is condemnation."

136. After this they looked into the paper left by the angels upon the
table, and saw written underneath, COLLECT YOUR OPINIONS ON THESE THREE
QUESTIONS INTO ONE DECISION. Then they collected them, and saw that they
cohered in one series, and that the series or decision was this, "That
man is created to receive love and wisdom from God, and yet to all
appearance as from himself; and this for the sake of reception and
conjunction: and that therefore a man is not born into any love, or into
any knowledge, and also not into any ability of loving and growing wise
from himself; therefore if he ascribes all the good of love and truth of
wisdom to God, he becomes a living man; but if he ascribes them to
himself, he becomes a dead man." These words they wrote on a new piece
of paper, and placed it on the table: and lo! on a sudden the angels
appeared in bright light, and carried the paper away into heaven; and
after it was read there, those who sat on the seats heard these words
from thence, "Well, well;" and instantly there appeared a single angel
as it were flying from heaven, with two wings about his feet, and two
about his temples, having in his hand prizes, consisting of robes, caps,
and wreaths of laurel; and he alighted on the ground, and gave those who
sat on the north robes of an opaline color; those who sat on the west
robes of scarlet color; those who sat on the south caps whose borders
were ornamented with bindings of gold and pearls, and which on the left
side upwards were set with diamonds cut in the form of flowers; but to
those who sat to the east he gave wreaths of laurel, intermixed with
rubies and sapphires. Then all of them, adorned with their respective
prizes, went home from the school of wisdom; and when they shewed
themselves to their wives, their wives came to meet them, being
distinguished also with ornaments presented to them from heaven; at
which the husbands wondered.

137. THE SECOND MEMORABLE RELATION. On a time when I was meditating on
conjugial love, lo! there appeared at a distance two naked infants with
baskets in their hands, and turtledoves flying around them; and on a
nearer view, they seemed as if they were naked, handsomely ornamented
with garlands; chaplets of flowers decorated their heads, and wreaths of
lilies and roses of a hyacinthine blue, hanging obliquely from the
shoulders to the loins, adorned their bosoms; and round about both of
them there was as it were a common band woven of small leaves
interspersed with olives. But when they came nearer, they did not appear
as infants, or naked, but as two persons in the prime of their age,
wearing cloaks and tunics of shining silk, embroidered with the most
beautiful flowers: and when they were near me, there breathed forth from
heaven through them a vernal warmth, attended with an odoriferous
fragrance, like what arises from gardens and fields in the time of
spring. They were two married partners from heaven, and they accosted
me; and because I was musing on what I had just seen, they inquired,
"What did you see?" And when I told them that at first they appeared to
me as naked infants, afterwards as infants decorated with garlands, and
lastly as grown up persons in embroidered garments, and that instantly I
experienced a vernal warmth with its delights, they smiled pleasantly,
and said, "In the way we did not seem to ourselves as infants, or naked,
or adorned with garlands, but constantly in the same appearance which we
now have: thus at a distance was represented our conjugial love; its
state of innocence by our seeming like naked infants, its delights by
garlands, and the same delights now by our cloaks and tunics being
embroidered with flowers; and as you said that, as we approached, a
vernal warmth breathed on you, attended with its pleasant fragrance as
from a garden, we will explain to you the reason of all this." They
said, "We have now been married partners for ages, and constantly in the
prime of our age in which you now see us: our first state was like the
first state of a virgin and a youth, when they enter into consociation
by marriage; and we then believed, that this state was the very
essential blessedness of our life; but we were informed by others in our
heaven, and have since perceived ourselves, that this was a state of
heat not tempered by light; and that it is successively tempered, in
proportion as the husband is perfected in wisdom, and the wife loves
that wisdom in the husband; and that this is effected by and according
to the uses which each, by mutual aid, affords to society; also that
delights succeed according to the temperature of heat and light; or of
wisdom and its love. The reason why on our approach there breathed on
you as it were a vernal warmth, is, because conjugial love and that
warmth in our heaven act in unity; for warmth with us is love; and the
light, wherewith warmth is united, is wisdom; and use is as it were the
atmosphere which contains each in its bosom. What are heat and light
without that which contains them? In like manner, what are love and
wisdom without their use? In such case there is nothing conjugial in
them, because the subject is wanting in which they should exist to
produce it. In heaven where there is vernal warmth, there is love truly
conjugial; because the vernal principle exists only where warmth is
equally united to light, or where warmth and light are in equal
proportions; and it is our opinion, that as warmth is delighted with
light, and _vice versa_, so love is delighted with wisdom, and wisdom in
its turn with love." He further added, "With us in heaven there is
perpetual light, and on no occasion do the shades of evening prevail,
still less is there darkness; because our sun does not set and rise like
yours, but remains constantly in a middle altitude between the zenith
and the horizon, which, as you express it, is at an elevation of 45
degrees. Hence, the heat and light proceeding from our sun cause
perpetual spring, and a perpetual vernal warmth inspires those with whom
love is united with wisdom in just proportion; and our Lord, by the
eternal union of heat and light, breathes nothing but uses: hence also
come the germinations of your earth, and the connubial associations of
your birds and animals in the spring; for the vernal warmth opens their
interiors even to the inmost, which are called their souls, and affects
them, and communicates to them its conjugial principle, and causes their
principle of prolification to come into its delights, in consequence of
a continual tendency to produce fruits of use, which use is the
propagation of their kind. But with men (_homines_) there is a perpetual
influx of vernal warmth from the Lord; wherefore they are capable of
enjoying marriage delights at all times, even in the midst of winter;
for the males of the human race were created to be recipients of light,
that is, of wisdom from the Lord, and the females to be recipients of
heat, that is, of the love of the wisdom of the male from the Lord.
Hence then it is, that, as we approached, there breathed on you a vernal
warmth attended with an odoriferous fragrance, like what arises from
gardens and fields in the spring." As he said this, he gave me his right
hand, and conducted me to houses inhabited by married partners in a like
prime of their age with himself and his partner; and said, "These wives,
who now seem like young virgins, were in the world infirm old women; and
their husbands, who now seem in the spring of youth, were in the world
decrepit old men; and all of them were restored by the Lord to this
prime of their age, because they mutually loved each other, and from
religious motives shunned adulteries as enormous sins:" and he added,
"No one knows the blessed delights of conjugial love, unless he rejects
the horrid delights of adultery; and no one can reject these delights,
unless he is under the influence of wisdom from the Lord; and no one is
under the influence of wisdom from the Lord, unless he performs uses
from the love of uses." I also saw on this occasion their house
utensils, which were all in celestial forms, and glittered with gold,
which had a flaming appearance from the rubies with which it was
studded.

       *       *       *       *       *

ON THE CHASTE PRINCIPLE AND THE NON-CHASTE.

138. As we are yet only at the entrance of our subject respecting
conjugial love specifically considered, and as conjugial love cannot be
known specifically, except in a very indistinct and obscure manner,
unless its opposite, which is the unchaste principle, also in some
measure appear; and as this unchaste principle appears in some measure,
or in a shade, when the chaste principle is described together with the
non-chaste, non-chastity being only a removal of what is unchaste from
what is chaste; therefore we will now proceed to treat of the chaste
principle and the non-chaste. But the unchaste principle, which is
altogether opposite to the chaste, is treated of in the latter part of
this work, entitled ADULTEROUS LOVE AND ITS SINFUL PLEASURES, where it
is fully described with all its varieties. But what the unchaste
principle is, and what the non-chaste, and with what persons each of
them prevails, shall be illustrated in the following order: I. _The
chaste principle and the non-chaste are predicated only of marriages and
of such things as relate to marriages._ II. _The chaste principle is
predicated only of monogamical marriages, or of the marriage of one man
with one wife._ III. _The Christian conjugial principle alone is
chaste._ IV. _Love truly conjugial is essential chastity._ V. _All the
delights of love truly conjugial, even the ultimate, are chaste._ VI.
_With those who are made spiritual by the Lord, conjugial love is more
and more purified and rendered chaste._ VII. _The chastity of marriage
exists by a total renunciation of whoredoms from a principle of
religion._ VIII. _Chastity cannot he predicated of infants, or of boys
and girls, or of young men and virgins before they feel in themselves
the love of the sex._ IX. _Chastity cannot be predicated of eunuchs so
born, or of eunuchs so made._ X. _Chastity cannot be predicated of those
who do not believe adulteries to be evils in regard to religion; and
still less of those who do not believe them to be hurtful to society._
XI. _Chastity cannot be predicated of those who abstain from adulteries
only for various external reasons._ XII. _Chastity cannot be predicated
of those who believe marriages to be unchaste._ XIII. _Chastity cannot
be predicated of those who have renounced marriage by vows of perpetual
celibacy, unless there be and remain in them the love of a life truly
conjugial._ XIV. _A state of marriage is to be preferred to a state of
celibacy._ We will now proceed to an explanation of each article.

139. I. THE CHASTE PRINCIPLE AND THE NON-CHASTE ARE PREDICATED ONLY OF
MARRIAGES AND OF SUCH THINGS AS RELATE TO MARRIAGES. The reason of this
is, because, as will be shewn presently, love truly conjugial is
essential chastity; and the love opposite to it, which is called
adulterous, is essential unchastity; so far therefore as any one is
purified from the latter love, so far he is chaste; for so far the
opposite, which is destructive of chastity, is taken away; whence it is
evident that the purity of conjugial love is what is called chastity.
Nevertheless there is a conjugial love which is not chaste, and yet it
is not unchastity; as is the case with married partners, who, for
various external reasons, abstain from the effects of lasciviousness so
as not to think about them; howbeit, if that love is not purified in
their spirits, it is still not chaste; its form is chaste, but it has
not in it a chaste essence.

140. The reason why the chaste principle and the non-chaste are
predicated of such things as relate to marriages, is, because the
conjugial principle is inscribed on both sexes from inmost principles to
ultimates; and a man's quality as to his thoughts and affections, and
consequently as to his bodily actions and behaviour, is according
thereto. That this is the case, appears more evidently from such as are
unchaste. The unchaste principle abiding in their minds is heard from
the tone of their voice in conversation, and from their applying
whatever is said, even though it be chaste, to wanton and loose ends;
(the tone of the voice in conversation is grounded in the
will-affection, and the conversation itself is grounded in the thought
of the understanding;) which is a proof that the will and the
understanding, with everything belonging to them, consequently the whole
mind, and thence everything belonging to the body, from inmost
principles to ultimates, abound with what is unchaste. I have been
informed by the angels, that, with the greatest hypocrites, the unchaste
principle is perceivable from hearing their conversation, however
chastely they may talk, and also is made sensible from the sphere that
issues from them; which is a further proof that unchastity resides in
the inmost principles of their minds, and thence in the inmost
principles of their bodies, and that the latter principles are
exteriorly covered like a shell painted with figures of various colors.
That a sphere of lasciviousness issues forth from the unchaste, is
manifest from the statutes prescribed to the sons of Israel, ordaining
that everything should be unclean that was touched even by the hand of
those who were defiled by such unchaste persons. From these
considerations it may be concluded that the case is similar in regard to
the chaste, viz., that with them everything is chaste from inmost
principles to ultimates, and that this is an effect of the chastity of
conjugial love. Hence it is, that in the world it is said, "To the pure
all things are pure, and to the defiled all things are defiled."

141. II. THE CHASTE PRINCIPLE IS PREDICATED ONLY OF MONOGAMICAL
MARRIAGES, OR OF THE MARRIAGE OF ONE MAN WITH ONE WIFE. The reason of
this is, because with them conjugial love does not reside in the natural
man, but enters into the spiritual man, and successively opens to itself
a way to the essential spiritual marriage, or the marriage of good and
truth, which is its origin, and conjoins itself therewith; for that love
enters according to the increase of wisdom, which is according to the
implantation of the church from the Lord, as has been abundantly shewn
above. This cannot be effected with polygamists; for they divide
conjugial love; and this love when divided, is not unlike the love of
the sex, which in itself is natural; but on this subject something
worthy of attention may be seen in the section on POLYGAMY.

142. III. THE CHRISTIAN CONJUGIAL PRINCIPLE ALONE IS CHASTE. This is,
because love truly conjugial keeps pace with the state of the church in
man (_homo_), and because the state of the church is from the Lord, as
has been shewn in the foregoing section, n. 130, 131, and elsewhere;
also because the church in its genuine truths is in the Word, and the
Lord is there present in those truths. From these considerations it
follows, that the chaste conjugial principle exists nowhere but in the
Christian world, and still that there is a possibility of its existing
elsewhere. By the Christian conjugial principle we mean the marriage of
one man with one wife. That this conjugial principle is capable of being
ingrafted into Christians, and of being transplanted hereditarily into
the offspring from parents who are principled in love truly conjugial,
and that hence both the faculty and the inclination to grow wise in the
things of the church and of heaven may become connate, will be seen in
its proper place. Christians, if they marry more wives than one, commit
not only natural but also spiritual adultery: this will be shewn in the
section on POLYGAMY.

143. IV. LOVE TRULY CONJUGIAL IS ESSENTIAL CHASTITY. The reasons for
this are, 1. Because it is from the Lord, and corresponds to the
marriage of the Lord and the church. 2. Because it descends from the
marriage of good and truth. 3. Because it is spiritual, in proportion as
the church exists with man (_homo_). 4. Because it is the foundation and
head of all celestial and spiritual loves. 5. Because it is the orderly
seminary of the human race, and thereby of the angelic heaven. 6.
Because on this account it also exists with the angels of heaven, and
gives birth with them to spiritual offspring, which are love and wisdom.
7. And because its uses are thus more excellent than the other uses of
creation. From these considerations it follows, that love truly
conjugial, viewed from its origin and in its essence, is pure and holy,
so that it may be called purity and holiness, consequently essential
chastity: but that nevertheless it is not altogether pure, either with
men or angels, may be seen below in article VI, n. 146.

144. V. ALL THE DELIGHTS OF LOVE TRULY CONJUGIAL, EVEN THE ULTIMATE, ARE
CHASTE. This follows from what has been above explained, that love truly
conjugial is essential chastity, and from the considerations that
delights constitute its life. That the delights of this love ascend and
enter heaven, and in the way pass through the delights of the heavenly
loves, in which the angels of heaven are principled; also, that they
conjoin themselves with the delights of the conjugial love of the
angels, has been mentioned above. Moreover, I have heard it declared by
the angels, that they perceive those delights with themselves to be
exalted and filled, while they ascend from chaste marriages on the
earths: and when some by-standers, who were unchaste, inquired
concerning the ultimate delights whether they were chaste, they assented
and said, "How should it be otherwise? Are not these the delights of
true conjugial love in their fulness?" The origin, nature, and quality
of the delights of this love, may be seen above, n. 69: and also in the
MEMORABLE RELATIONS, especially those which follow.

145. VI. WITH THOSE WHO ARE MADE SPIRITUAL BY THE LORD, CONJUGIAL LOVE
IS MORE AND MORE PURIFIED AND RENDERED CHASTE. The reasons for this are,
1. Because the first love, by which is meant the love previous to the
nuptials and immediately after them, partakes somewhat of the love of
the sex, and thus of the ardor belonging to the body not as yet
moderated by the love of the spirit. 2. Because a man (_homo_) from
natural is successively made spiritual; for he becomes spiritual in
proportion as his rational principle, which is the medium between heaven
and the world, begins to drive a soul from influx out of heaven, which
is the case so far as it is affected and delighted with wisdom;
concerning which wisdom see above, n. 130; and in proportion as this is
effected, in the same proportion his mind is elevated into a superior
_aura_, which is the continent of celestial light and heat, or, what is
the same, of the wisdom and love in which the angels are principled; for
heavenly light acts in unity with wisdom, and heavenly heat with love;
and in proportion as wisdom and the love thereof increase, with married
pairs, in the same proportion conjugial love is purified with them; and
as this is effected successively, it follows that conjugial love is
rendered more and more chaste. This spiritual purification may be
compared with the purification of natural spirits, which is effected by
the chemists, and is called defecation, rectification, castigation,
acution, decantation, and sublimation; and wisdom purified may be
compared with alcohol, which is a highly rectified spirit. 3. Now as
spiritual wisdom in itself is of such a nature that it becomes more and
more warmed with the love of growing wise, and by virtue of this love
increases to eternity; and as this is effected in proportion as it is
perfected by a kind of defecation, castigation, rectification, acution,
decantation, and sublimation, and this by elevating and abstracting the
intellect from the fallacies of the senses, and the will from the
allurements of the body; it is evident that conjugial love, whose parent
is wisdom, is in like manner rendered successively more and more pure,
and thereby chaste. That the first state of love between married
partners is a state of heat not yet tempered by light; but that it is
successively tempered in proportion as the husband is perfected in
wisdom, and the wife loves it in her husband, may be seen in the
MEMORABLE RELATION, n. 137.

146. It is however to be observed, that there is no conjugial love
altogether chaste or pure either with men (_homines_) or with angels;
there is still somewhat not chaste or not pure which adjoins or subjoins
itself thereto; but this has a different origin from that which gives
birth to what is unchaste: for with the angels the chaste principle is
above and the non-chaste beneath, and there is as it were a door with a
hinge interposed by the Lord, which is opened by determination, and is
carefully prevented from standing open, lest the one principle should
pass into the other, and they should mix together: for the natural
principle of man from his birth is defiled and fraught with evils;
whereas his spiritual principle is not so, because its birth is from the
Lord, for it is regeneration; and regeneration is a successive
separation from the evils to which a man is naturally inclined. That no
love with either men or angels is altogether pure, or can be pure; but
that the end, purpose, or intention of the will, is principally regarded
by the Lord: and that therefore so far as a man is principled in a good
end, purpose, or intention, and perseveres therein, so far he is
initiated into purity, and so far he advances and approaches towards
purity, may be seen above, n. 71.

147. VII. THE CHASTITY OF MARRIAGE EXISTS BY A TOTAL RENUNCIATION OF
WHOREDOMS FROM A PRINCIPLE OF RELIGION. The reason of this is, because
chastity is the removal of unchastity; it being a universal law, that so
far as any one removes evil, so far a capacity is given for good to
succeed in its place; and further, so far as evil is hated, so far good
is loved; and also _vice versa_; consequently, so far as whoredom is
renounced, so far the chastity of marriage enters. That conjugial love
is purified and rectified according to the renunciation of whoredoms,
every one sees from common perception as soon as it is mentioned and
heard; thus before confirmation; but as all have not common perception,
it is of importance that the subject should also be illustrated in the
way of proof by such considerations as may tend to confirm it. These
considerations are, that conjugial love grows cold as soon as it is
divided, and this coldness causes it to perish; for the heat of unchaste
love extinguishes it, as two opposite heats cannot exist together, but
one must needs reject the other and deprive it of its potency. Whenever
therefore the heat of conjugial love begins to acquire a pleasant
warmth, and from a sensation of its delights to bud and flourish, like
an orchard and garden in spring; the latter from the vernal temperament
of light and heat from the sun of the natural world, but the former from
the vernal temperament of light and heat from the sun of the spiritual
world.

148. There is implanted in every man (_homo_) from creation, and
consequently from his birth, an internal and an external conjugial
principle; the internal is spiritual, and the external natural: a man
comes first into the latter, and as he becomes spiritual, he comes into
the former. If therefore he remains in the external or natural conjugial
principle, the internal or spiritual conjugial principle is veiled or
covered, until he knows nothing respecting it; yea, until he calls it an
ideal shadow without a substance: but if a man becomes spiritual, he
then begins to know something respecting it, and afterwards to perceive
something of its quality, and successively to be made sensible of its
pleasantness, agreeableness, and delights; and in proportion as this is
the case, the veil or covering between the external and internal, spoken
of above, begins to be attenuated, and afterwards as it were to melt,
and lastly to be dissolved and dissipated. When this effect takes place,
the external conjugial principle remains indeed; but it is continually
purged and purified from its dregs by the internal; and this, until the
external becomes as it were the face of the internal, and derives its
delight from the blessedness which is in the internal, and at the same
time its life, and the delights of its potency. Such is the renunciation
of whoredoms, by which the chastity of marriage exists. It may be
imagined, that the external conjugial principle, which remains after the
internal has separated itself from it, or it from itself, resembles the
external principle not separated: but I have heard from the angels that
they are altogether unlike; for that the external principle in
conjunction with the internal, which they called the external of the
internal, was void of all lasciviousness, because the internal cannot be
lascivious, but only be delighted chastely; and that it imparts the same
disposition to its external, wherein it is made sensible of its own
delights: the case is altogether otherwise with the external separated
from the internal; this they said, was lascivious in the whole and in
every part. They compared the external conjugial principle derived from
the internal to excellent fruit, whose pleasant taste and flavor
insinuate themselves into its outward rind, and form this into
correspondence with themselves; they compared it also to a granary,
whose store is never diminished, but is continually recruited according
to its consumption; whereas they compared the external principle,
separate from the internal, to wheat in a winnowing machine, when it is
put in motion about its axis; in which case the chaff only remains,
which is dispersed by the wind; so it is with the conjugial principle,
unless the adulterous principle be renounced.

149. The reason why the chastity of marriage does not exist by the
renunciation of whoredoms, unless it be made from a principle of
religion, is, because a man (_homo_) without religion is not spiritual,
but remains natural; and if the natural man renounces whoredoms, still
his spirit does not renounce them; and thus, although it seems to
himself that he is chaste by such renunciation, yet nevertheless
unchastity lies inwardly concealed like corrupt matter in a wound only
outwardly healed. That conjugial love is according to the state of the
church with man, may be seen above n. 130. More on this subject may be
seen in the exposition of article XI.

150. VIII. CHASTITY CANNOT BE PREDICATED OF INFANTS, OR OF BOYS AND
GIRLS, OR OF YOUNG MEN AND VIRGINS BEFORE THEY FEEL IN THEMSELVES THE
LOVE OF THE SEX. This is because the chaste principle and the unchaste
are predicated only of marriages, and of such things as relate to
marriages, as may be seen above, n. 139; and of those who know nothing
of the things relating to marriage, chastity is not predicable; for it
is as it were nothing relating to them; and nothing cannot be an object
either of affection or thought: but after this nothing there arises
something, when the first motion towards marriage is felt, which is the
love of the sex. That virgins and young men, before they feel in
themselves the love of the sex, are commonly called chaste, is owing to
ignorance of what chastity is.

151. XI. CHASTITY CANNOT BE PREDICATED OF EUNUCHS SO BORN, OR OF EUNUCHS
SO MADE. Eunuchs so born are those more especially with whom the
ultimate of love is wanting from birth: and as in such case the first
and middle principles are without a foundation on which to stand, they
have therefore no existence; and if they exist, the persons in whom they
exist have no concern to distinguish between the chaste principle and
the unchaste, each being indifferent to them; but of these persons there
are several distinctions. The case is nearly the same with eunuchs so
made as with some eunuchs so born; but eunuchs so made, as they are both
men and women, cannot possibly regard conjugial love any otherwise than
as a phantasy, and the delights thereof as idle stories. If they have
any inclination, it is rendered mute, which is neither chaste nor
unchaste: and what is neither chaste nor unchaste, derives no quality
from either the one or the other.

152. X. CHASTITY CANNOT BE PREDICATED OF THOSE WHO DO NOT BELIEVE
ADULTERIES TO BE EVILS IN REGARD TO RELIGION; AND STILL LESS OF THOSE
WHO DO NOT BELIEVE THEM TO BE HURTFUL TO SOCIETY. The reason why
chastity cannot be predicated of such is, because they neither know what
chastity is nor even that it exists; for chastity relates to marriage,
as was shewn in the first article of this section. Those who do not
believe adulteries be evil in regard to religion, regard even marriages
as unchaste; whereas religion with married pairs constitutes their
chastity; thus such persons have nothing chaste in them, and therefore
it is in vain to talk to them of chastity; these are confirmed
adulterers: but those who do not believe adulteries to be hurtful to
society, know still less than the others, either what chastity is or
even that it exists; for they are adulterers from a determined purpose:
if they say that marriages are less unchaste than adulteries, they say
so merely with the mouth, but not with the heart, because marriages with
them are cold, and those who speak from such cold concerning chaste
heat, cannot have an idea of chaste heat in regard to conjugial love.
The nature and quality of such persons, and of the ideas of their
thought, and hence of the interior principles of their conversation,
will be seen in the second part of this work,--ADULTEROUS LOVE AND ITS
SINFUL PLEASURES.

153. XI. CHASTITY CANNOT BE PREDICATED OF THOSE WHO ABSTAIN FROM
ADULTERIES ONLY FOR VARIOUS EXTERNAL REASONS. Many believe that the mere
abstaining from adulteries in the body is chastity; yet this is not
chastity, unless at the same time there is an abstaining in spirit. The
spirit of man (_homo_), by which is here meant his mind as to affections
and thoughts, constitutes the chaste principle and the unchaste, for
hence it flows into the body, the body being in all cases such as the
mind or spirit is. Hence it follows, that those who abstain from
adulteries in the body, without being influenced from the spirit are not
chaste; neither are those chaste who abstain from them in spirit as
influenced from the body. There are many assignable causes which make a
man desist from adulteries in the body, and also in the spirit as
influenced from the body; but still, he that does not desist from them
in the body as influenced from the spirit, is unchaste; for the Lord
says, "_That whosoever looketh upon another's woman, so as to lust after
her, hath already committed adultery with her in his heart_," Matt. v.
28. It is impossible to enumerate all the causes of abstinence from
adulteries in the body only, they being various according to states of
marriage, and also according to states of the body; for there are some
persons who abstain from them from fear of the civil law and its
penalties; some from fear of the loss of reputation and thereby of
honor; some from fear of diseases which may be thereby contracted; some
from fear of domestic quarrels on the part of the wife, whereby the
quiet of their lives may be disturbed; some from fear of revenge on the
part of the husband or relations; some from fear of chastisement from
the servants of the family; some also abstain from motives of poverty,
avarice, or imbecility, arising either from disease, from abuse, from
age, or from impotence. Of these there are some also, who, because they
cannot or dare not commit adultery in the body, condemn adulteries in
the spirit; and thus they speak morally against adulteries, and in favor
of marriages; but such person, unless in spirit they call adulteries
accursed, and this from a religious principle in the spirit, are still
adulterers; for although they do not commit them in the body, yet they
do in the spirit; wherefore after death, when they become spirits, they
speak openly in favor of them. From these considerations it is manifest,
that even a wicked person may shun adulteries as hurtful; but that none
but a Christian can shun them as sins. Hence then the truth of the
proposition is evident, that chastity cannot be predicated of those who
abstain from adulteries merely for various external reasons.

154. XII. CHASTITY CANNOT BE PREDICATED OF THOSE WHO BELIEVE MARRIAGES
TO BE UNCHASTE. These, like the persons spoken of just above, n. 152, do
not know either what chastity is, or even that it exists; and in this
respect they are like those who make chastity to consist merely in
celibacy, of whom we shall speak presently.

155. XIII. CHASTITY CANNOT BE PREDICATED OF THOSE WHO HAVE RENOUNCED
MARRIAGE BY VOWS OF PERPETUAL CELIBACY, UNLESS THERE BE AND REMAIN IN
THEM THE LOVE OF A LIFE TRULY CONJUGIAL. The reason why chastity cannot
be predicated of these, is, because after a vow of perpetual celibacy,
conjugial love is renounced; and yet it is of this love alone that
chastity can be predicated: nevertheless there still remains an
inclination to the sex implanted from creation, and consequently innate
by birth; and when this inclination is restrained and subdued, it must
needs pass away into heat, and in some cases into a violent burning,
which, in rising from the body into the spirit, infests it, and with
some persons defiles it; and there may be instances where the spirit
thus defiled may defile also the principles of religion, casting them
down from their internal abode, where they are in holiness, into things
external, where they become mere matters of talk and gesture; therefore
it was provided by the Lord, that celibacy should have place only with
those who are in external worship, as is the case with all who do not
address themselves to the Lord, or read the Word. With such, eternal
life is not so much endangered by vows of celibacy attended with
engagements to chastity, as it is with those who are principled in
internal worship: moreover, in many instances that state of life is not
entered upon from any freedom of the will, many being engaged therein
before they attain to freedom grounded in reason, and some in
consequence of alluring worldly motives. Of those who adopt that state
with a view to have their minds disengaged from the world, that they may
be more at leisure to apply themselves to divine things, those only are
chaste with whom the love of a life truly conjugial either preceded that
state or followed it, and with whom it remains; for the love of a life
truly conjugial is that alone of which chastity is predicated. Wherefore
also, after death, all who have lived in monasteries are at length freed
from their vows and set at liberty, that, according to the interior vows
and desires of their love, they may be led to choose a life either
conjugial or extra-conjugial: if in such case they enter into conjugial
life, those who have loved also the spiritual things of divine worship
are given in marriage in heaven; but those who enter into
extra-conjugial life are sent to their like, who dwell on the confines
of heaven. I have inquired of the angels, whether those who have devoted
themselves to works of piety, and given themselves up entirely to divine
worship, and who thus have withdrawn themselves from the snares of the
world and the concupiscences of the flesh, and with this view have vowed
perpetual virginity, are received into heaven, and there admitted among
the blessed to enjoy an especial portion of happiness according to their
faith. To this the angels replied, that such are indeed received into
heaven; but when they are made sensible of the sphere of conjugial love
there, they become sad and fretful, and then, some of their own accord,
some by asking leave, and some from being commanded, depart and are
dismissed, and when they are out of that heaven, a way is opened for
them to their consociates, who had been in a similar state of life in
the world; and then from being fretful they become cheerful, and rejoice
together.

156. XIV. A STATE OF MARRIAGE IS TO BE PREFERRED TO A STATE OF CELIBACY.
This is evident from what has been said above respecting marriage and
celibacy. A state of marriage is to be preferred because it is a state
ordained from creation; because it originates in the marriage of good
and truth; because it corresponds with the marriage of the Lord and the
church; because the church and conjugial love are constant companions;
because its use is more excellent than all the other uses of the things
of creation, for thence according to order is derived the increase of
the human race, and also of the angelic heaven, which is formed from the
human race: moreover, marriage constitutes the completeness of a man
(_homo_); for by it he becomes a complete man, as will be shewn in the
following chapter. All these things are wanting in celibacy. But if the
proposition be taken for granted, that a state of celibacy is preferable
to a state of marriage, and if this proposition be left to the mind's
examination, to be assented to and established by confirming proofs,
then the conclusion must be, that marriages are not holy, neither can
they be chaste; yea, that chastity in the female sex belongs only to
those, who abstain from marriage and vow perpetual virginity: and
moreover, that those who have vowed perpetual celibacy are understood by
the eunuchs _who make themselves eunuchs for the kingdom of heaven's
sake_, Matt. xix. 12; not to mention other conclusions of a like nature;
which, being grounded in a proposition that is not true, are also not
true. The eunuchs who make themselves eunuchs for the kingdom of
heaven's sake, are spiritual eunuchs, who are such as in marriages
abstain from the evils of whoredoms: that Italian eunuchs are not meant,
is evident.

       *       *       *       *       *

[Transcriber's Note: The out-of-order section numbers which follow are
in the original text, as are the asterisks which do not seem to indicate
footnotes.]

151.* To the above I shall add TWO MEMORABLE RELATIONS. FIRST. As I was
going home from the school of wisdom (concerning which, see above, n.
132), I saw in the way an angel dressed in blue. He joined me and walked
by my side, and said, "I see that you are come from the school of
wisdom, and are made glad by what you heard there; and as I perceive
that you are not a full inhabitant of this world, because you are at the
same time in the natural world, and therefore know nothing of our
Olympic gymnasia, where the ancient _sophi_ meet together, and by the
information they collect from every new comer, learn what changes and
successions wisdom has undergone and is still undergoing in your world;
if you are willing I will conduct you to the place where several of
those ancient _sophi_ and their sons, that is, their disciples, dwell."
So he led me to the confines between the north and east; and while I was
looking that way from a rising ground, lo! I saw a city, and on one side
of it two small hills; that which was nearer to the city being lower
than the other. "That city," said he, "is called Athens, the lower hill
Parnassus, and the higher Helicon. They are so called, because in the
city and around it dwell the wise men who formerly lived in Greece, as
Pythagoras, Socrates, Aristippus, Xenophon, with their disciples and
scholars." On my asking him concerning Plato and Aristotle, he said,
"They and their followers dwell in another region, because they taught
principles of rationality which relate to the understanding; whereas the
former taught morality which relates to the life." He further informed
me, that it was customary at times to depute from the city of Athens
some of the students to learn from the literati of the Christians, what
sentiments they entertain at this day respecting God, the creation of
the universe, the immortality of the soul, the relative state of men and
beasts, and other subjects of interior wisdom: and he added, that a
herald had that day announced an assembly, which was a token that the
emissaries had met with some strangers newly arrived from the earth, who
had communicated some curious information. We then saw several persons
going from the city and its suburbs, some having their heads decked with
wreaths of laurel, some holding palms in their hands, some with books
under their arms, and some with pens under the hair of the left temple.
We mixed with the company, and ascended the hill with them; and lo! on
the top was an octagonal palace, which they called the Palladium, into
which we entered; within there were eight hexangular recesses, in each
of which was a book-case and a table: at these recesses were seated the
laureled _sophi_, and in the Palladium itself there were seats cut out
of the rock, on which the rest were seated. A door on the left was then
opened, through which the two strangers newly arrived from the earth
were introduced; and after the compliments of salutation were paid, one
of the laureled _sophi_ asked them, "WHAT NEWS FROM THE EARTH?" They
replied, "This is news, that in forests there have been found men like
beasts, or beasts like men: from their face and body they were known to
have been born men, and to have been lost or left in the forests when
they were two or three years old; they were not able to give utterance
to any thought, nor could they learn to articulate the voice into any
distinct expression; neither did they know the food suitable for them as
the beasts do, but put greedily into their mouths whatever they found in
the forest, whether it was clean or unclean; besides many other
particulars of a like nature: from which some of the learned among us
have formed several conjectures and conclusions concerning the relative
state of men and beasts." On hearing this account, some of the ancient
_sophi_ asked, "What were the conjectures and conclusions formed from
the circumstances you have related?" The two strangers replied, "There
were several: but they may all be comprised under the following: 1. That
a man by nature, and also by birth, is more stupid and consequently
viler than any beast; and that he remains so, unless he is instructed.
2. That he is capable of being instructed, because he has learnt to
frame articulate sounds, and thence to speak, and thereby has begun to
express his thoughts, and this successively more and more perfectly
until he has been able to express the laws of civil society; several of
which are nevertheless impressed on beasts from their birth. 3. That
beasts have rationality like men. 4. Therefore, that if beasts could
speak, they would reason on any subject as acutely as men; a proof of
which is, that they think from reason and prudence just as men do. 5.
That the understanding is only a modification of light from the sun; the
heat co-operating by means of ether, so that it is only an activity of
interior nature; and that this activity may be so exalted as to appear
like wisdom. 6. That therefore it is ridiculous to believe that a man
lives after death any more than a beast; unless perchance, for some days
after his decease, in consequence of an exhalation of the life of the
body, he may appear as a mist under the form of a spectre, before he is
dissipated into nature; just as a shrub raised up from its ashes,
appears in the likeness of its own form. 7. Consequently that religion,
which teaches a life after death, is a mere device, in order to keep the
simple inwardly in bonds by its laws, as they are kept outwardly in
bonds by the laws of the state." To this they added, that "people of
mere ingenuity reason in this manner, but not so the intelligent:" and
they were asked, "How do the intelligent reason?" They said they had not
been informed; but they supposed that they must reason differently.

152.* On hearing this relation, all those who were sitting at the tables
exclaimed, "Alas! what times are come on the earth! What changes has
wisdom undergone? How is she transformed into a false and infatuated
ingenuity! The sun is set, and in his station beneath the earth is in
direct opposition to his meridian altitude. From the case here adduced
respecting such as have been left and found in forests, who cannot see
that an uninstructed man is such as here represented? For is not the
nature of his life determined by the nature of the instruction he
receives? Is he not born in a state of greater ignorance than the
beasts? Must he not learn to walk and to speak? Supposing he never
learnt to walk, would he ever stand upright? And if he never learnt to
speak, would he ever be able to express his thoughts? Is not every man
such as instruction makes him,--insane from false principles, or wise
from truths? and is not he that is insane from false principles,
entirely possessed with an imagination that he is wiser than he that is
wise from truths? Are there not instances of men who are so wild and
foolish, that they are no more like men than those who have been found
in forests? Is not this the case with such as have been deprived of
memory? From all these considerations we conclude, that a man without
instruction is neither a man nor a beast; but that he is a form, which
is capable of receiving in itself that which constitutes a man; and thus
that he is not born a man, but that he is made a man; and that a man is
born such a form as to be an organ receptive of life from God, to the
end that he may be a subject into which God may introduce all good, and,
by union with himself, may make him eternally blessed. We have perceived
from your conversation, that wisdom at this day is so far extinguished
or infatuated, that nothing at all is known concerning the relative
state of the life of men and of beasts; and hence it is that the state
of the life of man after death is not known: but those who are capable
of knowing this, and yet are not willing, and in consequence deny it, as
many Christians do, may fitly be compared to such as are found in
forests: not that they are rendered so stupid from a want of
instruction, but that they have rendered themselves so by the fallacies
of the senses, which are the darkness of truths."

153.* At that instant a certain person standing in the middle of the
Palladium, and holding in his hand a palm, said, "Explain, I pray, this
arcanum, How a man, created a form of God, could be changed into a form
of the devil. I know that the angels of heaven are forms of God and that
the angels of hell are forms of the devil, and that the two forms are
opposite to each other, the latter being insanities, the former wisdoms.
Tell me, therefore, how a man, created a form of God, could pass from
day into such night, as to be capable of denying God and life eternal."
To this the several teachers replied in order; first the Pythagoreans,
next the Socratics, and afterwards the rest: but among them there was a
certain Platonist, who spoke last; and his opinion prevailed, which was
to this effect; That the men of the saturnine or golden age knew and
acknowledged that they were forms receptive of life from God; and that
on this account wisdom was inscribed on their souls and hearts, and
hence they saw truth from the light of truth, and by truths perceived
good from the delight of the love thereof: but as mankind in the
following ages receded from the acknowledgement that all the truth of
wisdom and the consequent good of love belonging to them, continually
flowed in from God, they ceased to be habitations of God; and then also
discourse with God, and consociation with angels ceased: for the
interiors of their minds were bent from their direction, which had been
elevated upwards to God from God, into a direction more and more
oblique, outwardly into the world, and thereby to God from God through
the world, and at length inverted into an opposite direction, which is
downwards to self; and as God cannot be looked at by a man interiorly
inverted, and thereby averted, men separated themselves from God, and
were made forms of hell or devils. From these considerations it follows,
that in the first ages they acknowledged in heart and soul, that all the
good of love and the consequent true wisdom, were derived to them from
God, and also that they were God's in them: and thus that they were mere
recipients of life from God, and hence were called images of God, sons
of God, and born of God: but that in succeeding ages they did not
acknowledge this in heart and soul, but by a certain persuasive faith,
next by an historical faith, and lastly only with the mouth; and this
last kind of acknowledgement is no acknowledgement at all; yea, it is in
fact a denial at heart. From these considerations it may be seen what is
the quality of the wisdom which prevails at this day on the earth among
Christians, while they do not know the distinction between a man and a
beast, notwithstanding their being in possession of a written
revelation, whereby they may be inspired by God: and hence many believe,
that in case a man lives after death, a beast must live also; or because
a beast is not to live after death, neither will a man. Is not our
spiritual light, which enlightens the sight of the mind, become thick
darkness with them? and is not their natural light, which only
enlightens the bodily sight, become brightness to them?

154.* After this they all turned towards the two strangers, and thanked
them for their visit, and for the relation they had given, and entreated
them to go and communicate to their brethren what they had heard. The
strangers replied that they would endeavor to confirm their brethren in
this truth, that so far as they ascribe all the good of charity and the
truth of faith to the Lord, and not to themselves, so far they are men,
and so far they become angels of heaven.

155.* THE SECOND MEMORABLE RELATION. One morning I was awoke by some
delightful singing which I heard at a height above me, and in
consequence, during the first watch, which is internal, pacific, and
sweet, more than the succeeding part of the day, I was in a capacity of
being kept for some time in the spirit as it were out of the body, and
of attending carefully to the affection which was sung. The singing of
heaven is an affection of the mind, sent forth through the mouth as a
tune: for the tone of the voice in speaking, separate from the discourse
of the speaking, and grounded in the affection of love, is what gives
life to the speech. In that state I perceived that it was the affection
of the delights of conjugial love, which was made musical by wives in
heaven: that this was the case, I observed from the sound of the song,
in which those delights were varied in a wonderful manner. After this I
arose, and looked into the spiritual world; and lo! in the east, beneath
the sun, there appeared as it were a GOLDEN SHOWER. It was the morning
dew descending in great abundance, which, catching the sun's rays,
exhibited to my eyes the appearance of a golden shower. In consequence
of this I became fully awake, and went forth in the spirit, and asked an
angel who then happened to meet me, whether he saw a golden shower
descending from the sun? He replied, that he saw one whenever he was
meditating on conjugial love; and at the same time turning his eyes
towards the sun, he added, "That shower falls over a hall, in which are
three husbands with their wives, who dwell in the midst of an eastern
paradise. Such a shower is seen falling from the sun over that hall,
because with those husbands and wives there resides wisdom respecting
conjugial love and its delights; with the husbands respecting conjugial
love, and with the wives respecting its delights. But I perceive that
you are engaged in meditating on the delights of conjugial love: I will
therefore conduct you there, and introduce you to them." He led me
through paradisiacal scenery to houses built of olive wood, having two
cedar columns before the gate, and introduced me to the husbands, and
asked their permission for me to converse with them in the presence of
the wives. They consented, and called their wives. These looked into my
eyes most shrewdly; upon which I asked them, "Why do you do so?" They
said, "We can thereby discover exquisitely what is your inclination and
consequent affection, and your thought grounded in affection, respecting
the love of the sex; and we see that you are meditating intensely, but
still chastely, concerning it." And they added, "What do you wish us to
tell you on the subject?" I replied, "Tell me, I pray, something
respecting the delights of conjugial love." The husbands assented,
saying, "If you are so disposed, give them some information in regard to
those delights: their ears are chaste." They asked me, "Who taught you
to question us respecting the delights of that love? Why did you not
question our husbands?" I replied, "This angel, who accompanies me,
informed me, that wives are the recipients and sensories of those
delights, because they are born loves; and all delights are of love." To
this they replied with a smile, "Be prudent, and declare nothing of this
sort except ambiguously; because it is a wisdom deeply seated in the
hearts of our sex, and is not discovered to any husband, unless he be
principled in love truly conjugial. There are several reasons for this,
which we keep entirely to ourselves." Then the husbands said, "Our wives
know all the states of our minds, none of which are hid from them: they
see, perceive, and are sensible of whatever proceeds from our will. We,
on the other hand, know nothing of what passes with our wives. This
faculty is given to wives, because they are most tender loves, and as it
were burning zeals for the preservation of friendship and conjugial
confidence, and thereby of all the happiness of life, which they
carefully attend to, both in regard to their husbands and themselves, by
virtue of a wisdom implanted in their love, which is so full of
prudence, that they are unwilling to say, and consequently cannot say,
that they love, but that they are loved." I asked the wives, "Why are
you unwilling, and consequently cannot say so?" They replied, "If the
least hint of the kind were to escape from the mouth of a wife, the
husband would be seized with coolness, which would entirely separate him
from all communication with his wife, so that he could not even bear to
look upon her; but this is the case only with those husbands who do not
hold marriages to be holy, and therefore do not love their wives from
spiritual love: it is otherwise with those who do. In the minds of the
latter this love is spiritual, and by derivation thence in the body is
natural. We in this hall are principled in the latter love by derivation
from the former; therefore we trust our husbands with our secrets
respecting our delights of conjugial love." Then I courteously asked
them to disclose to me some of those secrets: they then looked towards a
window on the southern quarter, and lo! there appeared a white dove,
whose wings shone as if they were of silver, and its head was crested
with a crown as of gold: it stood upon a bough, from which there went
forth an olive; and while it was in the attempt to spread out its wings,
the wives said, "We will communicate something: the appearing of that
dove is a token that we may. Every man (_vir_)" they continued, "has
five senses, seeing, hearing, smelling, taste, and touch; but we have
likewise a sixth, which is the sense of all the delights of the
conjugial love of the husband; and this sense we have in the palms of
our hands, while we touch the breasts, arms, hands, or cheeks, of our
husbands, especially their breasts; and also while we are touched by
them. All the gladness and pleasantness of the thoughts of their minds
(_mentium_), all the joys and delights of their minds (_animarum_) and
all the festive and cheerful principles of their bosoms, pass from them
to us, and become perceptible, sensible, and tangible: we discern them
as exquisitely and distinctly as the ear does the tune of a song, and
the tongue the taste of dainties; in a word, the spiritual delights of
our husbands put on with us a kind of natural embodiment; therefore they
call us the sensory organs of chaste conjugial love, and thence its
delights. But this sixth sense of ours exists, subsists, persists, and
is exalted in the degree in which our husbands love us from wisdom and
judgement, and in which we in our turn love them from the same
principles in them. This sense in our sex is called in the heavens the
sport of wisdom with its love, and of love with its wisdom." From this
information I became desirous of asking further questions concerning the
variety of their delights. They said, "It is infinite; but we are
unwilling and therefore unable to say more; for the dove at our window,
with the olive branch under his feet, is flown away." I waited for its
return, but in vain. In the meantime I asked the husbands, "Have you a
like sense of conjugial love?" They replied, "We have a like sense in
general, but not in particular. We enjoy a general blessedness, delight,
and pleasantness, arising from the particulars of our wives; and this
general principle, which we derive from them, is serenely peaceful." As
they said this, lo! through the window there appeared a swan standing on
a branch of a fig-tree, which spread out his wings and flew away. On
seeing this, the husbands said, "This is a sign for us to be silent
respecting conjugial love: come again some other time, and perhaps you
may hear more." They then withdrew, and we took our leave.

       *       *       *       *       *

ON THE CONJUNCTION OF SOULS AND MINDS BY MARRIAGE, WHICH IS MEANT BY THE
LORD'S WORDS,--THEY ARE NO LONGER TWO, BUT ONE FLESH.

156.* That at creation there was implanted in the man and the woman an
inclination and also a faculty of conjunction as into a one, and that
this inclination and this faculty are still in man and woman, is evident
from the book of creation, and at the same time from the Lord's words.
In the book of creation, called GENESIS, it is written, "_Jehovah God
builded the rib, which he had taken from the man, into a woman, and
brought her to the man. And the man said, This now is bone of my bones,
and flesh of my flesh. She shall be called Woman, because she was taken
out of man; for this cause shall a man leave his father and his mother,
and shall cleave to his wife: and they shall be one flesh_," chap. ii.
22-24. The Lord also says in Matthew, "_Have ye not read, that he that
made them from the beginning, made them a male and a female, and said,
For this cause shall a man leave father and mother, and shall cleave to
his wife; and they TWO SHALL BECOME ONE FLESH? WHEREFORE THEY ARE NO
LONGER TWO, BUT ONE FLESH_," chap. xix. 4-6. From this it is evident,
that the woman was created out of the man (_vir_), and that each has an
inclination and faculty to reunite themselves into a one. That such
reunion means into one man (_homo_), is also evident from the book of
creation, where both together are called man (_homo_); for it is
written, "_In the day that God created man (homo), he created them a
male and a female, and called their name Man (homo)_," chap. v. 2. It is
there written, he called their name Adam; but Adam and man are one
expression in the Hebrew tongue: moreover, both together are called man
in the same book, chap. i. 27; chap. iii. 22-24. One flesh also
signifies one man; as is evident from the passages in the Word where
mention is made of all flesh, which signifies every man, as Gen. chap.
vi. 12, 13, 17, 19; Isaiah xl. 5, 6; chap. xlix. 26; chap. lxvi. 16, 23,
24; Jer. xxv. 31; chap, xxxii. 27; chap. xlv. 5; Ezek. xx. 48; chap.
xxi. 4, 5; and other passages. But what is meant by the man's rib, which
was builded into a woman; what by the flesh, which was closed up in the
place thereof, and thus what by bone of my bones, and flesh of my flesh;
and what by a father and a mother, whom a man (_vir_) shall leave after
marriage; and what by cleaving to a wife, has been shewn in the ARCANA
COELESTIA; in which work the two books, Genesis and Exodus, are
explained as to the spiritual sense. It is there proved that a rib does
not mean a rib,--nor flesh, flesh,--nor a bone, a bone,--nor cleaving
to, cleaving to; but that they signify spiritual things, which
correspond thereto, and consequently are signified thereby. That
spiritual things are understood, which from two make one man (_homo_),
is evident from this consideration, that conjugial love conjoins them,
and this love is spiritual. That the love of the man's wisdom is
transferred into the wife, has been occasionally observed above, and
will be more fully proved in the following sections: at this time it is
not allowable to digress from the subject proposed, which is concerning
the conjunction of two married partners into one flesh by a union of
souls and minds. This union we will elucidate by treating of it in the
following order. I. _From creation there is implanted in each sex a
faculty and inclination, whereby they are able and willing to be
conjoined together as it were into a one._ II. _Conjugial love conjoins
two souls, and thence two minds into a one._ III. _The will of the wife
conjoins itself with the understanding of the man, and thence the
understanding of the man conjoins itself with the will of the wife._ IV.
_The inclination to unite the man to herself is constant and perpetual
with the wife; but is inconstant and alternate with the man._ V.
_Conjunction is inspired into the man from the wife according to her
love, and is received by the man according to his wisdom._ VI. _This
conjunction is effected successively from the first days of marriage;
and with those who are principled in love truly conjugial, is effected
more and more thoroughly to eternity._ VII. _The conjunction of the wife
with the rational wisdom of the husband is effected from within, but
with this moral wisdom from without._ VIII. _For the sake of this
conjunction as an end, the wife has a perception of the affections of
the husband, and also the utmost prudence in moderating them._ IX.
_Wives conceal this perception with themselves, and hide it from their
husbands, for reasons of necessity, in order that conjugial love,
friendship, and confidence, and thereby the blessedness of dwelling
together, and the happiness of life may he secured._ X. _This perception
is the wisdom of the wife, and is not communicable to the man; neither
is the rational wisdom of the man communicable to the wife._ XI. _The
wife, from a principle of love, is continually thinking about the man's
inclination to her, with the purpose of joining him to herself: it is
otherwise with the man._ XII. _The wife conjoins herself to the man, by
applications to the desires of his will._ XIII. _The wife is conjoined
to her husband by the sphere of her life flowing from the love of him._
XIV. _The wife is conjoined to the husband by the appropriation of the
powers of his virtue; which however is effected according to their
mutual spiritual love._ XV. _Thus the wife receives in herself the image
of her husband, and thence perceives, sees, and is sensible of, his
affections._ XVI. _There are duties proper to the husband, and others
proper to the wife; and the wife cannot enter into the duties proper to
the husband, nor the husband into the duties proper to the wife, so as
to perform them aright._ XVII. _These duties, also, according to mutual
aid, conjoin the two into a one, and at the same time constitute one
house._ XVIII. _Married partners, according to these conjunctions,
become one man (homo) more and more._ XIX. _Those who are principled in
love truly conjugial, are sensible of their being a united man, and as
it were one flesh._ XX. _Love truly conjugial, considered in itself, is
a union of souls, a conjunction of minds, and an endeavor towards
conjunction in the bosoms and thence in the body._ XXI. _The states of
this love are innocence, peace, tranquillity, inmost friendship, full
confidence, and a mutual desire of mind and heart to do very good to
each other; and the states derived from these are blessedness,
satisfaction, delight, and pleasure; and from the eternal enjoyment of
these is derived heavenly felicity._ XXII. _These things can only exist
in the marriage of one man with one wife._ We proceed now to the
explanation of these articles.

157. I. FROM CREATION THERE IS IMPLANTED IN EACH SEX A FACULTY AND
INCLINATION, WHEREBY THEY ARE ABLE AND WILLING TO BE JOINED TOGETHER, AS
IT WERE INTO A ONE. That the woman was taken out of the man, was shewn
just above from the book of creation; hence it follows, that there is in
each sex a faculty and inclination to join themselves together into a
one; for that which is taken out of anything, derives and retains its
constituent principle, from the principle proper to the thing whence it
was taken; and as this derived principle is of a similar nature with
that from which it was derived, it seeks after a reunion; and when it is
reunited, it is as in itself when it is in that from whence it came, and
_vice versa_. That there is a faculty of conjunction of the one sex with
the other, or that they are capable of being united, is universally
allowed; and also that there is an inclination to join themselves the
one with the other; for experience supplies sufficient confirmation in
both cases.

158. II. CONJUGIAL LOVE CONJOINS TWO SOULS, AND THENCE TWO MINDS, INTO A
ONE. Every man consists of a soul, a mind, and a body. The soul is his
inmost, the mind his middle, and the body his ultimate constituent. As
the soul is a man's inmost principle, it is, from its origin, celestial;
as the mind is his middle principle, it is, from its origin, spiritual;
and as the body is his ultimate principle, it is, from its origin,
natural. Those things, which, from their origin, are celestial and
spiritual, are not in space, but in the appearance of space. This also
is well known in the word; therefore it is said, that neither extension
nor place can be predicated of spiritual things. Since therefore spaces
are appearances, distances also and presences are appearances. That the
appearances of distances and presences in the spiritual world are
according to proximities, relationships, and affinities of love, has
been frequently pointed out and confirmed in small treatises respecting
that world. These observations are made, in order that it may be known
that the souls and minds of men are not in space like their bodies;
because the former, as was said above, from their origin, are celestial
and spiritual; and as they are not in space, they may be joined together
as into a one, although their bodies at the same time are not so joined.
This is the case especially with married partners, who love each other
intimately: but as the woman is from the man, and this conjunction is a
species of reunion, it may be seen from reason, that it is not a
conjunction into a one, but an adjunction, close and near according to
the love, and approaching to contact with those who are principled in
love truly conjugial. This adjunction may be called spiritual dwelling
together; which takes place with married partners who love each other
tenderly, however distant their bodies may be from each other. Many
experimental proofs exist, even in the natural world, in confirmation of
these observations. Hence it is evident, that conjugial love conjoins
two souls and minds into a one.

159. III. THE WILL OF THE WIFE CONJOINS ITSELF WITH THE UNDERSTANDING OF
THE MAN, AND THENCE THE UNDERSTANDING OF THE MAN WITH THE WILL OF THE
WIFE. The reason of this is, because the male is born to become
understanding, and the female to become will, loving the understanding
of the male; from which consideration it follows, that conjugial
conjunction is that of the will of the wife with the understanding of
the man, and the reciprocal conjunction of the understanding of the man
with the will of the wife. Every one sees that the conjunction of the
understanding and the will is of the most intimate kind; and that it is
such, that the one faculty can enter into the other, and be delighted
from and in the conjunction.

160. IV. THE INCLINATION TO UNITE THE MAN TO HERSELF IS CONSTANT AND
PERPETUAL WITH THE WIFE, BUT INCONSTANT AND ALTERNATE WITH THE MAN. The
reason of this is, because love cannot do otherwise than love and unite
itself, in order that it may be loved in return, this being its very
essence and life; and women are born loves; whereas men, with whom they
unite themselves in order that they may be loved in return, are
receptions. Moreover love is continually efficient; being like heat,
flame, and fire, which perish if their efficiency is checked. Hence the
inclination to unite the man to herself is constant and perpetual with
the wife: but a similar inclination does not operate with the man
towards the wife, because the man is not love, but only a recipient of
love; and as a state of reception is absent or present according to
intruding cares, and to the varying presence or absence of heat in the
mind, as derived from various causes, and also according to the increase
and decrease of the bodily powers, which do not return regularly and at
stated periods, it follows, that the inclination to conjunction is
inconstant and alternate with men.

161. V. CONJUNCTION IS INSPIRED INTO THE MAN FROM THE WIFE ACCORDING TO
HER LOVE, AND IS RECEIVED BY THE MAN ACCORDING TO HIS WISDOM. That love
and consequent conjunction is inspired into the man by the wife, is at
this day concealed from the men; yea, it is universally denied by them;
because wives insinuate that the men alone love, and that they
themselves receive; or that the men are loves, and themselves
obediences: they rejoice also in heart when the men believe it to be so.
There are several reasons why they endeavour to persuade the men of
this, which are all grounded in their prudence and circumspection;
respecting which, something shall be said in a future part of this work,
particularly in the chapter ON THE CAUSES OF COLDNESS, SEPARATIONS, AND
DIVORCES BETWEEN MARRIED PARTNERS. The reason why men receive from their
wives the inspiration or insinuation of love, is, because nothing of
conjugial love, or even of the love of the sex, is with the men, but
only with wives and females. That this is the case, has been clearly
shewn me in the spiritual world. I was once engaged in conversation
there on this subject; and the men, in consequence of a persuasion
infused from their wives, insisted that they loved and not the wives;
but that the wives received love from them. In order to settle the
dispute respecting this arcanum, all the females, married and unmarried,
were withdrawn from the men, and at the same time the sphere of the love
of the sex was removed with them. On the removal of this sphere, the men
were reduced to a very unusual state, such as they had never before
perceived, at which they greatly complained. Then, while they were in
this state, the females were brought to them, and the wives to the
husbands; and both the wives and the other females addressed them in the
tenderest and most engaging manner; but they were cold to their
tenderness, and turned away, and said one to another, "What is all this?
what is a female?" And when some of the women said that they were their
wives, they replied, "What is a wife? we do not know you." But when the
wives began to be grieved at this absolutely cold indifference of the
men, and some of them to shed tears, the sphere of the love of the
female sex, and the conjugial sphere, which had for a time been
withdrawn from the men, was restored; and then the men instantly
returned into their former state, the lovers of marriage into their
state, and the lovers of the sex into theirs. Thus the men were
convinced, that nothing of conjugial love, or even of the love of the
sex, resides with them, but only with the wives and females.
Nevertheless, the wives afterwards from their prudence induced the men
to believe, that love resides with the men, and that some small spark of
it may pass from them into the wives. This experimental evidence is here
adduced, in order that it may be known, that wives are loves and men
recipients. That men are recipients according to their wisdom,
especially according to this wisdom grounded in religion, that the wife
only is to be loved, is evident from this consideration, that so long as
the wife only is loved, the love is concentrated; and because it is also
ennobled, it remains in its strength, and is fixed and permanent; and
that in any other case it would be as when wheat from the granary is
cast to the dogs, whereby there is scarcity at home.

162. VI. THIS CONJUNCTION IS EFFECTED SUCCESSIVELY FROM THE FIRST DAYS
OF MARRIAGE; AND WITH THOSE WHO ARE PRINCIPLED IN LOVE TRULY CONJUGIAL,
IT IS EFFECTED MORE AND MORE THOROUGHLY TO ETERNITY. The first heat of
marriage does not conjoin; for it partakes of the love of the sex, which
is the love of the body and thence of the spirit; and what is in the
spirit, as derived from the body, does not long continue; but the love
which is in the body, and is derived from the spirit, does continue. The
love of the spirit, and of the body from the spirit, is insinuated into
the souls and minds of married partners, together with friendship and
confidence. When these two (friendship and confidence) conjoin
themselves with the first love of marriage, there is effected conjugial
love, which opens the bosoms, and inspires the sweets of that love; and
this more and more thoroughly, in proportion as those two principles
adjoin themselves to the primitive love, and that love enters into them,
and _vice versa_.

163. VII. THE CONJUNCTION OF THE WIFE WITH THE RATIONAL WISDOM OF THE
HUSBAND IS EFFECTED FROM WITHIN, BUT WITH HIS MORAL WISDOM FROM WITHOUT.
That wisdom with men is two-fold, rational and moral, and that their
rational wisdom is of the understanding alone, and their moral wisdom is
of the understanding and the life together, may be concluded and seen
from mere intuition and examination. But in order that it may be known
what we mean by the rational wisdom of men, and what by their moral
wisdom, we will enumerate some of the specific distinctions. The
principles constituent of their rational wisdom are called by various
names; in general they are called knowledge, intelligence, and wisdom;
but in particular they are called rationality, judgement, capacity,
erudition, and sagacity; but as every one has knowledge peculiar to his
office, therefore they are multifarious; for the clergy, magistrates,
public officers, judges, physicians and chemists, soldiers and sailors,
artificers and laborers, husbandmen, &c., have each their peculiar
knowledge. To rational wisdom also appertain all the knowledge into
which young men are initiated in the schools, and by which they are
afterwards initiated into intelligence, which also are called by various
names, as philosophy, physics, geometry, mechanics, chemistry,
astronomy, jurisprudence, politics, ethics, history, and several others,
by which, as by doors, an entrance is made into things rational, which
are the ground of rational wisdom.

164. But the constituents of moral wisdom with men are all the moral
virtues, which have respect to life, and enter into it, and also all the
spiritual virtues, which flow from love to God and love towards our
neighbour, and centre in those loves. The virtues which appertain to the
moral wisdom of men are also of various kinds, and are called
temperance, sobriety, probity, benevolence, friendship, modesty,
sincerity, courtesy, civility, also carefulness, industry, quickness of
wit, alacrity, munificence, liberality, generosity, activity,
intrepidity, prudence and many others. Spiritual virtues with men are
the love of religion, charity, truth, conscience, innocence, and many
more. The latter virtues and also the former, may in general be referred
to love and zeal for religion, for the public good, for a man's country,
for his fellow-citizens, for his parents, for his married partner, and
for his children. In all these, justice and judgement have dominion;
justice having relation to moral, and judgement to rational wisdom.

165. The reason why the conjunction of the wife with the man's rational
wisdom is from within, is, because this wisdom belongs to the man's
understanding, and ascends into the light in which women are not and
this is the reason why women do not speak from that wisdom; but, when
the conversation of the men turns on subjects proper thereto, they
remain silent and listen. That nevertheless such subjects have place
with the wives from within, is evident from their listening thereto, and
from their inwardly recollecting what had been said, and favoring those
things which they had heard from their husbands. But the reason why the
conjunction of the wife with the moral wisdom of the man is from
without, is, because the virtues of that wisdom for the most part are
akin to similar virtues with the women, and partake of the man's
intellectual will, with which the will of the wife unites and
constitutes a marriage; and since the wife knows those virtues
appertaining to the man more than the man himself does, it is said that
the conjunction of the wife with those virtues is from without.

166. VIII. FOR THE SAKE OF THIS CONJUNCTION AS AN END, THE WIFE HAS A
PERCEPTION OF THE AFFECTIONS OF THE HUSBAND, AND ALSO THE UTMOST
PRUDENCE IN MODERATING THEM. That wives know the affections of their
husbands, and prudently moderate them, is among the arcana of conjugial
love which lie concealed with wives. They know those affections by three
senses, the sight, the hearing, and the touch, and moderate them while
their husbands are not at all aware of it. Now as the reasons of this
are among the arcana of wives, it does not become me to disclose them
circumstantially; but as it is becoming for the wives themselves to do
so, therefore four MEMORABLE RELATIONS are added to this chapter, in
which those reasons are disclosed by the wives: two of the RELATIONS are
taken from the three wives that dwelt in the hall, over which was seen
falling as it were a golden shower; and two from the seven wives that
were sitting in the garden of roses. A perusal of these RELATIONS will
unfold this arcanum.

167. IX. WIVES CONCEAL THIS PERCEPTION WITH THEMSELVES AND HIDE IT FROM
THEIR HUSBANDS, FOR REASONS OF NECESSITY, IN ORDER THAT CONJUGIAL LOVE,
FRIENDSHIP, AND CONFIDENCE, AND THEREBY THE BLESSEDNESS OF DWELLING
TOGETHER AND THE HAPPINESS OF LIFE MAY BE SECURED. The concealing and
hiding of the perception of the affections of the husband by the wives,
are said to be of necessity; because if they should reveal them, they
would cause a complete alienation of their husbands, both in mind and
body. The reason of this is, because there resides deep in the minds of
many men a conjugial coldness, originating in several causes, which will
be enumerated in the chapter ON THE CAUSES OF COLDNESSES, SEPARATION,
AND DIVORCES BETWEEN MARRIED PARTNERS. This Coldness, in case the wives
should discover the affections and inclinations of their husbands, would
burst forth from its hiding places, and communicate its cold, first to
the interiors of the mind, afterwards to the breast, and thence to the
ultimates of love which are appropriated to generation; and these being
affected with cold, conjugial love would be banished to such a degree,
that there would not remain any hope of friendship, of confidence, of
the blessedness of dwelling together, and thence of the happiness of
life; when nevertheless wives are continually feeding on this hope. To
make this open declaration, that they know their husbands' affections
and inclinations of love, carries with it a declaration and publication
of their own love: and it is well known, that so far as wives make such
a declaration, so far the men grow cold and desire a separation. From
these considerations the truth of this proposition is manifest, that the
reasons why wives conceal their perception with themselves, and hide it
from their husbands, are reasons of necessity.

168. X. THIS PERCEPTION IS THE WISDOM OF THE WIFE, AND IS NOT
COMMUNICABLE TO THE MAN; NEITHER IS THE RATIONAL WISDOM OF THE MAN
COMMUNICABLE TO THE WIFE. This follows from the distinction subsisting
between the male principle and the female. The male principle consists
in perceiving from the understanding, and the female in perceiving from
love: and the understanding perceives also those things which are above
the body and are out of the world; for the rational and spiritual sight
reaches to such objects; whereas love reaches no further than to what it
feels; when it reaches further, it is in consequence of conjunction with
the understanding of the man established from creation: for the
understanding has relation to light, and love to heat; and those things
which have relation to light, are seen, and those which have relation to
heat, are felt. From these considerations it is evident, that from the
universal distinction subsisting between the male principle and the
female, the wisdom of the wife is not communicable to the man, neither
is the wisdom of the man communicable to the wife: nor, further, is the
moral wisdom of the man communicable to women, so far as it partakes of
his rational wisdom.

169. XI. THE WIFE FROM A PRINCIPLE OF LOVE IN CONTINUALLY THINKING ABOUT
THE MAN'S INCLINATION TO HER, WITH THE PURPOSE OF JOINING HIM TO
HERSELF: IT IS OTHERWISE WITH THE MAN. This agrees with what was
explained above; namely, that the inclination to unite the man to
herself is constant and perpetual with the wife, but inconstant and
alternate with the man; see n. 160: hence it follows, that the wife's
thoughts are continually employed about her husband's inclination to
her, with the purpose of joining him to herself. Her thoughts concerning
her husband are interrupted indeed by domestic concerns; but still they
remain in the affection of her love; and this affection does not
separate itself from the thoughts with women, as it does with men: these
things, however, I relate from hearsay; see the two MEMORABLE RELATIONS
from the seven wives sitting in the rose-garden, which are annexed to
some of the following chapters.

170. XII. THE WIFE CONJOINS HERSELF TO THE MAN BY APPLICATIONS TO THE
DESIRES OF HIS WILL. This being generally known and admitted, it is
needless to explain it.

171. XIII. THE WIFE IS CONJOINED TO HER HUSBAND BY THE SPHERE OF HER
LIFE FLOWING FROM THE LOVE OF HIM. There flows, yea there overflows,
from every man (_homo_) a spiritual sphere, derived from the affections
of his love, which encompasses him, and infuses itself into the natural
sphere derived from the body, so that the two spheres are conjoined.
That a natural sphere is continually flowing, not only from men, but
also from beasts, yea from trees, fruits, flowers, and also from metals,
is generally known. The case is the same in the spiritual world; but the
spheres flowing from subjects in that world are spiritual, and those
which emanate from spirits and angels are altogether spiritual; because
there appertain thereto affections of love, and thence interior
perceptions and thoughts. This is the origin of all sympathy and
antipathy, and likewise of all conjunction and disjunction, and,
according thereto, of presence and absence in the spiritual world: for
what is of a similar nature or concordant causes conjunction and
presence, and what is of a dissimilar nature and discordant causes
disjunction and absence; therefore those spheres cause distances in that
world. What effects those spiritual spheres produce in the natural
world, is also known to some. The inclinations of married partners
towards each other are from no other origin. They are united by
unanimous and concordant spheres, and disunited by adverse and
discordant spheres; for concordant spheres are delightful and grateful,
whereas discordant spheres are undelightful and ungrateful. I have been
informed by the angels, who are in a clear perception of those spheres,
that every part of a man, both interior and exterior, renews itself;
which is effected by solutions and reparations; and that hence arises
the sphere which continually issues forth. I have also been informed
that this sphere encompasses a man on the back and on the breast,
lightly on the back, but more densely on the breast, and that the sphere
issuing from the breast conjoins itself with the respiration; and that
this is the reason why two married partners, who are of different minds
and discordant affections, lie in bed back to back, and, on the other
hand, why those who agree in minds and affections, mutually turn towards
each other. I have been further informed by the angels, that these
spheres, because they flow from every part of a man (_homo_), and are
abundantly continued around him, conjoin and disjoin two married
partners not only externally, but also internally; and that hence come
all the differences and varieties of conjugial love. Lastly, I have been
informed, that the sphere of love, flowing from a wife who is tenderly
loved, is perceived in heaven as sweetly fragrant, by far more pleasant
than it is perceived in the world by a newly married man during the
first days after marriage. From these considerations is manifested the
truth of the assertion, that a wife is conjoined to a man by the sphere
of her life flowing from the love of him.

172. XIV. THE WIFE IS CONJOINED TO THE HUSBAND BY THE APPROPRIATION OF
THE POWERS OF HIS VIRTUE; WHICH HOWEVER IS EFFECTED ACCORDING TO THEIR
MUTUAL SPIRITUAL LOVE. That this is the case, I have also gathered from
the mouth of angels. They have declared that the prolific principles
imparted from the husbands are received universally by the wives and add
themselves to their life; and that thus the wives lead a life unanimous,
and successively more unanimous with their husbands; and that hence is
effectively produced a union of souls and a conjunction of minds. They
declared the reason of this was, because in the prolific principle of
the husband is his soul, and also his mind as to its interiors, which
are conjoined to the soul. They added, that this was provided from
creation, in order that the wisdom of the man, which constitutes his
soul, may be appropriated to the wife, and that thus they may become,
according to the Lord's words, one flesh: and further, that this was
provided, lest the husband (_homovir_) from some caprice should leave
the wife after conception. But they added further, that applications and
appropriations of the life of the husband with the wife are effected
according to conjugial love, because love which is spiritual union,
conjoins; and that this also is provided for several reasons.

173. XV. THUS THE WIFE RECEIVES IN HERSELF THE IMAGE OF HER HUSBAND, AND
THENCE PERCEIVES, SEES, AND IS SENSIBLE OF, HIS AFFECTIONS. From the
reasons above adduced it follows as an established fact, that wives
receive in themselves those things which appertain to the wisdom of
their husbands, thus which are proper to the souls and minds of their
husbands, and thereby from virgins make themselves wives. The reasons
from which this follows, are, 1. That the woman was created out of the
man. 2. That hence she has an inclination to unite, and as it were to
reunite herself with the man. 3. That by virtue of this union with her
partner, and for the sake of it, the woman is born the love of the man,
and becomes more and more the love of him by marriage; because in this
case the love is continually employing its thoughts to conjoin the man
to itself. 4. That the woman is conjoined to her only one (_unico suo_)
by application to the desires of his life. 5. That they are conjoined by
the spheres which encompass them, and which unite themselves universally
and particularly according to the quality of the conjugial love with the
wives, and at the same time according to the quality of the wisdom
recipient thereof with the husbands. 6. That they are also conjoined by
appropriations of the powers of the husbands by the wives. 7. From which
reasons it is evident, that there is continually somewhat of the husband
being transferred to the wife, and inscribed on her as her own. From all
these considerations it follows, that the image of the husband is formed
in the wife; by virtue of which image the wife perceives, sees, and is
sensible of, the things which are in her husband, in herself, and thence
as it were herself in him. She perceives from communication, she sees
from aspect, and she is made sensible from the touch. That she is made
sensible of the reception of her love by the husband from the touch in
the palms of the hands, on the cheeks, the shoulders, the hands, and the
breasts, I learnt from the three wives in the hall, and the seven wives
in the rose garden, spoken of in the MEMORABLE RELATIONS which follow.

174. XVI. THERE ARE DUTIES PROPER TO THE HUSBAND AND OTHERS PROPER TO
THE WIFE; AND THE WIFE CANNOT ENTER INTO THE DUTIES PROPER TO THE
HUSBAND, NOR THE HUSBAND INTO THE DUTIES PROPER TO THE WIFE, SO AS TO
PERFORM THEM ARIGHT. That there are duties proper to the husband, and
others proper to the wife, needs not to be illustrated by an enumeration
of them; for they are many and various: and every one that chooses to do
so can arrange them numerically according to their genera and species.
The duties by which wives principally conjoin themselves with their
husbands, are those which relate to the education of the children of
each sex, and of the girls till they are marriageable.

175. The wife cannot enter into the duties proper to the husband, nor on
the other hand the husband into the duties proper to the wife, because
they differ like wisdom and the love thereof, or like thought and the
affection thereof, or like understanding and the will thereof. In the
duties proper to husbands, the primary agent is understanding, thought,
and wisdom; whereas in the duties proper to wives, the primary agent is
will, affection, and love; and the wife from the latter performs her
duties, and the husband from the former performs his; wherefore their
duties are naturally different, but still conjunctive in a successive
series. Many believe that women can perform the duties of men, if they
are initiated therein at an early age, as boys are. They may indeed be
initiated into the practice of such duties, but not into the judgement
on which the propriety of duties interiorly depends; wherefore such
women as have been initiated into the duties of men, are bound in
matters of judgement to consult men, and then, if they are left to their
own disposal, they select from the counsels of men that which suits
their own inclination. Some also suppose that women are equally capable
with men of elevating their intellectual vision, and into the same
sphere of light, and of viewing things with the same depth; and they
have been led into this opinion by the writings of certain learned
authoresses: but these writings, when examined in the spiritual world in
the presence of the authoresses, were found to be the productions, not
of judgement and wisdom, but of ingenuity and wit; and what proceeds
from these on account of the elegance and neatness of the style in which
it is written, has the appearance of sublimity and erudition; yet only
in the eyes of those who dignify all ingenuity by the name of wisdom. In
like manner men cannot enter into the duties proper to women, and
perform them aright, because they are not in the affections of women,
which are altogether distinct from the affections of men. As the
affections and perceptions of the male (and of the female) sex are thus
distinct by creation and consequently by nature, therefore among the
statutes given to the sons of Israel this also was ordained, "_A woman
shall not put on the garment of a man, neither shall a man put on the
garment of a woman; because this is an abomination_." Deut. xxii. 5.
This was, because, all in the spiritual world are clothed according to
their affections; and the two affections, of the woman and of the man,
cannot be united except (as subsisting) between two, and in no case (as
subsisting) in one.

176. XVII. THESE DUTIES ALSO, ACCORDING TO MUTUAL AID, CONJOIN THE TWO
INTO A ONE, AND AT THE SAME TIME CONSTITUTE ONE HOUSE. It is well known
in the world that the duties of the husband in some way conjoin
themselves with the duties of the wife, and that the duties of the wife
adjoin themselves to the duties of the husband, and that these
conjunctions and adjunctions are a mutual aid, and according thereto:
but the primary duties, which confederate, consociate, and gather into
one the souls and lives of two married partners, relate to the common
care of educating their children; in relation to which care, the duties
of the husband and of the wife are distinct, and yet join themselves
together. They are distinct; for the care of suckling and nursing the
infants of each sex, and also the care of instructing the girls till
they become marriageable, is properly the duty of the wife; whereas the
care of instructing the boys, from childhood to youth, and from youth
till they become capable of governing themselves, is properly the duty
of the husband: nevertheless the duties, of both the husband and the
wife, are blended by means of counsel and support, and several other
mutual aids. That these duties, both conjoined and distinct, or both
common and peculiar, combine the minds of conjugial partners into one;
and that this is effected by the love called _storge_, is well known. It
is also well known, that these duties, regarded in their distinction and
conjunction, constitute one house.

177. XVIII. MARRIED PARTNERS, ACCORDING TO THESE CONJUNCTIONS, BECOME
ONE MAN (homo) MORE AND MORE. This coincides with what is contained in
article VI.; where it was observed, that conjunction is effected
successively from the first days of marriage and that with those who are
principled in love truly conjugial, it is effected more and more
thoroughly to eternity; see above. They become one man in proportion as
conjugial love increases; and as this love in the heavens is genuine by
virtue of the celestial and spiritual life of the angels, therefore two
married partners are there called two, when they are regarded as husband
and wife, but one, when they are regarded as angels.

178. XIX. THOSE WHO ARE PRINCIPLED IN LOVE TRULY CONJUGIAL, ARE SENSIBLE
OF THEIR BEING A UNITED MAN, AND AS IT WERE ONE FLESH. That this is the
case, must be confirmed not from the testimony of any inhabitant of the
earth, but from the testimony of the inhabitants of heaven; for there is
no love truly conjugial at this day with men on earth; and moreover, men
on earth are encompassed with a gross body, which deadens and absorbs
the sensation that two married partners are a united man, and as it were
one flesh; and besides, those in the world who love their married
partners only exteriorly, and not interiorly, do not wish to hear of
such a thing: they think also on the subject lasciviously under the
influence of the flesh. It is otherwise with the angels of heaven, who
are principled in spiritual and celestial conjugial love, and are not
encompassed with so gross a body as men on earth. From those among them
who have lived for ages with their conjugial partners in heaven, I have
heard it testified, that they are sensible of their being so united, the
husband with the wife, and the wife with the husband, and each in the
other mutually and interchangeably, as also in the flesh, although they
are separate. The reason why this phenomenon is so rare on earth, they
have declared to be this; because the union of the souls and minds of
married partners on earth is made sensible in their flesh; for the soul
constitutes the inmost principles not only of the head, but also of the
body: in like manner the mind, which is intermediate between the soul
and the body, and which, although it appears to be in the head, is yet
also actually in the whole body: and they have declared, that this is
the reason why the acts, which the soul and mind intend, flow forth
instantly from the body; and that hence also it is, that they
themselves, after the rejection of the body in the former world, are
perfect men. Now, since the soul and the mind join themselves closely to
the flesh of the body, in order that they may operate and produce their
effects, it follows that the union of soul and mind with a married
partner is made sensible also in the body as one flesh. As the angels
made these declarations, I heard it asserted by the spirits who were
present, that such subjects belong to angelic wisdom, being above
ordinary apprehension; but these spirits were rational-natural, and not
rational-spiritual.

179. XX. LOVE TRULY CONJUGIAL, CONSIDERED IN ITSELF, IS A UNION OF
SOULS, A CONJUNCTION OF MINDS, AND AN ENDEAVOUR TOWARDS CONJUNCTION IN
THE BOSOMS AND THENCE IN THE BODY. That it is a union of souls and a
conjunction of minds, may be seen above, n. 158. The reason why it is an
endeavour towards conjunction in the bosoms is, because the bosom (or
breast) is as it were a place of public assembly, and a royal
council-chamber, while the body is as a populous city around it. The
reason why the bosom is as it were a place of public assembly, is,
because all things, which by derivation from the soul and mind have
their determination in the body, first flow into the bosom; and the
reason why it is as it were a royal council chamber, is, because in the
bosom there is dominion over all things of the body; for in the bosom
are contained the heart and lungs; and the heart rules by the blood, and
the lungs by the respiration, in every part. That the body is as a
populous city around it, is evident. When therefore the souls and minds
of married partners are united, and love truly conjugial unites them, it
follows that this lovely union flows into their bosoms, and through
their bosoms into their bodies, and causes an endeavour towards
conjunction; and so much the more, because conjugial love determines the
endeavour to its ultimates, in order to complete its satisfactions; and
as the bosom is intermediate between the body and the mind, it is
evident on what account conjugial love has fixed therein the seat of its
delicate sensation.

180. XXI. THE STATES OF THIS LOVE ARE INNOCENCE, PEACE, TRANQUILLITY,
INMOST FRIENDSHIP, FULL CONFIDENCE, AND A MUTUAL DESIRE OF MIND AND
HEART TO DO EVERY GOOD TO EACH OTHER; AND THE STATES DERIVED FROM THESE
ARE BLESSEDNESS, SATISFACTION, DELIGHT AND PLEASURE; AND FROM THE
ETERNAL ENJOYMENT OF THESE IS DERIVED HEAVENLY FELICITY. All these
things are in conjugial love, and thence are derived from it, because
its origin is from the marriage of good and truth, and this marriage is
from the Lord; and because love is of such a nature, that it desires to
communicate with another, whom it loves from the heart, yea, confer joys
upon him, and thence to derive its own joys. This therefore is the case
in an infinitely high degree with the divine love, which is in the Lord,
in regard to man, whom he created a receptacle of both love and wisdom
proceeding from himself; and as he created man (_homo_) for the
reception of those principles, the man (_vir_) for the reception of
wisdom, and the woman for the reception of the love of the man's wisdom,
therefore from inmost principles he infused into men (_homines_)
conjugial love into which love he might insinuate all things blessed,
satisfactory, delightful, and pleasant, which proceed solely from his
divine love through his divine wisdom, together with life, and flow into
their recipients; consequently, which flow into those who are principled
in love truly conjugial; for these alone are recipients. Mention is made
of innocence, peace, tranquillity, inmost friendship, full confidence,
and the mutual desire of doing every good to each other; for innocence
and peace relate to the soul, tranquillity to the mind, inmost
friendship to the breast, full confidence to the heart, and the mutual
desire of doing every good to each other, to the body as derived from
the former principles.

181. XXII. THESE THINGS CAN ONLY EXIST IN THE MARRIAGE OF ONE MAN WITH
ONE WIFE. This is a conclusion from all that has been said above, and
also from all that remains to be said; therefore there is no need of any
particular comment for its confirmation.

       *       *       *       *       *

182. To the above I will add TWO MEMORABLE RELATIONS. FIRST. After some
weeks, I heard a voice from heaven, saying, "Lo! there is again an
assembly on Parnassus: come hither, and we will shew you the way." I
accordingly came; and as I drew near, I saw a certain person on Helicon
with a trumpet, with which he announced and proclaimed the assembly. And
I saw the inhabitants of Athens and its suburbs ascending as before; and
in the midst of them three novitiates from the world. They were of a
Christian community; one a priest, another a politician, and the third a
philosopher. These they entertained on the way with conversation on
various subjects, especially concerning the wise ancients, whom they
named. They inquired whether they should see them, and were answered in
the affirmative, and were told, that if they were desirous, they might
pay their respects to them, as they were courteous and affable. The
novitiates then inquired after Demosthenes, Diogenes, and Epicurus; and
were answered, "Demosthenes is not here, but with Plato; Diogenes, with
his scholars, resides under Helicon, because of his little attention to
worldly things, and his being engaged in heavenly contemplations;
Epicurus dwells in a border to the west, and has no intercourse with us;
because we distinguish between good and evil affections, and say, that
good affections are one with wisdom, and evil affections are contrary to
it." When they had ascended the hill Parnassus, some guards there
brought water in crystal cups from a fountain in the mount, and said,
"This is water from the fountain which, according to ancient fable, was
broken open by the hoof of the horse Pegasus, and was afterwards
consecrated to nine virgins: but by the winged horse Pegasus they meant
the understanding of truth, by which comes wisdom; by the hoofs of his
feet they understood experiences whereby comes natural intelligence; and
by the nine virgins they understood knowledges and sciences of every
kind. These things are now called fables; but they were correspondences,
agreeable to the primeval method of speaking." Then those who attended
the three strangers said, "Be not surprised; the guards are told thus to
speak; but we know that to drink water from the fountain, means to be
instructed concerning truths, and by truths concerning goods, and
thereby to grow wise." After this, they entered the Palladium, and with
them the three novitiates, the priest, the politician, and the
philosopher; and immediately the laureled sophi who were seated at the
tables, asked, "WHAT NEWS FROM THE EARTH?" They replied, "This is news;
that a certain person declares that he converses with angels, and has
his sight opened into the spiritual world, equally as into the natural
world; and he brings thence much new information, and, among other
particulars, asserts, that a man lives a man after death, as he lived
before in the world; that he sees, hears, speaks, as before in the
world; that he is clothed and decked with ornaments, as before in the
world; that he hungers and thirsts, eats and drinks, as before in the
world; that he enjoys conjugial delights, as before in the world; that
he sleeps and wakes, as before in the world; that in the spiritual world
there are land and water, mountains and hills, plains and valleys,
fountains and rivers, paradises and groves; also that there are palaces
and houses, cities and villages, as in the natural world; and further,
that there are writings and books, employments and trades; also precious
stones, gold and silver; in a word, that there are all such things there
as there are on earth, and that those things in the heavens are
infinitely more perfect; with this difference only, that all things in
the spiritual world are from a spiritual origin, and therefore are
spiritual, because they are from the sun of that world, which is pure
love; whereas all things in the natural world are from a natural origin,
and therefore are natural and material, because they are from the sun of
that world, which is pure fire; in short, that a man after death is
perfectly a man, yea more perfectly than before in the world; for before
in the world he was in a material body, but in the spiritual world he is
in a spiritual body." Hereupon the ancient sages asked, "What do the
people on the earth think of such information?" The three strangers
replied, "We know that it is true, because we are here, and have viewed
and examined everything; wherefore we will tell you what has been said
and reasoned about it on earth." Then the PRIEST said, "Those of our
order, when they first heard such relations, called them visions, then
fictions; afterwards they insisted that the man had seen spectres, and
lastly they hesitated, and said, 'Believe them who will; we have
hitherto taught that a man will not be in a body after death until the
day of the last judgement.'" Then the sages asked, "Are there no
intelligent persons among those of your order, who can prove and evince
the truth, that a man lives a man after death?" The priest said, "There
are indeed some who prove it, but not to the conviction of others. Those
who prove it say, that it is contrary to sound reason to believe, that a
man does not live a man till the day of the last judgement, and that in
the mean while he is a soul without a body. What is the soul, or where
is it in the interim? Is it a vapor, or some wind floating in the
atmosphere, or some thing hidden in the bowels of the earth? Have the
souls of Adam and Eve, and of all their posterity, now for six thousand
years, or sixty ages, been flying about in the universe, or been shut up
in the bowels of the earth, waiting for the last judgement? What can be
more anxious and miserable than such an expectation? May not their lot
in such a case be compared with that of prisoners bound hand and foot,
and lying in a dungeon? If such be a man's lot after death, would it not
be better to be born an ass than a man? Is it not also contrary to
reason to believe, that the soul can be re-clothed with its body? Is not
the body eaten up by worms, mice, and fish? And can a bony skeleton that
has been parched in the sun, or mouldered into dust, be introduced into
a new body? And how could the cadaverous and putrid materials be
collected, and reunited to the souls? When such questions as these are
urged, those of our order do not offer any answers grounded in reason,
but adhere to their creed, saying, 'We keep reason under obedience to
faith.' With respect to collecting all the parts of the human body from
the grave at the last day, they say, 'This is a work of omnipotence;'
and when they name omnipotence and faith, reason is banished; and I am
free to assert, that in such case sound reason is not appreciated, and
by some is regarded as a spectre; yea, they can say to sound reason,
'Thou art unsound.'" On hearing these things, the Grecian sages said,
"Surely such paradoxes vanish and disperse of themselves, as being full
of contradiction; and yet in the world at this day they cannot be
dispersed by sound reason. What can be believed more paradoxical than
what is told respecting the last judgement; that the universe will then
be destroyed, and that the stars of heaven will then fall down upon the
earth, which is less than the stars; and that then the bodies of men,
whether they be mouldering carcases, or mummies eaten by men, or reduced
to mere dust, will meet and be united again with their souls? We, during
our abode in the world, from the inductions of reason, believed the
immortality of the souls of men; and we also assigned regions for the
blessed, which we call the elysian fields; and we believed that the soul
was a human image or appearance, but of a fine and delicate nature,
because spiritual." After this, the assembly turned to the other
stranger, who in the world had been a POLITICIAN. He confessed that he
did not believe in a life after death, and that respecting the new
information which he had heard about it, he thought it all fable and
fiction. "In my meditations on the subject," said he, "I used to say to
myself, 'How can souls be bodies?--does not the whole man lie dead in
the grave?--is not the eye there; how can he see?--is not the ear there,
how can he hear?--whence must he have a mouth wherewith to speak?
Supposing anything of a man to live after death, must it not resemble a
spectre? and how can a spectre eat and drink, or how can it enjoy
conjugial delights? whence can it have clothes, houses, meats, &c.?
Besides, spectres, which are mere aerial images, appear as if they
really existed; and yet they do not. These and similar sentiments I used
to entertain in the world concerning the life of men after death; but
now, since I have seen all things, and touched them with my hands, I am
convinced by my very senses that I am a man as I was in the world; so
that I know no other than that I live now as I lived formerly; with only
this difference, that my reason now is sounder. At times I have been
ashamed of my former thoughts." The PHILOSOPHER gave much the same
account of himself as the politician had done; only differing in this
respect, that he considered the new relations which he had heard
concerning a life after death, as having reference to opinions and
hypotheses which he had collected from the ancients and moderns. When
the three strangers had done speaking, the sophi were all in amazement;
and those who were of the Socratic school, said, that from the news they
had heard from the earth, it was quite evident, that the interiors of
human minds had been successively closed; and that in the world at this
time a belief in what is false shines as truth, and an infatuated
ingenuity as wisdom; and that the light of wisdom, since their times,
has descended from the interiors of the brain into the mouth beneath the
nose, where it appears to the eyes as a shining of the lip, while the
speech of the mouth thence proceeding appears as wisdom. Hereupon one of
the young scholars said, "How stupid are the minds of the inhabitants of
the earth at this day! I wish we had here the disciples of Heraclitus,
who weep at every thing, and of Democritus, who laugh at every thing;
for then we should hear much lamentation and much laughter." When the
assembly broke up, they gave the three novitiates the insignia of their
authority, which were copper plates, on which were engraved some
hieroglyphic characters; with which they took their leave and departed.

183. THE SECOND MEMORABLE RELATION. I saw in the eastern quarter a grove
of palm-trees and laurels, set in winding rows, which I approached and
entered; and walking in the winding paths I saw at the end a garden,
which formed the centre of the grove. There was a little bridge dividing
the grove from the garden, and at the bridge two gates, one on the side
next the grove, and the other on the side next the garden. And as I drew
near, the keeper opened the gates, and I asked him the name of the
garden. He said, "ADRAMANDONI; which is the delight of conjugial love."
I entered, and lo! there were olive-trees; and among them ran pendulous
vines, and underneath and among them were shrubs in flower. In the midst
of the garden was a grassy circus, on which were seated husbands and
wives, and youths and maidens, in pairs; and in the midst of the circus,
on an elevated piece of ground, there was a little fountain, which, from
the strength of its spring, threw its water to a considerable height. On
approaching the circus I saw two angels clad in purple and scarlet, in
conversation with those who were seated on the grass. They were
conversing respecting the origin of conjugial love, and respecting its
delights; and this being the object of their discourse, the attention
was eager, and the reception full; and hence there was an exaltation in
the speech of the angels as from the fire of love. I collected the
following summary of what was said. They began with the difficulty of
investigating and perceiving the origin of conjugial love; because its
origin is divinely celestial, it being divine love, divine wisdom, and
divine use, which three proceed as a one from the Lord, and hence flow
as a one into the souls of men, and through their souls into their
minds, and there into the interior affections and thoughts, and through
these into the desires next to the body, and from these through the
breast into the genital region, where all principles derived from their
first origin exist together, and, in union with successive principles,
constitute conjugial love. After this the angels said, "Let us
communicate together by questions and answers; since the perception of a
thing, imbibed by hearing only, flows in indeed, but does not remain
unless the bearer also thinks of it from himself, and asks questions
concerning it." Then some of that conjugial assembly said to the angels,
"We have heard that the origin of conjugial love is divinely celestial;
because it is by virtue of influx from the Lord into the souls of men;
and, as it is from the Lord, that it is love, wisdom, and use, which are
three essentials, together constituting one divine essence, and that
nothing but what is of the divine essence can proceed from him, and flow
into the inmost principle of man (_homo_), which is called his soul; and
that these three essentials are changed into analogous and corresponding
principles in their descent into the body. We ask therefore now in the
first place, What is meant by the third proceeding divine essential,
which is called use?" The angels replied, "Love and wisdom, without use,
are only abstract ideas of thought; which also after some continuance in
the mind pass away like the winds; but in use they are collected
together, and therein become one principle, which is called real. Love
cannot rest unless it is as work; for love is the essential active
principle of life; neither can wisdom exist and subsist unless when it
is at work from and with love; and to work is use; therefore we define
use to be the doing good from love by wisdom; use being essential good.
As these three essentials, love, wisdom, and use, flow into the souls of
men, it may appear from what ground it is said, that all good is from
God; for every thing done from love by wisdom, is called good; and use
also is something done. What is love without wisdom but a mere
infatuation? and what is love with wisdom without use, but a puff of the
mind? Whereas love and wisdom with use not only constitute man (_homo_),
but also are man; yea, what possibly you will be surprised at, they
propagate man; for in the seed of a man (_vir_) is his soul in a perfect
human form, covered with substances from the purest principles of
nature; whereof a body is formed in the womb of the mother. This is the
supreme and ultimate use of the divine love by the divine wisdom."
Finally the angels said, "We will hence come to this conclusion, that
all fructification, propagation, and prolification, is originally
derived from the influx of love, wisdom, and use from the Lord, from an
immediate influx into the souls of men, from a mediate influx into the
souls of animals, and from an influx still more mediate into the inmost
principles of vegetables; and all these effects are wrought in ultimates
from first principles. That fructifications, propagations, and
prolifications, are continuations of creation, is evident; for creation
cannot be from any other source, than from divine love by divine wisdom
in divine use; wherefore all things in the universe are procreated and
formed from use, in use, and for use." Afterwards those who were seated
on the grassy couches, asked the angels "Whence are the innumerable and
ineffable delights of conjugial love?" The angels replied, "They are
from the uses of love and wisdom, as may be plain from this
consideration, that so far as any one loves to grow wise, for the sake
of genuine use, so far he is in the vein and potency of conjugial love;
and so far as he is in these two, so far he is in the delights thereof.
Use effects this; because love and wisdom are delighted with each other,
and as it were sport together like little children; and as they grow up,
they enter into genial conjunction, which is effected by a kind of
betrothing, nuptial solemnity, marriage, and propagation, and this with
continual variety to eternity. These operations take place between love
and wisdom inwardly in use. Those delights in their first principles are
imperceptible; but they become more and more perceptible as they descend
thence by degrees and enter the body. They enter by degrees from the
soul into the interiors of a man's mind, from these into its exteriors,
from these into the bosom, and from the bosom into the genital region.
Those celestial nuptial sports in the soul are not at all perceived by
man; but they thence insinuate themselves into the interiors of the mind
under a species of peace and innocence, and into the exteriors of the
mind under a species of blessedness, satisfaction, and delight; in the
bosom under a species of the delights of inmost friendship; and in the
genital region, from continual influx even from the soul with the
essential sense of conjugial love, as the delight of delights. These
nuptial sports of love and wisdom in use in the soul, in proceeding
towards the bosom, become permanent, and present themselves sensible
therein under an infinite variety of delights; and from the wonderful
communication of the bosom with the genital region, the delights therein
become the delights of conjugial love, which are superior to all other
delights in heaven and in the world; because the use of conjugial love
is the most excellent of all uses, the procreation of the human race
being thence derived, and from the human race the angelic heaven." To
this the angels added, that those who are not principled in the love of
wisdom for the sake of use from the Lord, do not know anything
concerning the variety of the innumerable delights of love truly
conjugial; for with those who do not love to grow wise from genuine
truths, but love to be insane from false principles, and by this
insanity perform evil uses from some particular love, the way to the
soul is closed: hence the heavenly nuptial sports of love and wisdom in
the soul, being more and more intercepted, cease, and together with them
conjugial love ceases with its vein, its potency, and its delights. On
hearing these statements the audience said, "We now perceive that
conjugial love is according to the love of growing wise for the sake of
uses from the Lord." The angels replied that it was so. And instantly
upon the heads of some of the audience there appeared wreaths of
flowers; and on their asking, "Why is this?" the angels said, "Because
they have understood more profoundly:" and immediately they departed
from the garden, and the latter in the midst of them.

       *       *       *       *       *

ON THE CHANGE OF THE STATE OF LIFE WHICH TAKES PLACE WITH MEN AND WOMEN
BY MARRIAGE.

184. What is meant by states of life, and their changes, is very well
known to the learned and the wise, but unknown to the unlearned and the
simple; wherefore it may be expedient to premise somewhat on the
subject. The state of a man's life is its quality; and as there are in
every man two faculties which constitute his life, and which are called
the understanding and the will, the state of a man's life is its quality
as to the understanding and the will. Hence it is evident, that changes
of the state of life mean changes of quality as to the things
appertaining to the understanding and the will. That every man is
continually changing as to those two principles, but with a distinction
of variations before marriage and after it, is the point proposed to be
proved in this section; which shall be done in the following
propositions:--I. _The state of a man's (homo) life from infancy even to
the end of his life, and afterwards to eternity, is continually
changing._ II. _In like manner a man's internal form which is that of
his spirit, is continually changing._ III. _These changes differ in the
case of men and of women; since men from creation are forms of
knowledge, intelligence, and wisdom, and women are forms of the love of
those principles as existing with men._ IV. _With men there is an
elevation of the mind into superior light, and with women an elevation
of the mind into superior heat: and that the woman is made sensible of
the delights of her heat in the man's light._ V. _With both men and
women, the states of life before marriage are different from what they
are afterwards._ VI. _With married partners the states of life after
marriage are changed and succeed each other according to the
conjunctions of their minds by conjugial love._ VII. _Marriage also
induces other forms in the souls and minds of married partners._ VIII.
_The woman is actually formed into a wife according to the description
in the book of creation._ IX. _This formation is effected on the part of
the wife by secret means; and this is meant by the woman's being created
while the man slept._ X. _This formation on the part of the wife is
affected by the conjunction of her own will with the internal will of
the man._ XI. _The end herein is, that the will of both became one, and
that thus both may become one man (homo)._ XII. _This formation on the
part of the wife is affected by an appropriation of the affections of
the husband._ XIII. _This formation on the part of the wife is effected
by a reception of the propagations of the soul of the husband, with the
delight arising from her desire to be the love of her husband's wisdom._
XIV. _Thus a maiden is formed into a wife, and a youth into a husband._
XV. _In the marriage of one man with one wife, between whom there exists
love truly conjugial, the wife becomes more and more a wife and the
husband more and more a husband._ XVI. _Thus also their forms are
successively perfected and ennobled from within._ XVII. _Children born
of parents who are principled in love truly conjugial, derive from them
the conjugial principle of good and truth; whence they have an
inclination and faculty, if sons, to perceive the things relating to
wisdom, and if daughters, to love those things which wisdom teaches._
XVIII. _The reason of this is because the soul of the offspring is from
the father and its clothing from the mother._ We proceed to the
explanation of each article.

185. I. THE STATE OF A MAN'S (_homo_) LIFE, FROM INFANCY EVEN TO THE END
OF HIS LIFE, AND AFTERWARDS TO ETERNITY, IS CONTINUALLY CHANGING. The
common states of a man's life are called infancy, childhood, youth,
manhood, and old age. That every man, whose life is continued in the
world, successively passes from one state into another, thus from the
first to the last, is well known. The transitions into those ages only
become evident by the intervening spaces of time: that nevertheless they
are progressive from one moment to another, thus continual, is obvious
to reason; for the case is similar with a man as with a tree, which
grows and increases every instant of time, even the most minute, from
the casting of the seed into the earth. These momentaneous progressions
are also changes of state; for the subsequent adds something to the
antecedent, which perfects the state. The changes which take place in a
man's internals, are more perfectly continuous than those which take
place in his externals; because a man's internals, by which we mean the
things appertaining to his mind or spirit, are elevated into a superior
degree above his externals; and in those principles which are in a
superior degree, a thousand effects take place in the same instant in
which one effect is wrought in externals. The changes which take place
in internals, are changes of the state of the will as to affections, and
of the state of the understanding as to thoughts. The successive changes
of state of the latter and of the former are specifically meant in the
proposition. The changes of these two lives or faculties are perpetual
with every man from infancy even to the end of his life, and afterwards
to eternity; because there is no end to knowledge, still less to
intelligence, and least of all to wisdom; for there is infinity and
eternity in the extent of these principles, by virtue of the Infinite
and Eternal One, from whom they are derived. Hence comes the
philosophical tenet of the ancients, that everything is divisible _in
infinitum_; to which may be added, that it is multiplicable in like
manner. The angels assert, that by wisdom from the Lord they are being
perfected to eternity; which also means to infinity; because eternity is
the infinity of time.

186. II. IN LIKE MANNER A MAN'S (_homo_) INTERNAL FORM WHICH IS THAT OF
HIS SPIRIT, IS CONTINUALLY CHANGING. The reason why this form is
continually changing as the state of the man's life is changed, is,
because there is nothing that exists but in a form, and state induces
that form; wherefore it is the same whether we say that the state of a
man's life is changed, or that its form is changed. All a man's
affections and thoughts are in forms, and thence from forms; for forms
are their subjects. If affections and thoughts were not in subjects,
which are formed, they might exist also in skulls without a brain; which
would be the same thing as to suppose sight without an eye, hearing
without an ear, and taste without a tongue. It is well known that there
are subjects of these senses, and that these subjects are forms. The
state of life, and thence the form, with a man, is continually changing;
because it is a truth which the wise have taught and still teach, that
there does not exist a sameness, or absolute identity of two things,
still less of several; as there are not two human faces the same, and
still less several: the case is similar in things successive, in that no
subsequent state of life is the same as a preceding one; whence it
follows, that there is a perpetual change of the state of life with
every man, consequently also a perpetual change of form, especially of
his internals. But as these considerations do not teach anything
respecting marriages, but only prepare the way for knowledges concerning
them, and since also they are mere philosophical inquiries of the
understanding, which, with some persons, are difficult of apprehension,
we will pass them without further discussion.

187. III. THESE CHANGES DIFFER IN THE CASE OF MEN AND OF WOMEN; SINCE
MEN FROM CREATION ARE FORMS OF KNOWLEDGE, INTELLIGENCE, AND WISDOM; AND
WOMEN ARE FORMS OF THE LOVE OF THOSE PRINCIPLES AS EXISTING WITH MEN.
That men were created forms of the understanding, and that women were
created forms of the love of the understanding of men, may be explained
above, n. 90. That the changes of state, which succeed both with men and
women from infancy to mature age, are for the perfecting of forms, the
intellectual form with men, and the voluntary with women, follows as a
consequence: hence it is clear, that the changes with men differ from
those with women; nevertheless with both, the external form which is of
the body is perfected according to the perfecting of the internal form
which is of the mind; for the mind acts upon the body, and not _vice
versa_. This is the reason why infants in heaven become men of stature
and comeliness according as they increase in intelligence; it is
otherwise with infants on earth, because they are encompassed with a
material body like the animals; nevertheless they agree in this, that
they first grow in inclination to such things as allure their bodily
senses, and afterwards by little and little to such things as affect the
internal thinking sense, and by degrees to such things as tincture the
will with affection; and when they arrive at an age which is midway
between mature and immature, the conjugial inclination begins, which is
that of a maiden to a youth, and of a youth to a maiden; and as maidens
in the heavens, like those on earth from an innate prudence conceal
their inclination to marriage, the youths there know no other than that
they affect the maidens with love; and this also appears to them in
consequence of their masculine eagerness; which they also derive from an
influx of love from the fair sex; concerning which influx we shall speak
particularly elsewhere. From these considerations the truth of the
proposition is evident, that the changes of state with men differ from
those with women; since men from creation are forms of knowledge,
intelligence and wisdom, and women are forms of the love of those
principles as existing with men.

188. IV. WITH MEN THERE IS AN ELEVATION OF THE MIND INTO SUPERIOR LIGHT,
AND WITH WOMEN AN ELEVATION OF THE MIND INTO SUPERIOR HEAT; AND THE
WOMAN IS MADE SENSIBLE OF THE DELIGHTS OF HER HEAT IN THE MAN'S LIGHT.
By the light into which men are elevated, we mean intelligence and
wisdom; because spiritual light, which proceeds from the sun of the
spiritual world, which sun in its essence is love, acts in equality or
unity with those two principles; and by the heat into which women are
elevated, we mean conjugial love because spiritual heat, which proceeds
from the sun of that world, in its essence is love, and with women it is
love conjoining itself with intelligence and wisdom in men; which love
in its complex is called conjugial love, and by determination becomes
that love. It is called elevation into superior light and heat, because
it is elevation into the light and heat which the angels of the superior
heavens enjoy: it is also an actual elevation, as from a thick mist into
pure air, and from an inferior region of the air into a superior, and
from thence into ether; therefore elevation into superior light with men
is elevation into superior intelligence, and thence into wisdom; in
which also there are ascending degrees of elevation; but elevation into
superior heat with women is an elevation into chaster and purer
conjugial love, and continually towards the conjugial principle, which
from creation lies concealed in their inmost principles. These
elevations, considered in themselves, are openings of the mind; for the
human mind is distinguished into regions, as the world is distinguished
into regions as to the atmosphere; the lowest of which is the watery,
the next above is the aerial, and still higher is the ethereal, above
which there is also the highest: into similar regions the mind of man is
elevated as it is opened, with men by wisdom, and with women by love
truly conjugial.

189. We have said, that the woman is made sensible of the delights of
her heat in the man's light; by which we mean that the woman is made
sensible of the delights of her love in the man's wisdom, because wisdom
is the receptacle; and wherever love finds such a receptacle
corresponding to itself, it is in the enjoyment of its delights: but we
do not mean, that heat with its light is delighted out of forms, but
within them; and spiritual heat is delighted with spiritual light in
their forms to a greater degree, because those forms by virtue of wisdom
and love are vital, and thereby susceptible. This may be illustrated by
what are called the sports of heat with light in the vegetable kingdom:
out of the vegetable there is only a simple conjunction of heat and
light, but within it there is a kind of sport of the one with the other;
because there they are in forms or receptacles; for they pass through
astonishing meandering ducts, and in the inmost principles therein they
tend to use in bearing fruit, and also breathe forth their satisfactions
far and wide into the atmosphere, which they fill with fragrance. The
delight of spiritual heat with spiritual light is more vividly
perceivable in human forms, in which spiritual heat is conjugial love,
and spiritual light is wisdom.

190. V. WITH BOTH MEN AND WOMEN, THE STATES OF LIFE BEFORE MARRIAGE ARE
DIFFERENT FROM WHAT THEY ARE AFTERWARDS. Before marriage, each sex
passes through two states, one previous and the other subsequent to the
inclination for marriage. The changes of both these states, and the
consequent formations of minds, proceed in successive order according to
their continual increase; but we have not leisure now to describe these
changes, which are various and different in their several subjects. The
inclination to marriage, previous to marriage, are only imaginary in the
mind, and become more and more sensible in the body; but the states
thereof after marriage are states of conjunction and also of
prolification, which, it is evident, differ from the forgoing states as
effects differ from intentions.

191. VI. WITH MARRIED PARTNERS THE STATES OF LIFE AFTER MARRIAGE ARE
CHANGED AND SUCCEED EACH OTHER ACCORDING TO THE CONJUNCTIONS OF THEIR
MINDS BY CONJUGIAL LOVE. The reason why changes of the state and the
successions thereof after marriage, with both the man and the wife, are
according to conjugial love with each, and thus are either conjunctive
or disjunctive of their minds, is, because conjugial love is not only
various but also different with conjugial pairs: various, with those who
love each other interiorly; for with such it has its intermissions,
notwithstanding its being inwardly in its heat regular and permanent;
but it is different with those who love each other only exteriorly; for
with such its intermissions do not proceed from similar causes, but from
alternate cold and heat. The true ground of these differences is, that
with the latter the body is the principal agent, the ardour of which
spreads itself around, and forcibly draws into communion with it the
inferior principles of the mind; whereas, with the former, who love each
other interiorly, the mind is the principal agent, and brings the body
into communion with it. It appears as if love ascended from the body
into the soul; because as soon as the body catches the allurement, it
enters through the eyes, as through doors, into the mind, and thus
through the sight, as through an outer court, into the thoughts, and
instantly into the love: nevertheless it descends from the mind, and
acts upon the inferior principles according to their orderly
arrangement; therefore the lascivious mind acts lasciviously, and the
chaste mind chastely; and the latter arranges the body, whereas the
former is arranged by the body.

192. VII. MARRIAGE ALSO INDUCES OTHER FORMS IN THE SOULS AND MINDS OF
MARRIED PARTNERS. That marriage has this effect cannot be observed in
the natural world; because in this world souls and minds are encompassed
with a material body, through which the mind rarely shines: the men
(_homines_) also of modern times, more than the ancients, are taught
from their infancy to assume feigned countenances, whereby they deeply
conceal the affections of their minds; and this is the reason why the
forms of minds are not known and distinguished according to their
different quality, as existing before marriage and after it:
nevertheless that the forms of souls and minds differ after marriage
from what they were before, is very manifest from their appearance in
the spiritual world; for they are then spirits and angels, who are minds
and souls in a human form, stripped of their outward coverings, which
had been composed of watery and earthy elements, and of aerial vapors
thence arising; and when these are cast off, the forms of the minds are
plainly seen, such as they had been inwardly in their bodies; and then
it is clearly perceived, that there is a difference in regard to those
forms with those who live in marriage, and with those who do not. In
general, married partners have an interior beauty of countenance, the
man deriving from the wife the ruddy bloom of her love, and the wife
from the man the fair splendor of his wisdom; for two married partners
in the spiritual world are united as to their souls; and moreover there
appears in each a human fulness. This is the case in heaven, because
there are no marriages (_conjugia_) in any other place; beneath heaven
there are only nuptial connections (_connubia_), which are alternately
tied and loosed.

193. VIII. THE WOMAN IS ACTUALLY FORMED INTO A WIFE, ACCORDING TO THE
DESCRIPTION IN THE BOOK OF CREATION. In this book it is said, that the
woman was created out of the man's rib, and that the man said, when she
was brought to him, "This is bone of my bones, and flesh of my flesh;
and she shall be called Eve (_Ischah_), because she was taken out of man
(_Isch_):" Gen. chap. ii. 21-23. A rib of the breast, in the Word,
signifies, in the spiritual sense, natural truth. This is signified by
the ribs which the bear carried between his teeth, Dan. vii. 5; for
bears signify those who read the Word in the natural sense, and see
truths therein without understanding: the man's breast signifies that
essential and peculiar principle, which is distinguished from the breast
of the woman: that this is wisdom, may be seen above, n. 187; for truth
supports wisdom as the ribs do the breast. These things are signified,
because the breast is that part of a man in which all his principles are
as in their centre. From these considerations, it is evident, that the
woman was created out of the man by a transfer of his peculiar wisdom,
which is the same thing as to be created out of natural truth; and that
the love thereof was transferred from the man into the woman, to the end
that conjugial love might exist; and that this was done in order that
the love of the wife and not self-love might be in the man: for the
wife, in consequence of her innate disposition, cannot do otherwise than
convert self-love, as existing with the man, into his love to herself;
and I have been informed, that this is effected by virtue of the wife's
love itself, neither the man nor the wife being conscious of it: hence,
no man can possibly love his wife with true conjugial love, who from a
principle of self-love is vain and conceited of his own intelligence.
When this arcanum relating to the creation of the woman from the man, is
understood, it may then be seen, that the woman in like manner is as it
were created or formed from the man in marriage; and that this is
effected by the wife, or rather through her by the Lord, who imparts
inclinations to women whereby they produce such an effect: for the wife
receives into herself the image of a man, and thereby appropriates to
herself his affections, as may be seen above, n. 183; and conjoins the
man's internal will with her own, of which we shall treat presently; and
also claims to herself the propagated forms (_propagines_) of his soul,
of which also we shall speak elsewhere. From these considerations it is
evident, that, according to the description in the book of Genesis,
interiorly understood, a woman is formed into a wife by such things as
she takes out of the husband and his breast, and implants in herself.

194. IX. THIS FORMATION IS EFFECTED ON THE PART OF THE WIFE BY SECRET
MEANS; AND THIS IS MEANT BY THE WOMAN'S BEING CREATED WHILE THE MAN
SLEPT. It is written in the book of Genesis, that Jehovah God caused a
deep sleep to fall upon Adam, so that he slept; and that then he took
one of his ribs, and builded it into a woman: chap. ii. 21, 22. That by
the man's sleep and sleeping is signified his entire ignorance that the
wife is formed and as it were created from him, appears from what was
shewn in the preceding chapter, and also from the innate prudence and
circumspection of wives, not to divulge anything concerning their love,
or their assumption of the affections of the man's life, and thereby of
the transfer of his wisdom into themselves. That this is effected on the
part of the wife without the husband's knowledge, and while he is as it
were sleeping, thus by secret means, is evident from what was explained
above, n. 166-168; where also it is clearly shewn, that the prudence
with which women are influenced herein, was implanted in them from
creation, and consequently from their birth, for reasons of necessity,
so that conjugial love, friendship, and confidence, and thereby the
blessedness of dwelling together and a happy life, may be secured:
wherefore for the right accomplishing of this, the man is enjoined to
_leave his father and mother and to cleave to his wife_, Gen. ii. 24;
Matt. xix. 4, 5. The father and mother, whom the man is to leave, in a
spiritual sense signify his _proprium_ of will and _proprium_ of
understanding; and the _proprium_ of a man's (_homo_) will is to love
himself, and the _proprium_ of his understanding is to love his own
wisdom; and to cleave to his wife signifies to devote himself to the
love of his wife. Those two _propriums_ are deadly evils to man, if they
remain with him, and the love of those two _propriums_ is changed into
conjugial love, so far as a man cleaves to his wife, that is, so far as
he receives her love; see above, n. 193, and elsewhere. To sleep
signifies to be in ignorance and unconcern; a father and a mother
signify the two _propriums_ of a man (_homo_), the one of the will and
the other of the understanding; and to cleave to, signifies to devote
one's self to the love of any one, as might be abundantly confirmed from
passages in other parts of the Word; but this would be foreign to our
present subject.

195. X. THIS FORMATION ON THE PART OF THE WIFE IS EFFECTED BY THE
CONJUNCTION OF HER OWN WILL WITH THE INTERNAL WILL OF THE MAN. That the
man possesses rational and moral wisdom, and that the wife conjoins
herself with those things which relate to his moral wisdom, may be seen
above, n. 163-165. The things which relate to rational wisdom constitute
the man's understanding, and those which relate to moral wisdom
constitute his will. The wife conjoins herself with those things which
constitute the man's will. It is the same, whether we say that the wife
conjoins herself, or that she conjoins her will to the man's will;
because she is born under the influence of the will, and consequently in
all her actions acts from the will. The reason why it is said _with the
man's internal will_, is, because the man's will resides in his
understanding, and the man's intellectual principle is the inmost
principle of the woman, according to what was observed above concerning
the formation of the woman from the man, n. 32, and in other places. The
man has also an external will; but this frequently takes its tincture
from simulation and dissimulation. This will the wife notices; but she
does not conjoin herself with it, except pretendedly or in the way of
sport.

196. XI. THE END HEREIN IS, THAT THE WILL OF BOTH MAY BECOME ONE, AND
THAT THUS BOTH MAY BECOME ONE MAN (_homo_): for whoever conjoins to
himself the will of another, also conjoins to himself his understanding;
for the understanding regarded in itself is merely the minister and
servant of the will. That this is the case, appears evidently from the
affection of love, which moves the understanding to think as it directs.
Every affection of love belongs to the will; for what a man loves that
he also wills. From these considerations it follows, that whoever
conjoins to himself the will of a man conjoins to himself the whole man:
hence it is implanted as a principle in the wife's love to unite the
will of her husband to her own will; for hereby the wife becomes the
husband's, and the husband the wife's; thus both become one man
(_homo_).

197. XII. THIS FORMATION (ON THE PART OF THE WIFE) IS EFFECTED BY AN
APPROPRIATION OF THE AFFECTIONS OF THE HUSBAND. This article agrees with
the two preceding, because affections are of the will; for affections
which are merely derivations of the love, form the will, and make and
compose it; but these affections with men are in the understanding,
whereas with women they are in the will.

198. XIII. THIS FORMATION (ON THE PART OF THE WIFE) IS EFFECTED BY A
RECEPTION OF THE PROPAGATIONS OF THE SOUL OF THE HUSBAND, WITH THE
DELIGHT ARISING FROM HER DESIRE TO BE THE LOVE OF HER HUSBAND'S WISDOM.
This coincides with what was explained above, n. 172, 173, therefore any
further explanation is needless. Conjugial delights with wives arise
solely from their desire to be one with their husbands, as good is one
with truth in the spiritual marriage. That conjugial love descends from
this spiritual marriage, has been proved above in the chapter which
treats particularly on that subject; hence it may be seen, as in an
image, that the wife conjoins the man to herself, as good conjoins truth
to itself; and that the man reciprocally conjoins himself to the wife,
according to the reception of her love in himself, as truth reciprocally
conjoins itself to good, according to the reception of good in itself;
and that thus the love of the wife forms itself by the wisdom of the
husband, as good forms itself by truth; for truth is the form of good.
From these considerations it is also evident, that conjugial delights
with the wife originate principally in her desiring to be one with the
husband, consequently to be the love of her husband's wisdom; for in
such case she is made sensible of the delights of her own heat in the
man's light, according to what was explained in Article IV., n. 188.

199. XIV. THUS A MAIDEN IS FORMED INTO A WIFE, AND A YOUTH INTO A
HUSBAND. This flows as a consequence, from what has been said above in
this and the foregoing chapter respecting the conjunction of married
partners into one flesh. A maiden becomes or is made a wife, because in
a wife there are principles taken out of the husband, and therefore
supplemental, which were not previously in her as a maiden: a youth also
becomes or is made a husband, because in a husband there are principles
taken out of the wife, which exalt his receptibility of love and wisdom,
and which were not previously in him as a youth: this is the case with
those who are principled in love truly conjugial. That it is these who
feel themselves a united man (_homo_), and as it were one flesh, may be
seen in the preceding chapter, n. 178. From these considerations it is
evident, that with females the maiden principle is changed into that of
a wife, and with men the youthful principle is changed into that of a
husband. That this is the case, was experimentally confirmed to me in
the spiritual world, as follows: Some men asserted, that conjunction
with a female before marriage is like conjunction with a wife after
marriage.--On hearing this, the wives were very indignant, and said:
"There is no likeness at all in the two cases. The difference between
them is like that between what is fancied and what is real." Hereupon
the men rejoined, "Are you not females as before?" To this the wives
replied more sharply, "We are not females, but wives; you are in fancied
and not in real love; you therefore talk fancifully." Then the men said,
"If you are not females (_feminae_) still you are women (_mulieres_):"
and they replied, "In the first states of marriage we were women
(_mulieres_); but now we are wives."

200. XV. IN THE MARRIAGE OF ONE MAN WITH ONE WIFE, BETWEEN WHOM THERE
EXISTS LOVE TRULY CONJUGIAL, THE WIFE BECOMES MORE AND MORE A WIFE, AND
THE HUSBAND MORE AND MORE A HUSBAND. That love truly conjugial more and
more conjoins two into one man (_homo_), may be seen above n. 178, 179;
and as a wife becomes a wife from and according to conjunction with the
husband, and in like manner the husband with the wife; and as love truly
conjugial endures to eternity, it follows, that the wife becomes more
and more a wife, and the husband more and more a husband. The true
reason of this is, because in the marriage of love truly conjugial, each
married partner becomes continually a more interior man; for that love
opens the interiors of their minds; and as these are opened, a man
becomes more and more a man (_homo_): and to become more a man (_homo_)
in the case of the wife is to become more a wife, and in the case of the
husband to become more a husband. I have heard from the angels, that the
wife becomes more and more a wife as the husband becomes more and more a
husband, but not _vice versa_; because it rarely, if ever, happens, that
a chaste wife is wanting in love to her husband, but that the husband is
wanting in a return of love to his wife; and that this return of love is
wanting because he has no elevation of wisdom, which alone receives the
love of the wife: respecting this wisdom see above n. 130, 163-165.
These things however they said in regard to marriages on earth.

201. XVI. THUS ALSO THEIR FORMS ARE SUCCESSIVELY PERFECTED AND ENNOBLED
FROM WITHIN. The most perfect and noble human form results from the
conjunction of two forms by marriage so as to become one form; thus from
two fleshes becoming one flesh, according to creation. That in such case
the man's mind is elevated into superior light, and the wife's into
superior heat, and that then they germinate, and bear flowers and
fruits, like trees in the spring, may be seen above, n. 188, 189. That
from the nobleness of this form are produced noble fruits, which in the
heavens are spiritual, and on earth natural, will be seen in the
following article.

202. XVII. CHILDREN BORN OF PARENTS WHO ARE PRINCIPLED IN LOVE TRULY
CONJUGIAL, DERIVE FROM THEM THE CONJUGIAL PRINCIPLE OF GOOD AND TRUTH,
WHENCE THEY HAVE AN INCLINATION AND FACULTY, IF SONS, TO PERCEIVE THE
THINGS RELATING TO WISDOM, AND IF DAUGHTERS, TO LOVE THOSE THINGS WHICH
WISDOM TEACHES. That children derive from their parents inclination to
such things as had been objects of the love and life of the parents, is
a truth most perfectly agreeable to the testimony of history in general,
and of experience in particular; but that they do not derive or inherit
from their parents the affections themselves, and thence the lives of
those affections, but only inclinations and faculties thereto, has been
shewn me by the wise in the spiritual world; concerning whom, see the
two MEMORABLE RELATIONS above adduced. That children to the latest
posterity, from innate inclinations, if they are not modified, are led
into affections, thoughts, speech, and life, similar to those of their
parents, is clearly manifest from the Jews, who at this day are like
their fathers in Egypt, in the wilderness, in the land of Canaan, and in
the Lord's time; and this likeness is not confined to their minds only,
but extends to their countenances; for who does not know a Jew by his
look? The case is the same with the descendants of others: from which
considerations it may infallibly be concluded, that children are born
with inclinations to such things as their parents were inclined to. But
it is of the divine providence, lest thought and act should follow
inclination, that perverse inclinations may be corrected; and also that
a faculty has been implanted for this purpose, by virtue whereof parents
and masters have the power of amending the morals of children, and
children may afterwards, when they come to years of discretion, amend
their own morals.

203. We have said that children derive from their parents the conjugial
principle of good and truth, because this is implanted from creation in
the soul of every one; for it is that which flows into every man from
the Lord, and constitutes his human life. But this conjugial principle
passes into derivatives from the soul even to the ultimates of the body.
In its passage through these ultimates and those derivatives, it is
changed by the man himself in various ways, and sometimes into the
opposite, which is called the conjugial or connubial principle of what
is evil and false. When this is the case, the mind is closed from
beneath, and is sometimes twisted as a spire into the contrary; but with
some that principle is not closed, but remains half-open above, and with
some open. The latter and the former conjugial principle is the source
of those inclinations which children inherit from their parents, a son
after one manner, and a daughter after another. The reason why such
inclinations are derived from the conjugial principle, is, because, as
was proved above, n. 65, conjugial love is the foundation of all loves.

204. The reason why children born of parents who are principled in love
truly conjugial, derive inclinations and faculties, if a son, to
perceive the things relating to wisdom, and if a daughter, to love the
things which wisdom teaches, is, because the conjugial principle of good
and truth is implanted from creation in every soul, and also in the
principles derived from the soul; for it was shewn above, that this
conjugial principle fills the universe from first principles to last,
and from a man even to a worm; and also that the faculty to open the
inferior principles of the mind even to conjunction with its superior
principles, which are in the light and heat of heaven, is also implanted
in every man from creation: hence it is evident, that a superior
suitableness and facility to conjoin good to truth, and truth to good,
and thus to grow wise, is inherited by those who are born from such a
marriage; consequently they have a superior suitableness and facility
also to embrace the things relating to the church and heaven; for that
conjugial love is conjoined with these things, has been frequently shewn
above. From these considerations, reason may clearly discover the end
for which the Lord the Creator has provided, and still provides,
marriages of love truly conjugial.

205. I have been informed by the angels, that those who lived in the
most ancient times, live at this day in the heavens, in separate houses,
families, and nations, as they had lived on earth, and that scarce any
one of a house is wanting; and this because they were principled in love
truly conjugial; and that hence their children inherited inclinations to
the conjugial principle of good and truth, and were easily initiated
into it more and more interiorly by education received from their
parents, and afterwards as from themselves, when they become capable of
judging for themselves, were introduced into it by the Lord.

206. XVIII. THE REASON OF THIS IS BECAUSE THE SOUL OF THE OFFSPRING IS
FROM THE FATHER AND ITS CLOTHING FROM THE MOTHER. No wise man entertains
a doubt that the soul is from the father; it is also manifestly
conspicuous from minds, and likewise from faces which are the types of
minds, in descendants from fathers of families in a regular series; for
the father returns as in an image, if not in his sons, yet in his
grandsons and great grandsons; and this because the soul constitutes a
man's (_homo_) inmost principle, which may be covered and concealed by
the offspring nearest in descent, but nevertheless it comes forth and
manifests itself in the more remote issue. That the soul is from the
father, and its clothing from the mother, may be illustrated by
analogies in the vegetable kingdom. In this kingdom the earth or ground
is the common mother, which in itself, as in a womb, receives and
clothes seeds; yea, as it were conceives, bears, brings forth, and
educates them, as a mother her offspring from the father.

207. To the above I will add TWO MEMORABLE RELATIONS. FIRST. After some
time I was looking towards the city Athens, of which mention was made in
a former memorable relation, and I heard thence an unusual clamor. There
was in it something of laughter, and in the laughter something of
indignation, and in the indignation something of sadness: still however
the clamor was not thereby dissonant, but consonant: because one tone
was not together with the other, but one was within another. In the
spiritual world a variety and commixture of affections is distinctly
perceived in sound. I inquired from afar what was the matter. They said,
"A messenger is arrived from the place where the new comers from the
Christian world first appear, bringing information of what he has heard
there from three persons, that in the world whence they came they had
believed with the generality, that the blessed and happy after death
enjoy absolute rest from labor; and since administrations, offices, and
employments, are labor, they enjoy rest from these: and as those three
persons are now conducted hither by our emissary, and are at the gate
waiting for admission, a clamor was made, and it was deliberately
resolved they should not be introduced into the Palladium on Parnassus,
as the former were, but into the great auditory, to communicate the news
they brought from the Christian world: accordingly some deputies have
been sent to introduce them in form." Being at that time myself in the
spirit, and distances with spirits being according to the states of
their affections, and having at that time a desire to see and hear them,
I seemed to myself to be present there, and saw them introduced, and
heard what they said. The seniors or wiser part of the audience sat at
the sides of the auditory, and the rest in the midst; and before these
was an elevated piece of ground. Hither the three strangers, with the
messenger, were formally conducted by attendants, through the middle of
the auditory. When silence was obtained, they were addressed by a kind
of president of the assembly, and asked, "WHAT NEWS FROM THE EARTH?"
They replied, "There is a variety of news: but pray tell us what
information you want." The president answered, "WHAT NEWS IS THERE FROM
THE EARTH CONCERNING OUR WORLD AND HEAVEN?" They replied, "When we first
came into this world, we were informed, that here and in heaven there
are administrations, offices, employments, trades, studies, relating to
all sciences and professions, together with wonderful mechanical arts;
and yet we believed that after our removal or translation from the
natural world into the spiritual, we should enter upon an eternal rest
from labor; and what are employments but labor?" To this the president
replied, "By eternal rest from labor did you understand eternal
inactivity, in which you should be continually sitting and laying down,
with your bosoms and mouths open, attracting and inhaling delights and
joys?" "We conceived something of this sort," said the three strangers
smiling courteously. Then they were asked, "What connection have joys
and delights and the happiness thence resulting, with a state of
inactivity? By inactivity the mind is enfeebled and contracted, instead
of being strengthened and expanded; or in other words, the man is
reduced to a state of death, instead of being quickened into life.
Suppose a person to sit still in the most complete inactivity, with his
hands hanging down, his eyes fixed on the ground, and withdrawn from all
other objects, and suppose him at the same time to be encompassed by an
atmosphere of gladness, would not a lethargy seize both his head and
body, and the vital expansion of his countenance would be contracted,
and at length with relaxed fibres he would nod and totter, till he fell
to the earth? What is it that keeps the whole bodily system in its due
expansion and tension, but the tension of the mind? and whence comes the
tension of the mind but from administrations and employments, while the
discharge of them is attended with delight? I will therefore tell you
some news from heaven: in that world there are administrations, offices,
judicial proceedings both in greater and lesser cases, also mechanical
arts and employments." The strangers on hearing of judicial proceedings
in heaven, said, "To what purpose are such proceedings? are not all in
heaven inspired and led by God, and in consequence thereof taught what
is just and right? what need then is there of judges?" The president
replied, "In this world we are instructed and learn what is good and
true, also what is just and equitable, as in the natural world; and
these things we learn, not immediately from God, but mediately through
others; and every angel, like every man, thinks what is true, and does
what is good, as from himself; and this, according to the state of the
angel, is mixed and not pure: and moreover, there are among the angels
some of a simple and some of a wise character; and it is the part of the
wise to judge, when the simple, from their simplicity and ignorance, are
doubtful about what is just, or through mistake wander from it. But as
you are as yet strangers in this world, if it be agreeable to you to
accompany me into our city, we will shew you all that is contained
therein." Then they quitted the auditory, and some of the elders also
accompanied them. They were introduced into a large library, which was
divided into classes arranged according to the sciences. The three
strangers, on seeing so many books, were astonished, and said, "There
are books also in this world! whence do you procure parchment and paper,
pens and ink?" The elders replied, "We perceive that in the fo