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 former world you believed that this world is empty and void, because it is spiritual; and you believed so because you had conceived an idea of what is spiritual abstracted from what is material; and that which is so abstracted appeared to you as nothingness, thus as empty and void; when nevertheless in this world there is a fulness of all things. Here all things are SUBSTANTIAL and not material: and material things derive their origin from things substantial. We who live here are spiritual men, because we are substantial and not material; hence in this world we have all things that are in the natural world, in their perfection, even books and writings, and many other things which are not in the natural world." The three strangers, when they heard talk of things SUBSTANTIAL, conceived that it must be so, as well because they saw written books, as because they heard it asserted that material things originate in substantial. For their further confirmation in these particulars, they were conducted to the houses of the scribes, who were copying the writings of the wise ones of the city; and they inspected the writings, and wondered to see them so beautiful and elegant. After this they were conducted to the museums, schools, and colleges, and to the places where they had their literary sports. Some of these were called the sports of the Heliconides, some of the Parnassides, some of the Athaeides, and some the sports of the maidens of the fountain. They were told that the latter were so called, because maidens signify affections of the sciences, and every one has intelligence according to his affection for the sciences: the sports so called were spiritual exercises and trials of skill. Afterwards they were led about the city to see the rulers, administrators, and their officers, by whom they were conducted to see several wonderful works executed in a spiritual manner by the artificers. When they had taken a view of all these things, the president again conversed with them about the eternal rest from labor, into which the blessed and happy enter after death, and said, "Eternal rest is not inactivity; for inactivity occasions a thorough languor, dulness, stupor, and drowsiness of the mind and thence of the body; and these things are death and not life, still less eternal life which the angels of heaven enjoy; therefore eternal rest is that which dispels such mischiefs, and causes a man to live; and it is this which elevates the mind; consequently it is by some employment and work that the mind is excited, vivified, and delighted; which is affected according to the use, from which, in which, and to which the mind is actuated. Hence the universal heaven is regarded by the Lord as containing uses; and every angel is an angel according to use; the delight of use carries him along, as a prosperous gale a ship, and causes him to be in eternal peace, and the rest of peace. This is the meaning of eternal rest from labor. That an angel is alive according as his mind is directed to use, is evident from the consideration, that every one has conjugial love with its energy, ability and delights, according as he devotes himself to the genuine use in which he is." When the three strangers were convinced that eternal rest is not inactivity, but the delight of some useful employment, there came some maidens with pieces of embroidery and net-work, wrought with their own hands, which they presented to them. When the novitiate spirits were gone, the maidens sang an ode, wherein they expressed with angelic melody the affection of useful works with the pleasures attending it.
208. THE SECOND MEMORABLE RELATION. While I was meditating on the arcana of conjugial love stored up with wives, there again appeared the GOLDEN SHOWER described above; and I recollected that it fell over a hall in the east where there lived three conjugial loves, that is, three married pairs, who loved each other tenderly. On seeing it, and as if invited by the sweetness of meditating on that love, I hastened towards it, and as I approached, the shower from golden became purple, afterwards scarlet, and when I came near, it was sparkling like dew. I knocked at the door, and when it was opened, I said to the attendant, "Tell the husbands that the person who before came with an angel, is come again, and begs the favor of being admitted into their company." Presently the attendant returned with a message of assent from the husbands, and I entered. The three husbands with their wives were together in an open gallery, and as I paid my respects to them, they returned the compliment. I then asked the wives, Whether the white dove in the window afterwards appeared? They said, "Yes; and to-day also; and it likewise expanded its wings; from which we concluded that you were near at hand, and were desirous of information respecting one other arcanum concerning conjugial love." I inquired, "Why do you say one arcanum; when I came here to learn several?" They replied, "They are arcana, and some of them transcend your wisdom to such a degree, that the understanding of your thought cannot comprehend them. You glory over us on account of your wisdom; but we do not glory over you on account of ours; and yet ours is eminently distinguished above yours, because it enters your inclinations and affections, and sees, perceives, and is sensible of them. You know nothing at all of the inclinations and affections of your own love; and yet these are the principles from and according to which your understanding thinks, consequently from and according to which you are wise; and yet wives are so well acquainted with those principles in their husbands, that they see them in their faces, and hear them from the tone of their voices in conversation, yea, they feel them on their breasts, arms, and cheeks: but we, from the zeal of our love for your happiness, and at the same time for our own, pretend not to know them; and yet we govern them so prudently, that wherever the fancy, good pleasure, and will of our husbands lead, we follow by permitting and suffering it; only bending its direction when it is possible, but in no case forcing it." I asked, "Whence have you this wisdom?" They replied, "It is implanted in us from creation and consequently from birth. Our husbands compare it to instinct; but we say that it is of the divine providence, in order that the men may be rendered happy by their wives. We have heard from our husbands, that the Lord wills that the husband (homo masculus) should act freely according to reason; and that on this account the Lord himself from within governs his freedom, so far as respects the inclinations and affections, and governs it from without by means of his wife; and that thus he forms a man with his wife into an angel of heaven; and moreover love changes its essence, and does not become conjugial love, if it be compelled. But we will be more explicit on this subject: we are moved thereto, that is, to prudence in governing the inclinations and affections of our husbands, so that they may seem to themselves to act freely according to their reason, from this motive, because we are delighted with their love; and we love nothing more than that they should be delighted with our delights, which, in case of their being lightly esteemed by our husbands, become insipid also to us." Having said this, one of the wives entered her chamber, and on her return said, "My dove still flutters its wings, which is a sign that we may make further disclosures." They then said, "We have observed various changes of the inclinations and affections of the men; as that they grow cold towards their wives, while the husbands entertain vain thoughts against the Lord and the church; that they grow cold while they are conceited of their own intelligence; that they grow cold while they regard with desire the wives of others; that they grow cold while their love is adverted to by their wives; not to mention other occasions; and that there are various degrees of their coldness: this we discover from a withdrawal of the sense from their eyes, ears, and bodies, on the presence of our senses. From these few observations you may see, that we know better than the men whether it be well or ill with them; if they are cold towards their wives, it is ill with them, but if they are warm towards them, it is well; therefore wives are continually devising means whereby the men may become warm and not cold towards them; and these means they devise with a sagacity inscrutable to the men." As they said this, the dove was heard to make a sort of moaning; and immediately the wives said, "This is a token to us that we have a wish to communicate greater arcana, but that it is not allowable: probably you will reveal to the men what you have heard." I replied, "I intend to do so: what harm can come from it?" Hereupon the wives talked together on the subject, and then said, "Reveal it, if you like. We are well aware of the power of persuasion which wives possess. They will say to their husbands, 'The man is not in earnest; he tells idle tales: he is but joking from appearances, and from strange fancies usual with men. Do not believe him, but believe us: we know that you are loves, and we obediences.' Therefore you may reveal it if you like; but still the husbands will place no dependence on what comes from your lips, but on that which comes from the lips of their wives which they kiss."
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UNIVERSALS RESPECTING MARRIAGES.
209. There are so many things relating to marriages that, if particularly treated of, they would swell this little work into a large volume: for we might treat particularly of the similitude and dissimilitude subsisting among married partners; of the elevation of natural conjugial love into spiritual, and of their conjunction; of the increase of the one and the decrease of the other; of the varieties and diversities of each; of the intelligence of wives; of the universal conjugial sphere proceeding from heaven, and of its opposite from hell, and of their influx and reception; with many other particulars, which, if individually enlarged upon, would render this work so bulky as to tire the reader. For this reason, and to avoid useless prolixity, we will condense these particulars into UNIVERSAL RESPECTING MARRIAGES. But these, like the foregoing subjects, must be considered distinctly as arranged under the following articles: I. The sense proper to conjugial love is the sense of touch. II. With those who are in love truly conjugial, the faculty of growing wise gradually increases; but with those who are not it decreases. III. With those who are in love truly conjugial the happiness of dwelling together increases; but with those who are not it decreases. IV. With those who are in love truly conjugial, conjunction of minds increases, and therewith friendship; but with those who are not they both decrease. V. Those who are in love truly conjugial continually desire to be one man (homo); but those who are not desire to be two. VI. Those who are in love truly conjugial, in marriage have respect to what is eternal; but with those who are not the case is reversed. VII. Conjugial love resides with chaste wives; but still their love depends on the husbands. VIII. Wives love the bonds of marriage if the men do. IX. The intelligence of women is in itself modest, elegant, pacific, yielding, soft, tender; but the intelligence of men is in itself grave, harsh, hard, daring, fond of licentiousness. X. Wives are in no excitation as men are; but they have a state of preparation for reception. XI. Men have abundant store according to the love of propagating the truths of their wisdom, and to the love of doing uses. XII. Determination is in the good pleasure of the husband. XIII. The conjugial sphere flows from the Lord through heaven into everything in the universe, even to its ultimates. XIV. This sphere is received by the female sex, and through that is transferred into the male sex; and not vice versa. XV. Where there is love truly conjugial, this sphere is received by the wife, and only through her by the husband. XVI. Where there is love not conjugial, this sphere is received indeed by the wife, but not by the husband through her. XVII. Love truly conjugial may exist with one of the married partners and not at the same time with the other. XVIII. There are various similitudes and dissimilitudes, both internal and external, with married partners. XIX. Various similitudes can be conjoined, but not with dissimilitudes. XX. The Lord provides similitudes for those who desire love truly conjugial; and if not on earth, he yet provides them in heaven. XXI. A man (homo) according to the deficiency and loss of conjugial love, approaches to the nature of a beast. We proceed to the explanation of each article.
210. I. THE SENSE PROPER TO CONJUGIAL LOVE IS THE SENSE OF TOUCH. Every love has its own proper sense. The love of seeing, grounded in the love of understanding, has the sense of seeing; and the gratifications proper to it are the various kinds of symmetry and beauty. The love of hearing grounded in the love of hearkening to and obeying, has the sense of hearing; and the gratifications proper to it are the various kinds of harmony. The love of knowing these things which float about in the air, grounded in the love of perceiving, is the sense of smelling; and the gratifications proper to it are the various kinds of fragrance. The love of self-nourishment, grounded in the love of imbibing goods, is the sense of tasting; and the delights proper to it are the various kinds of delicate foods. The love of knowing objects, grounded in the love of circumspection and self-preservation, is the sense of touching, and the gratifications proper to it are the various kinds of titillation. The reason why the love of conjunction with a partner, grounded in the love of uniting good and truth, has the sense of touch proper to it, is, because this sense is common to all the senses, and hence borrows from them somewhat of support and nourishment. That this love brings all the above-mentioned senses into communion with it, and appropriates their gratification, is well known. That the sense of touch is devoted to conjugial love, and is proper to it, is evident from all its sports, and from the exaltation of its subtleties to the highest degree of what is exquisite. But the further consideration of this subject we leave to lovers.
211. II. WITH THOSE WHO ARE IN LOVE TRULY CONJUGIAL, THE FACULTY OF GROWING WISE INCREASES; BUT WITH THOSE WHO ARE NOT IT DECREASES. The faculty of growing wise increases with those who are in love truly conjugial, because this love appertains to married partners on account of wisdom, and according to it, as has been fully proved in the preceding sections; also, because the sense of that love is the touch, which is common to all the senses, and also is full of delights; in consequence of which it opens the interiors of the mind, as it opens the interiors of the senses, and therewith the organical principles of the whole body. Hence it follows, that those who are principled in that love, prefer nothing to growing wise; for a man grows wise in proportion as the interiors of his mind are opened; because by such opening, the thoughts of the understanding are elevated into superior light, and the affections of the will into superior heat; and superior light is wisdom, and superior heat is the love thereof. Spiritual delights conjoined to natural delights, which are the portion of those who are in love truly conjugial, constitute loveliness, and thence the faculty of growing wise. Hence it is that the angels have conjugial love according to wisdom; and the increase of that love and at the same time of its delights is according to the increase of wisdom; and spiritual offspring, which are produced from their marriages, are such things as are of wisdom from the father, and of love from the mother, which they love from a spiritual storge; which love unites with their conjugial love, and continually elevates it, and joins them together.
212. The contrary happens with those who are not in any conjugial love, from not having any love of wisdom. These enter the marriage state with no other end in view than lasciviousness, in which is also the love of growing insane; for every end considered in itself is a love, and lasciviousness in its spiritual origin is insanity. By insanity we mean a delirium in the mind occasioned by false principles; and an eminent degree of delirium is occasioned by truths which are falsified until they are believed to be wisdom. That such persons are opposed to conjugial love, is confirmed or evinced by manifest proof in the spiritual world; where, on perceiving the first scent of conjugial love, they fly into caverns, and shut the doors; and if these are opened, they rave like madmen in the world.
213. III. WITH THOSE WHO ARE IN LOVE TRULY CONJUGIAL, THE HAPPINESS OF DWELLING TOGETHER INCREASES; BUT WITH THOSE WHO ARE NOT IT DECREASES. The happiness of dwelling together increases with those who are in love truly conjugial, because they mutually love each other with every sense. The wife sees nothing more lovely than the husband, and the husband nothing more lovely than the wife; neither do they hear, smell, or touch any thing more lovely; hence the happiness they enjoy of living together in the same house, chamber, and bed. That this is the case, you that are husbands can assure yourselves from the first delights of marriage, which are in their fulness; because at that time the wife is the only one of the sex that is loved. That the reverse is the case with those who are not in conjugial love, is well known.
214. IV. WITH THOSE WHO ARE IN LOVE TRULY CONJUGIAL CONJUNCTION OF MINDS INCREASES, AND THEREWITH FRIENDSHIP; BUT WITH THOSE WHO ARE NOT, THEY BOTH DECREASE. That conjunction of minds increases with those who are in love truly conjugial, was proved in the chapter ON THE CONJUNCTION OF SOULS AND MINDS BY MARRIAGE, WHICH IS MEANT BY THE LORD'S WORDS, THAT THEY ARE NO LONGER TWO BUT ONE FLESH, see n. 156*-191. But that conjunction increases as friendship unites with love; because friendship is as it were the face and also the raiment of that love; for it not only joins itself to love as raiment, but also conjoins itself thereto as a face. Love preceding friendship is like the love of the sex, which, after the marriage vow, takes its leave and departs; whereas love conjoined to friendship after the marriage vow, remains and is strengthened; it likewise outers more interiorly into the breast, friendship introducing it, and making it truly conjugial. In this case the love makes its friendship also conjugial, which differs greatly from the friendship of every other love; for it is full. That the case is reversed with those who are not principled in conjugial love, is well known. With these, the first friendship, which was insinuated during the time of courtship, and afterwards during the period immediately succeeding marriage, recedes more and more from the interiors of the mind, and thence successively at length retires to the cuticles; and with those who think of separation it entirely departs; but with those who do not think of separation, love remains in the externals, yet it is cold in the internals.
215. V. THOSE WHO ARE IN LOVE TRULY CONJUGIAL, CONTINUALLY DESIRE TO BE ONE MAN, BUT THOSE WHO ARE NOT IN CONJUGIAL LOVE, DESIRE TO BE TWO. Conjugial love essentially consists in the desire of two to become one; that is, in their desire that two lives may become one life. This desire is the perpetual conatus of that love, from which flow all its effects. That conatus is the very essence of motion, and that desire is the living conatus appertaining to man, is confirmed by the researches of philosophers, and is also evident to such as take a view of the subject from refined reason. Hence it follows, that those who are in love truly conjugial, continually endeavour, that is, desire to be one man. That the contrary is the case with those who are not in conjugial love, they themselves very well know; for as they continually think themselves two from the disunion of their souls and minds, so they do not comprehend what is meant by the Lord's words, "They are no longer two, but one flesh;" Matt. xix. 6.
216. VI. THOSE WHO ARE IN LOVE TRULY CONJUGIAL, IN MARRIAGE HAVE RESPECT TO WHAT IS ETERNAL; BUT WITH THOSE WHO ARE NOT THE CASE IS REVERSED. Those who are in love truly conjugial have respect to what is eternal, because in that love there is eternity; and its eternity is grounded in this, that love with the wife, and wisdom with the husband, increases to eternity; and in the increase or progression the married partners enter more and more interiorly into the blessedness of heaven, which their wisdom and its love have stored up together in themselves: if therefore the idea of what is eternal were to be plucked away, or by any casualty to escape from their minds, it would be as if they were cast down from heaven. What is the state of conjugial partners in heaven, when the idea of what is eternal falls out of their minds, and the idea of what is temporal takes its place, was made evident to me from the following case. On a certain time, permission having been granted for the purpose, two married partners were present with me from heaven: and at that instant the idea of what is eternal respecting marriage was taken away from them by an idle disorderly spirit who was talking with craft and subtlety. Hereupon they began to bewail themselves, saying, that they could not live any longer, and that they felt such misery as they had never felt before. When this was perceived by their co-angels in heaven, the disorderly spirit was removed and cast down; whereupon the idea of what is eternal instantly returned to them, and they were gladdened in heart, and most tenderly embraced each other. Besides this, I have heard two married partners, who at one instant entertained an idea of what is eternal respecting their marriage, and the next an idea of what is temporal. This arose from their being internally dissimilar. When they were in the idea of what is eternal, they were mutually glad; but when in the idea of what is temporal, they said, "There is no longer any marriage between us;" and the wife, "I am no longer a wife, but a concubine;" and the husband, "I am no longer a husband, but an adulterer;" wherefore while their internal dissimilitude was open to them, the man left the woman, and the woman the man: afterwards, however, as each had an idea of what is eternal respecting marriage, they were consociated with suitable partners. From these instances it may be clearly seen, that those who are in love truly conjugial have respect to what is eternal; and if this idea escapes from their inmost thoughts, they are disunited as to conjugial love, though not at the same time as to friendship; for friendship dwells in externals, but conjugial love in internals. The case is similar with marriages on earth, where married partners who tenderly love each other, think of what is eternal respecting the marriage-covenant, and not at all of its termination by death; and if this should enter their thoughts, they are grieved; nevertheless they are cherished again by hope from the thought of its continuance after their decease.
[Transcriber's Note: The out-of-order section number which follows is in the original text, as is the asterisk which does not seem to indicate a footnote.]
216.* VII. CONJUGIAL LOVE RESIDES WITH CHASTE WIVES; BUT STILL THEIR LOVE DEPENDS ON THE HUSBANDS. The reason of this is, because wives are born loves; and hence it is innate to them to desire to be one with their husbands and from this thought of their will they continually feed their love; wherefore to recede from the conatus of uniting themselves to their husbands, would be to recede from themselves: it is otherwise with the husbands, who are not born loves, but recipients of that love from their wives; and on this account, so far as they receive it, so far the wives enter with their love; but so far as they do not receive it, so far the wives stand aloof with their love, and wait in expectation. This is the case with chaste wives; but it is otherwise with the unchaste. From these considerations it is evident, that conjugial love resides with the wives, but that their love depends on the husbands.
217. VIII. WIVES LOVE THE BONDS OF MARRIAGE IF THE MEN DO. This follows from what was said in the foregoing article: moreover, wives naturally desire to be, and to be called wives; this being to them a name of respect and honor; they therefore love the bonds of marriage. And as chaste wives desire, not in name only, but in reality, to be wives, and this is effected by a closer and closer binding with their husbands, therefore they love the bonds of marriage as establishing the marriage-covenant, and this so much the more as they are loved again by their husbands, or what is tantamount, as the men love those bonds.
218. IX. THE INTELLIGENCE OF WOMEN IS IN ITSELF MODEST, ELEGANT, PACIFIC, YIELDING, SOFT, TENDER; BUT THE INTELLIGENCE OF MEN IN ITSELF IS GRAVE, HARSH, HARD, DARING, FOND OF LICENTIOUSNESS. That such is the characteristic distinction of the woman and the man, is very evident from the body, the face, the tone of voice, the conversation, the gesture, and the manners of each: from the BODY, in that there is more hardness in the skin and flesh of men, and more softness in that of women; from the FACE, in that it is harder, more fixed, harsher, of darker complexion, also bearded, thus less beautiful in men; whereas in women it is softer, more yielding, more tender, of fairer complexion, and thence more beautiful; from the TONE OF VOICE, in that it is deeper with men, and sweeter with women; from the CONVERSATION in that with men it is given to licentiousness and daring, but with women it is modest and pacific; from the GESTURE, in that with men it is stronger and firmer, whereas with women it is more weak and feeble; from the MANNERS, in that with men they are more unrestrained, but with women more elegant. How far from the very cradle the genius of men differs from that of women, was discovered to me clearly from seeing a number of boys and girls met together. I saw them at times through a window in the street of a great city, where more than twenty assembled every day. The boys, agreeably to the disposition born with them, in their pastimes were tumultuous, vociferous, apt to fight, to strike, and to throw stones at each other; whereas the girls sat peaceably at the doors of the houses, some playing with little children, some dressing dolls or working on bits of linen, some kissing each other; and to my surprise, they still looked with satisfaction at the boys whose pastimes were so different from their own. Hence I could see plainly, that a man by birth is understanding, and a woman, love; and also the quality of understanding and of love in their principles; and thereby what would be the quality of a man's understanding without conjunction with female love, and afterwards with conjugial love.
219. X. WIVES ARE IN NO EXCITATION AS MEN ARE; BUT THEY HAVE A STATE OF PREPARATION FOR RECEPTION. That men have semination and consequent excitation, and that women have not the latter because they have not the former, is evident, but that women have a state of preparation for reception, and thus for conception, I relate from what has been told me; but what the nature and quality of this state with the women is, I am not allowed to describe; besides, it is known to them alone: but whether their love, while they are in that state, is in the enjoyment of its delight, or in what is undelightful, as some say, they have not made known. This only is generally known, that it is not allowed the husband to say to the wife, that he is able and not willing: for thereby the state of reception is greatly hurt, which is prepared according to the state of the husband's ability.
220. XI. MEN HAVE ABUNDANT STORE ACCORDING TO THE LOVE OF PROPAGATING THE TRUTHS OF WISDOM, AND TO THE LOVE OF DOING USES. This position is one of the arcana which were known to the ancients, and which are now lost. The ancients knew that everything which was done in the body is from a spiritual origin: as that from the will, which in itself is spiritual, actions flow; that from the thought, which also is spiritual, speech flows; also that natural sight is grounded in spiritual sight, which is that of the understanding; natural hearing in spiritual hearing, which is attention of the understanding and at the same time accommodation of the will; and natural smelling in spiritual smelling, which is perception; and so forth: in like manner they saw that semination with men is from a spiritual origin. That it is from the truths of which the understanding consists, they concluded from several deductions both of reason and of experience; and they asserted, that nothing is received by males from the spiritual marriage, which is that of good and truth, and which flows into everything in the universe, but truth, and whatever has relation to truth; and that this in its progress into the body is formed into seed; and that hence it is, that seeds spiritually understood are truths. As to formation, they asserted, that the masculine soul, as being intellectual, is thus truth; for the intellectual principle is nothing else; wherefore while the soul descends, truth also descends: that this is effected by this circumstance, that the soul, which is the inmost principle of every man (homo) and every animal, and which in its essence is spiritual, from an implanted tendency to self-propagation, follows in the descent, and is desirous to procreate itself; and that when this is the case, the entire soul forms itself, and clothes itself, and becomes seed: and that this may be done thousands of times, because the soul is a spiritual substance, which is not a subject of extension but of impletion, and from which no part can be taken away, but the whole may be produced, without any loss thereof: hence it is, that it is as fully present in the smallest receptacles, which are seeds, as in its greatest receptacle, the body. Since therefore the principle of truth in the soul is the origin of seed, it follows, that men have abundant store according to their love of propagating the truths of their wisdom: it is also according to their love of doing uses; because uses are the goods which truths produce. In the world also it is well known to some, that the industrious have abundant store, but not the idle. I inquired, "How is a feminine principle produced from a male soul?" and I received for answer, that it was from intellectual good; because this in its essence is truth: for the intellect can think that this is good, thus that it is true that it is good. It is otherwise with the will: this does not think what is good and true, but loves and does it. Therefore in the Word sons signify truths, and daughters goods, as may be seen above, n. 120; and seed signifies truth, as may be seen in the APOCALYPSE REVEALED, n. 565.
221. XII. DETERMINATION IS IN THE GOOD PLEASURE OF THE HUSBAND. This is, because with men there is the abundant store above mentioned; and this varies with them according to the states of their minds and bodies: for the understanding is not so constant in its thoughts as the will is in its affections; since it is sometimes carried upwards, sometimes downwards; at one time it is in a serene and clear state in another in a turbulent and obscure one; sometimes it is employed on agreeable objects, sometimes on disagreeable; and as the mind, while it acts, is also in the body, it follows, that the body has similar states: hence the husband at times recedes from conjugial love, and at times accedes to it, and the abundant store is removed in the one state, and restored in the other. These are the reasons why determination at all times is to be left to the good pleasure of the husband: hence also it is that wives, from a wisdom implanted in them, never offer any admonition on such subjects.
222. XIII. THE CONJUGIAL SPHERE FLOWS FROM THE LORD THROUGH HEAVEN INTO EVERYTHING IN THE UNIVERSE, EVEN TO ITS ULTIMATES. That love and wisdom, or, what is the same, good and truth, proceed from the Lord, was shewn above in a chapter on the subject. Those two principles in a marriage proceed continually from the Lord, because they are himself, and from him are all things; and the things which proceed from him fill the universe, for unless this were the case, nothing which exists would subsist. There are several spheres which proceed from him; the sphere of the conservation of the created universe; the sphere of the defence of good and truth against evil and false, the sphere of reformation and regeneration, the sphere of innocence and peace, the sphere of mercy and grace, with several others; but the universal of all is the conjugial sphere, because this also is the sphere of propagation, and thus the supereminent sphere of the conservation of the created universe by successive generations. That this conjugial sphere fills the universe, and pervades all things from first to last, is evident from what has been shewn above, that there are marriages in the heavens, and the most perfect in the third or supreme heaven: and that besides taking place with men it takes place also with all the subjects of the animal kingdom in the earth, even down to worms; and moreover with all the subjects of the vegetable kingdom, from olives and palms even to the smallest grasses. That this sphere is more universal than the sphere of heat and light, which proceeds from the sun of our world, may appear reasonable from this consideration, that it operates also in the absence of the sun's heat, as in winter, and in the absence of its light, as in the night, especially with men (homines). The reason why it so operates is, because it was from the sun of the angelic heaven, and thence there is a constant equation of heat and light, that is, a conjunction of good and truth; for it is in a continual spring. The changes of good and truth, or of its heat and light, are not variations thereof, like the variations on earth arising from changes of the heat and light proceeding from the natural sun; but they arise from the recipient subjects.
223. XIV. THIS SPHERE IS RECEIVED BY THE FEMALE SEX, AND THROUGH THAT IS TRANSFERRED TO THE MALE SEX. There is not any conjugial love appertaining to the male sex, but it appertains solely to the female sex, and from this sex is transferred to the male: this I have seen evidenced by experience; concerning which see above, n. 161. A further proof of it is supplied from this consideration, that the male form is the intellectual form, and the female the voluntary; and the intellectual form cannot grow warm with conjugial heat from itself, but from the conjunctive heat of some one, in whom it was implanted from creation; consequently it cannot receive that love except by the voluntary form of the woman adjoined to itself; because this also is a form of love. This same position might be further confirmed by the marriage of good and truth; and, to the natural man, by the marriage of the heart and lungs; for the heart corresponds to love, and the lungs to understanding; but as the generality of mankind are deficient in the knowledge of these subjects, confirmation thereby would tend rather to obscure than to illustrate. It is in consequence of the transference of this sphere from the female sex into the male, that the mind is also inflamed solely from thinking about the sex; that hence also comes propagative formation and thereby excitation, follows of course; for unless heat is united to light on earth, nothing flourishes and is excited to cause fructification there.
224. XV. WHERE THERE IS LOVE TRULY CONJUGIAL, THIS SPHERE IS RECEIVED BY THE WIFE, AND ONLY THROUGH HER BY THE HUSBAND. That this sphere, with those who are in love truly conjugial, is received by the husband only through the wife, is at this day an arcanum; and yet in itself it is not an arcanum, because the bridegroom and new-married husband may know this; is he not affected conjugially by whatever proceeds from the bride and new-married wife, but not at that time by what proceeds from others of the sex? The case is the same with those who live together in love truly conjugial. And since everyone, both man and woman, is encompassed by his own sphere of life, densely on the breast, and less densely on the back, it is manifest whence it is that husbands who are very fond of their wives, turn themselves to them, and in the day-time regard them with complacency; and on the other hand, why those who do not love their wives, turn themselves away from them, and in the day-time regard them with aversion. By the reception of the conjugial sphere by the husband only through the wife, love truly conjugial is known and distinguished from that which is spurious, false, and cold.
225. XVI. WHERE THERE IS LOVE NOT CONJUGIAL, THIS SPHERE IS RECEIVED INDEED BY THE WIFE, BUT NOT BY THE HUSBAND THROUGH HER. This conjugial sphere flowing into the universe is in its origin divine; in its progress in heaven with the angels it is celestial and spiritual; with men it is natural, with beasts and birds animal, with worms merely corporeal, with vegetables it is void of life; and moreover in all its subjects it is varied according to their forms. Now as this sphere is received immediately by the female sex, and mediately by the male, and as it is received according to forms, it follows, that this sphere, which in its origin is holy, may in the subjects be turned into what is not holy, yea may be even inverted into what is opposite. The sphere opposite to it is called meretricious with such women, and adulterous with such men; and as such men and women are in hell, this sphere is from thence: but of this sphere there is also much variety, and hence there are several species of it; and such a species is attracted and appropriated by a man (vir) as is agreeable to him, and as is conformable and correspondent with his peculiar temper and disposition. From these considerations it may appear, that the man who does not love his wife, receives that sphere from some other source than from his wife; nevertheless it is a fact, that it is also inspired by the wife, but without the husband's knowing it, and while he grows warm.
226. XVII. LOVE TRULY CONJUGIAL MAY EXIST WITH ONE OF THE MARRIED PARTNERS, AND NOT AT THE SAME TIME WITH THE OTHER. For one may from the heart devote himself to chaste marriage, while the other knows not what chaste marriage is; one may love the things which are of the church, but the other those which are of the world alone: as to their minds, one may be in heaven, the other in hell; hence there may be conjugial love with the one, and not with the other. The minds of such, since they are turned in a contrary direction, are inwardly in collision with each other; and if not outwardly, still, he that is not in conjugial love, regards his lawful consort as a tiresome old woman; and so in other cases.
227. XVIII. THERE ARE VARIOUS SIMILITUDES AND DISSIMILITUDES, BOTH INTERNAL AND EXTERNAL, WITH MARRIED PARTNERS. It is well known, that between married partners there are similitudes and dissimilitudes, and that the external appear, but not the internal, except after some time of living together, to the married partners themselves, and by indications to others; but it would be useless to mention each so that they might be known, since several pages might be filled with an account and description of their varieties. Similitudes may in part be deduced and concluded from the dissimilitudes on account of which conjugial love is changed into cold; of which we shall speak in the following chapter. Similitudes and dissimilitudes in general originate from connate inclinations, varied by education, connections, and persuasions that have been imbibed.
228. XIX. VARIOUS SIMILITUDES CAN BE CONJOINED, BUT NOT WITH DISSIMILITUDES. The varieties of similitudes are very numerous, and differ more or less from each other; but still those which differ may in time be conjoined by various things, especially by accommodations to desires, by mutual offices and civilities, by abstaining from what is unchaste, by the common love of infants and the care of children, but particularly by conformity in things relating to the church; for things relating to the church effect a conjunction of similitudes differing interiorly, other things only exteriorly. But with dissimilitudes no conjunction can be effected, because they are antipathetical.
229. XX. THE LORD PROVIDES SIMILITUDES FOR THOSE WHO DESIRE LOVE TRULY CONJUGIAL, AND IF NOT ON EARTH, HE YET PROVIDES THEM IN HEAVEN. The reason of this is, because all marriages of love truly conjugial are provided by the Lord. That they are from him, may be seen above, n. 130, 131; but in what manner they are provided in heaven, I have heard thus described by the angels: The divine providence of the Lord extends to everything, even to the minutest particulars, concerning marriages and in marriages, because all the delights of heaven spring from the delights of conjugial love, as sweet waters from the fountain-head; and on this account it is provided that conjugial pairs be born; and that they be continually educated to their several marriages under the Lord's auspices, neither the boy nor the girl knowing anything of the matter; and after a stated time, when they both become marriageable, they meet in some place as by chance, and see each other, and in this case they instantly know, as by a kind of instinct, that they are a pair, and by a kind of inward dictate think within themselves, the youth, that she is mine, and the maiden, that he is mine; and when this thought has existed some time in the mind of each, they accost each other from a deliberate purpose, and betroth themselves. It is said, as by chance, by instinct, and by dictate; and the meaning is, by divine providence; since, while the divine providence is unknown, it has such an appearance; for the Lord opens internal similitudes, so that they may see themselves.
230. XXI. A MAN (homo) ACCORDING TO THE DEFICIENCY AND LOSS OF CONJUGIAL LOVE, APPROACHES TO THE NATURE OF A BEAST. The reason of this is, because so far as a man (homo) is in conjugial love, so far he is spiritual, and so far as he is spiritual, so far he is a man (homo); for a man is born to a life after death, and attains the possession thereof in consequence of having in him a spiritual soul, and is capable of being elevated thereto by the faculty of his understanding; if in this case his will, from the faculty also granted to it, is elevated at the same time, he lives after death the life of heaven. The contrary comes to pass, if he is in a love opposite to conjugial love; for so far as he is in this opposite love, so far he is natural; and a merely natural man is like a beast as to lusts and appetites, and to their delights; with this difference only, that he has the faculty of elevating his understanding into the light of wisdom, and also of elevating his will into the heat of celestial love. These faculties are never taken away from airy man (homo); therefore the merely natural man, although as to concupiscences and appetites and their delights, he is like a beast, still lives after death, but in a state corresponding to his past life. From these considerations it may appear that a man, according to the deficiency of conjugial love, approaches to the nature of a beast. This position may seem to be contradicted by the consideration, that there are a deficiency and loss of conjugial love with some who yet are men (homines); but the position is meant to be confined to those who make light of conjugial love from a principle of adulterous love, and who therefore are in such deficiency and loss.
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231. To the above I shall add THREE MEMORABLE RELATIONS. FIRST. I once heard loud exclamations, which issued from the hells, with a noise as if they bubbled up through water: one to the left hand, in these words, "O HOW JUST!" another to the right, "O HOW LEARNED!" and a third from behind, "O HOW WISE!" and as I was in doubt whether there are also in hell persons of justice, learning, and wisdom, I was impressed with a strong desire of seeing what was the real case; and a voice from heaven said to me, "You shall see and hear." I therefore in spirit went out of the house, and saw before me an opening, which I approached; and looked down; and lo! there was a ladder, by which I descended: and when I was down, I observed a level country set thick with shrubs, intermixed with thorns and nettles; and on my asking, whether this was hell, I was told it was the lower earth next above hell. I then continued my course in a direction according to the exclamations in order; first to those who exclaimed, "O HOW JUST!" where I saw a company consisting of such as in the world had been judges influenced by friendship and gifts; then to the second exclamation, "O HOW LEARNED!" where I saw a company of such as in the world had been reasoners; and lastly to the third exclamation, "O HOW WISE!" where I saw a company such as in the world had been confirmators. From these I returned to the first, where there were judges influenced by friendship and gifts, and who were proclaimed "Just." On one side I saw as it were an amphitheatre built of brick, and covered with black slates; and I was told that they called it a tribunal. There were three entrances to it on the north, and three on the west, but none on the south and east; a proof that their decisions were not those of justice, but were arbitrary determinations. In the middle of the amphitheatre there was a fire, into which the servants who attended threw torches of sulphur and pitch; the light whereof, by its vibrations on the plastered walls, presented pictured images of birds of the evening and night; but both the fire and the vibrations of light thence issuing, together with the forms of the images thereby produced, were representations that in their decisions they could adorn the matter of any debate with colored dyes, and give it a form according to their own interest. In about half an hour I saw some old men and youths in robes and cloaks, enter the amphitheatre, who, laying aside their caps, took their seats at the tables, in order to sit in judgement. I heard and perceived with what cunning and ingenuity, under the impulse of prejudice in favor of their friends, they warped and inverted judgement so as to give it an appearance of justice, and this to such a degree, that they themselves saw what was unjust as just, and on the other hand what was just as unjust. Such persuasions respecting the points to be decided upon, appeared from their countenances, and were heard from their manner of speaking. I then received illustration from heaven, from which I perceived how far each point was grounded in right or not; and I saw how industriously they concealed what was unjust, and gave it a semblance of what was just; and how they selected some particular statute which favored their own side of the question, and by cunning reasonings warped the rest to the same side. After judgement was given, the decrees were conveyed to their clients, friends and favorers, who, to recompense them for their services, continued to shout, "O HOW JUST, O HOW JUST!" After this I conversed respecting them with the angels of heaven, and related to them some of the things I had seen and heard. The angels said to me, "Such judges appear to others to be endowed with a most extraordinary acuteness of intellect; when yet they do not at all see what is just and equitable. If you remove the prejudices of friendship in favor of particular persons, they sit mute in judgement like so many statues, and only say, 'I acquiesce, and am entirely of your opinion on this point.' This happens because all their judgements are prejudices; and prejudice with partiality influences the case in question from beginning to end. Hence they see nothing but what is connected with their friend's interest; and whatever is contrary thereto, they set aside; or if they pay any attention to it, they involve it in intricate reasonings, as a spider wraps up its prey in a web, and make an end of it; hence, unless they follow the web of their prejudice, they see nothing of what is right. They were examined whether they were able to see it, and it was discovered that they were not. That this is the case, will seem wonderful to the inhabitants of your world; but tell them it is a truth that has been investigated by the angels of heaven. As they see nothing of what is just, we in heaven regard them not as men but as monsters, whose heads are constituted of things relating to friendship, their breasts of those relating to injustice, their feet of those which relate to confirmation, and the soles of the feet of those things which relate to justice, which they supplant and trample under foot, in case they are unfavorable to the interests of their friend. But of what quality they appear to us from heaven, you shall presently see; for their end is at hand." And lo! at that instant the ground was cleft asunder, and the tables fell one upon another, and they were swallowed up, together with the whole amphitheatre, and were cast into caverns, and imprisoned. It was then said to me, "Do you wish to see them where they now are?" And lo! their faces appeared as of polished steel, their bodies from the neck to the loins as graven images of stone clothed with leopards' skins, and their feet like snakes: the law books too, which they had arranged in order on the tables, were changed into packs of cards: and now, instead of sitting in judgement, the office appointed to them is to prepare vermilion and mix it up into a paint, to bedaub the faces of harlots and thereby turn them into beauties.