,the ,delights of ,wisdom    ,pertaining
 ,to    ,conjugial ,love    ,to ,which  
is ,added    ,the ,pleasures of         
,insanity    ,pertaining ,to            
,scortatory ,love    ,by    ,emanuel    
,swedenborg    ,a ,swede    ,being a    
translation of his work    ,deliti      
,sapienti de ,amore ,conjugiali2 post   
quas sequuntur ,voluptates  ,insani de  
,amore ,scortatorio 7,amstelodami #agfh7
      #ahib    ,published ,a4,d4 #ahej  
,,preliminary ,,relations ,,respecting  
,,the ,,joys ,,of ,,heaven ,,and        
,,nuptials ,,there4      #a4 ,i am aware
 that many who read the following pages 
and the ,memorable  ,relations annexed  
to the chapters1 will believe that they 
are fictions  of the imagination2 but ,i
 solemnly declare they are not fictions1
 but  were truly done and seen2 and that
 ,i saw them1 not in any state of the   
mind asleep1 but in a state of perfect  
wakefulness3 for it has pleased  the    
,lord to manifest himself to me1 and to 
send me to teach the things  relating to

 the ,new ,church1 which is meant by the
 ,new ,jerusalem in the  ,revelation3   
for which purpose he has opened the     
interiors of my mind and  spirit2 by    
virtue of which privilege it has been   
granted me to be in the  spiritual world
 with angels1 and at the same time in   
the natural world  with men1 and this   
now 7#agfh7 for twenty-five years4      
#b4 ,on a certain time there appeared to
 me an angel flying beneath the  eastern
 heaven1 with a trumpet in his hand1    
which he held to his mouth1  and sounded
 towards the north1 the west1 and the   
south4 ,he was clothed  in a robe1 which
 waved behind him as he flew along1 and 
was girt about  the waist with a band   
that shone like fire and glittered with 
carbuncles1 and sapphires3 he flew with 
his face downwards1 and alighted  gently
 on the ground1 near where ,i was       
standing4 ,as soon as he touched  the   
ground with his feet1 he stood erect1   
and walked to and fro3 and on  seeing me
 he directed his steps towards me4 ,i   

was in the spirit1 and was  standing in 
that state on a little eminence in the  
southern quarter of  the spiritual      
world4 ,when he came near1 ,i addressed 
him and asked him  his errand1 telling  
him that ,i had heard the sound of his  
trumpet1 and  had observed his descent  
through the air4 ,he replied1 ,my       
commission is  to call together such of 
the inhabitants of this part of the     
spiritual  world1 as have come hither   
from the various kingdoms of            
,christendom1 and  have been most       
distinguished for their learning1 their 
ingenuity1 and  their wisdom1 to        
assemble on this little eminence where  
you are now  standing1 and to declare   
their real sentiments1 as to what they  
had  thought1 understood1 and inwardly  
perceived1 while in the natural world1  
respecting ,heavenly ,joy and ,eternal  
,happiness4 ,the occasion of my         
commission is this3 several who have    
lately come from the natural world1  and
 have been admitted into our heavenly   

society1 which is in the east1  have    
informed us1 that there is not a single 
person throughout the whole  ,christian 
world that is acquainted with the true  
nature of heavenly joy  and eternal     
happiness2 consequently that not a      
single person is  acquainted with the   
nature of heaven4 ,this information     
greatly surprised  my brethren and      
companions2 and they said to me1 ',go   
down1 call together  and assemble those 
who are most eminent for wisdom in the  
world of  spirits1 7where all men are   
first collected after their departure   
out of  the natural world17 so that we  
may know of a certainty1 from the       
testimony of many1 whether it be true   
that such thick darkness1 or dense      
ignorance1 respecting a future life1    
prevails among ,christians4' ,the  angel
 then said to me1 ,wait awhile1 and you 
will see several companies  of the wise 
ones flocking together to this place1   
and the ,lord will  prepare them a house
 of assembly4 ,i waited1 and lo6 in the 

space of  half an hour1 ,i saw two      
companies from the north1 two from the  
west1 and  two from the south2 and as   
they came near1 they were introduced by 
the  angel that blew the trumpet into   
the house of assembly prepared for      
them1 where they took their places in   
the order of the quarters from  which   
they came4 ,there were six groups or    
companies1 and a seventh from  the east1
 which1 from its superior light1 was not
 visible to the rest4  ,when they were  
all assembled1 the angel explained to   
them the reason of  their meeting1 and  
desired that each company in order would
 declare  their sentiments respecting   
,heavenly ,joy and ,eternal ,happiness4 
,then  each company formed themselves   
into a ring1 with their faces turned one
  towards another1 that they might      
recall the ideas they had entertained   
upon the subject in the natural world1  
and after examination and  deliberation 
might declare their sentiments4    #c4  
,after some deliberation1 the ,first    

,company1 which was from the north1     
declared their opinion1 that heavenly   
joy and eternal happiness  constitute   
the very life of heaven2 so much so that
 whoever enters  heaven1 enters1 in     
regard to his life1 into its            
festivities1 just as a  person admitted 
to a marriage enters into all the       
festivities of a  marriage4 ,is not     
heaven1 they argued1 before our eyes in 
a particular  place above us8 and is    
there not there and nowhere else a      
constant  succession of satisfactions   
and pleasures8 ,when a man therefore is 
admitted into heaven1 he is also        
admitted into the full enjoyment of all 
these satisfactions and pleasures1 both 
as to mental perception and  bodily     
sensation4 ,of course heavenly          
happiness1 which is also eternal        
happiness1 consists solely in admission 
into heaven1 and that depends  purely on
 the divine mercy and favor4 ,they      
having concluded1 the ,second  ,company 
from the north1 according to the measure

 of the wisdom with  which they were    
endowed1 next declared their sentiments 
as follows3  ,heavenly joy and eternal  
happiness consist solely in the         
enjoyment of  the company of angels1 and
 in holding sweet communications with   
them1 so  that the countenance is kept  
continually expanded with joy2 while the
  smiles of mirth and pleasure1 arising 
from cheerful and entertaining          
conversation1 continually enliven the   
faces of the company4 ,what else  can   
constitute heavenly joys1 but the       
variations of such pleasures to         
eternity8 ,the ,third ,company1 which   
was the first of the wise ones from  the
 western quarter1 next declared their   
sentiments according to the  ideas which
 flowed from their affections3 ,in what 
else1 said they1 do  heavenly joy and   
eternal happiness consist but in        
feasting with ,abraham1  ,isaac1 and    
,jacob2 at whose tables there will be an
 abundance of rich and  delicate food1  
with the finest and most generous wines1

 which will be  succeeded by sports and 
dances of virgins and young men1 to the 
tunes of  various musical instruments1  
enlivened by the most melodious singing 
of  sweet songs2 the evening to conclude
 with dramatic exhibitions1 and this    
again to be followed by feasting1 and so
 on to eternity8 ,when they had  ended1 
the ,fourth ,company1 which was the     
second from the western  quarter1       
declared their sentiments to the        
following purpose3 ,we have             
entertained1 said they1 many ideas      
respecting heavenly joy and eternal     
happiness2 and we have examined a       
variety of joys1 and compared them one  
with another1 and have at length come to
 the conclusion1 that heavenly  joys are
 paradisiacal joys3 for what is heaven  
but a paradise extended  from the east  
to the west1 and from the south to the  
north1 wherein are  trees laden with    
fruit1 and all kinds of beautiful       
flowers1 and in the  midst the          
magnificent tree of life1 around which  

the blessed will take  their seats1 and 
feed on fruits most delicious to the    
taste1 being  adorned with garlands of  
the sweetest smelling flowers8 ,in this 
paradise  there will be a perpetual     
spring2 so that the fruits and flowers  
will be  renewed every day with an      
infinite variety1 and by their continual
  growth and freshness1 added to the    
vernal temperature of the atmosphere1   
the souls of the blessed will be daily  
fitted to receive and taste new  joys1  
till they shall be restored to the      
flower of their age1 and  finally to    
their primitive state1 in which ,adam   
and his wife were  created1 and thus    
recover their paradise1 which has been  
transplanted  from earth to heaven4 ,the
 ,fifth ,company1 which was the first of
 the  ingenious spirits from the        
southern quarter1 next delivered their  
opinion3 ,heavenly joys and eternal     
happiness1 said they1 consist  solely in
 exalted power and dignity1 and in      
abundance of wealth1 joined  with more  

than princely magnificence and splendor4
 ,that the joys of  heaven1 and their   
continual fruition1 which is eternal    
happiness1  consist in these things1 is 
plain to us from the examples of such   
persons as enjoyed them in the former   
world2 and also from this  circumstance1
 that the blessed in heaven are to reign
 with the ,lord1 and  to become kings   
and princes2 for they are the sons of   
him who is ,king of  kings and ,lord of 
lords1 and they are to sit on thrones   
and be  ministered to by angels4        
,moreover1 the magnificence of heaven is
 plainly  made known to us by the       
description given of the ,new           
,jerusalem1 wherein  is represented the 
glory of heaven2 that it is to have     
gates1 each of  which shall consist of a
 single pearl1 and streets of pure gold1
 and a  wall with foundations of        
precious stones2 consequently1 every one
 that  is received into heaven will have
 a palace of his own1 glittering with   
gold and other costly materials1 and    

will enjoy dignity and dominion1  each  
according to his quality and station3   
and since we find by  experience1 that  
the joys and happiness arising from such
 things are  natural1 and as it were1   
innate in us1 and since the promises of 
,god  cannot fail1 we therefore conclude
 that the most happy state of heavenly  
life can be derived from no other source
 than this4 ,after this1 the  ,sixth    
,company1 which was the second from the 
southern quarter1 with a  loud voice    
spoke as follows3 ,the joy of heaven and
 its eternal  happiness consist solely  
in the perpetual glorification of ,god1 
in a  never-ceasing festival of praise  
and thanksgiving1 and in the            
blessedness of divine worship1          
heightened with singing and melody1     
whereby the heart is kept in a constant 
state of elevation towards ,god1  under 
a full persuasion that he accepts such  
prayers and praises1 on  account of the 
divine bounty in imparting blessedness4 
,some of the  company added further1    

that this glorification would be        
attended with  magnificent              
illuminations1 with most fragrant       
incense1 and with stately  processions1 
preceded by the chief priest with a     
grand trumpet1 who  would be followed by
 primates and officers of various       
orders1 by men  carrying palms1 and by  
women with golden images in their hand4 
#d4 ,the ,seventh ,company1 which1 from 
its superior light1 was invisible to    
the rest1 came from the east of heaven1 
and consisted of angels of the  same    
society as the angel that had sounded   
the trumpet4 ,when these heard  in their
 heaven1 that not a single person       
throughout the ,christian world  was    
acquainted with the true nature of      
heavenly joy and eternal  happiness1    
they said one to another1 ,surely this  
cannot be true2 it is  impossible that  
such thick darkness and stupidity should
 prevail amongst  ,christians3 let us   
even go down and hear whether it be     
true2 for if it  be so1 it is indeed    

wonderful4 ,then those angels said to   
the one that  had the trumpet1 ,you know
 that every one that has desired heaven1
 and  has formed any definite conception
 in his mind respecting its joys1 is    
introduced after death into those       
particular joys which he had imagined2  
and after he experiences that such joys 
are only the offspring of the  vain     
delusions of his own fancy1 he is led   
out of his error1 and  instructed in the
 truth4 ,this is the case with most of  
those in the  world of spirits1 who in  
their former life have thought about    
heaven1  and from their notions of its  
joys have desired to possess them4 ,on  
hearing this1 the angel that had the    
trumpet said to the six companies  of   
the assembled wise ones1 ,follow me2 and
 ,i will introduce you into  your       
respective joys1 and thereby into       
heaven4    #e4 ,when the angel had thus 
spoken1 he went before them2 and he was 
first  attended by the company who were 
of opinion that the joys of heaven      

consisted solely in pleasant            
associations and entertaining           
conversation4  ,these the angel         
introduced to an assembly of spirits in 
the northern  quarter1 who1 during their
 abode in the former world1 had         
entertained  the same ideas of the joys 
of heaven4 ,there was in the place a    
large and  spacious house1 wherein all  
these spirits were assembled4 ,in the   
house  there were more than fifty       
different apartments1 allotted to       
different  kinds and subjects of        
conversation3 in some of these          
apartments they  conversed about such   
matters as they had seen or heard in the
 public  places of resort and the       
streets of the city2 in others the      
conversation  turned upon the various   
charms of the fair sex1 with a mixture  
of wit  and humor1 producing cheerful   
smiles on the countenances of all       
present2  in others they talked about   
the news relating to courts1 to public  
ministers1 and state policy1 and to     

various matters which had transpired    
from privy councils1 interspersing many 
conjectures and reasonings of  their own
 respecting the issues of such councils2
 in others again they  conversed about  
trade and merchandise2 in others upon   
subjects of  literature2 in others upon 
points of civil prudence and morals2 and
 in  others about affairs relating to   
the ,church1 its sects1 c4 ,permission  
was granted me to enter and look about  
the house2 and ,i saw people  running   
from one apartment to another1 seeking  
such company as was most  suited to     
their own tempers and inclinations2 and 
in the different  parties ,i could      
distinguish three kinds of persons2 some
 as it were  panting to converse1 some  
eager to ask questions1 and others      
greedily  devouring what was said4 ,the 
house had four doors1 one towards each  
quarter2 and ,i observed several leaving
 their respective companies with  a     
great desire to get out of the house4 ,i
 followed some of them to the  east     

door1 where ,i saw several sitting with 
great marks of dejection on  their      
faces2 and on my inquiring into the     
cause of their trouble1 they  replied1  
,the doors of this house are kept shut  
against all persons who  wish to go out2
 and this is the third day since we     
entered1 to be  entertained according to
 our desire with company and            
conversation2 and  now we are grown so  
weary with continual discoursing1 that  
we can  scarcely bear to hear the sound 
of a human voice2 wherefore1 from mere  
irksomeness1 we have betaken ourselves  
to this door2 but on our knocking  to   
have it opened1 we were told1 that the  
doors of this house are never  opened to
 let any persons out1 but only to let   
them in1 and that we must  stay here and
 enjoy the delights of heaven2 from     
which information we  conclude1 that we 
are to remain here to eternity2 and this
 is the cause  of our sorrow and lowness
 of spirits2 now too we begin to feel an
  oppression in the breast1 and to be   

overwhelmed with anxiety4 ,the angel    
then addressing them said3 ,these things
 in which you imagined the true  joys of
 heaven to consist1 prove1 you find1 the
 destruction of all  happiness2 since   
they do not of themselves constitute    
true heavenly  joys1 but only contribute
 thereto4 ,in what then1 said they to   
the  angel1 does heavenly joy consist8  
,the angel replied briefly1 ,in the     
delight of doing something that is      
useful to ourselves and others2 which   
delight derives its essence from love   
and its existence from wisdom4 ,the     
delight of being useful1 originating in 
love1 and operating by wisdom1  is the  
very soul and life of all heavenly joys4
 ,in the heavens there are  frequent    
occasions of cheerful intercourse and   
conversation1 whereby the  minds        
7mentes7 of the angels are exhilarated1 
their minds 7animi7  entertained1 their 
bosoms delighted1 and their bodies      
refreshed2 but  such occasions do not   
occur1 till they have fulfilled their   

appointed  uses in the discharge of     
their respective business and duties4   
,it is  this fulfilling of uses that    
gives soul and life to all their        
delights  and entertainments2 and if    
this soul and life be taken away1 the   
contributory joys gradually cease1 first
 exciting indifference1 then  disgust1  
and lastly sorrow and anxiety4 ,as the  
angel ended1 the door  was thrown open1 
and those who were sitting near it burst
 out in haste1  and went home to their  
respective labors and employments1 and  
so found  relief and refreshment to     
their spirits4    #f4 ,after this the   
angel addressed those who fancied the   
joys of heaven  and eternal happiness   
consisted of partaking of feasts with   
,abraham1  ,isaac1 and ,jacob1 succeeded
 by sports and public exhibitions1 and  
these  by other feasts1 and so on to    
eternity4 ,he said1 ,follow me2 and ,i  
will  introduce you into the possession 
of your enjoyments3 and immediately  he 
led them through a grove into a plain   

floored with planks1 on which  were set 
tables1 fifteen on one side and fifteen 
on the other4 ,they then  asked1 ,what  
is the meaning of so many tables8 and   
the angel replied1  ,the first table is 
for ,abraham1 the second for ,isaac1 the
 third for  ,jacob1 and the rest in     
order for the twelve apostles3 on the   
other side  are the same number of      
tables for their wives2 the first three 
are for  ,sarah1 ,abraham's wife1 for   
,rebecca1 the wife of ,isaac1 and for   
,leah and  ,rachel1 the wives of ,jacob2
 and the other twelve are for the wives 
of  the twelve apostles4 ,they had not  
waited long before the tables were      
covered with dishes2 between which1 at  
stated distances1 were ornaments  of    
small pyramids holding sweetmeats4 ,the 
guests stood around the tables  waiting 
to see their respective presidents3     
these soon entered according  to their  
order of precedency1 beginning with     
,abraham1 and ending with  the last of  
the apostles2 and then each president1  

taking his place at  the head of his own
 table1 reclined on a couch1 and invited
 the  bystanders to take their places1  
each on his couch3 accordingly the men  
reclined with the patriarchs and        
apostles1 and the women with their      
wives3 and they ate and drank with much 
festivity1 but with due decorum4  ,when 
the repast was ended1 the patriarchs and
 apostles retired2 and then  were       
introduced various sports and dances of 
virgins and young men2 and  these were  
succeeded by exhibitions4 ,at the       
conclusion of these  entertainments1    
they were again invited to feasting2 but
 with this  particular restriction1 that
 on the first day they should eat with  
,abraham1 on the second with ,isaac1 on 
the third with ,jacob1 on the  fourth   
with ,peter1 on the fifth with ,james1  
on the sixth with ,john1 on  the seventh
 with ,paul1 and with the rest in order 
till the fifteenth  day1 when their     
festivity should be renewed again in    
like order1 only  changing their seats1 

and so on to eternity4 ,after this the  
angel called  together the company that 
had attended him1 and said to them1 ,all
 those  whom you have observed at the   
several tables1 had entertained the same
  imaginary ideas as yourselves1        
respecting the joys of heaven and       
eternal  happiness2 and it is with the  
intent that they may see the vanity of  
such ideas1 and be withdrawn from them1 
that those festive  representations were
 appointed and permitted by the ,lord4  
,those who with  so much dignity        
presided at the tables1 were merely old 
people and  feigned characters1 many of 
them husbandmen and peasants1 who1      
wearing  long beards1 and from their    
wealth being exceedingly proud and      
arrogant1  were easily induced to       
imagine that they were those patriarchs 
and  apostles4 ,but follow me to the    
ways that lead from this place of       
festivity4 ,they accordingly followed1  
and observed groups of fifty or  more1  
here and there1 surfeited with the load 

of meat which lay on their  stomachs1   
and wishing above all things to return  
to their domestic  employments1 their   
professions1 trades1 and handicraft     
works2 but many  of them were detained  
by the keepers of the grove1 who        
questioned them  concerning the days    
they had feasted1 and whether they had  
as yet taken  their turns with ,peter   
and ,paul2 representing to them the     
shame and  indecency of departing till  
they had paid equal respect to the      
apostles4  ,but the general reply was1  
,we are surfeited with our              
entertainment2 our  food has become     
insipid to us1 we have lost all relish  
for it1 and the  very sight of it is    
loathsome to us2 we have spent many days
 and nights  in such repasts of luxury1 
and can endure it no longer3 we         
therefore  earnestly request leave to   
depart4 ,then the keepers dismissed     
them1 and  they made all possible haste 
to their respective homes4    ,after    
this the angel called the company that  

attended him1 and as they  went along he
 gave them the following information    
respecting  heaven3--,there are in      
heaven1 says he1 as in the world1 both  
meats  and drinks1 both feasts and      
repasts2 and at the tables of the great 
there is a variety of the most exquisite
 food1 and all kinds of rich  dainties  
and delicacies1 wherewith their minds   
are exhilarated and  refreshed4 ,there  
are likewise sports and exhibitions1    
concerts of music1  vocal and           
instrumental1 and all these things in   
the highest perfection4  ,such things   
are a source of joy to them1 but not of 
happiness2 for  happiness ought to be   
within external joys1 and to flow from  
them4 ,this  inward happiness abiding in
 external joys1 is necessary to give    
them  their proper relish1 and make them
 joys2 it enriches them1 and prevents   
their becoming loathsome and disgusting2
 and this happiness is derived  to every
 angel from the use he performs in his  
duty or employment4 ,there  is a certain

 vein latent in the affection of the    
will of every angel1  which attracts his
 mind to the execution of some purpose  
or other1  wherein his mind finds itself
 in tranquillity1 and is satisfied4     
,this  tranquillity and satisfaction    
form a state of mind capable of         
receiving  from the ,lord the love of   
uses2 and from the reception of this    
love  springs heavenly happiness1 which 
is the life of the above-mentioned      
joys4 ,heavenly food in its essence is  
nothing but love1 wisdom1 and use       
united together2 that is1 use effected  
by wisdom and derived from love2        
wherefore food for the body is given to 
every one in heaven according to  the   
use which he performs2 sumptuous food to
 those who perform eminent  uses2       
moderate1 but of an exquisite relish1 to
 those who perform less  eminent uses2  
and ordinary to such as live in the     
performance of  ordinary uses2 but none 
at all to the slothful4    #g4 ,after   
this the angel called to him the company

 of the so-called wise  ones1 who       
supposed heavenly joys1 and the eternal 
happiness thence  derived1 to consist in
 exalted power and dominion1 with the   
possession  of abundant treasures1      
attended with more than princely        
splendor and  magnificence1 and who had 
been betrayed into this supposition by  
what is  written in the ,word1--that    
they should be kings and princes1 and   
should  reign for ever with ,christ1 and
 should be ministered unto by angels2   
with many other similar expressions4    
,follow me1 said the angel to  them1 and
 ,i will introduce you to your joys4 ,so
 he led them into a  portico constructed
 of pillars and pyramids3 in the front  
there was a  low porch1 through which   
lay the entrance to the portico2 through
 this  porch he introduced them1 and lo6
 there appeared to be about twenty      
people assembled4 ,after waiting some   
time1 they were accosted by a  certain  
person1 having the garb and appearance  
of an angel1 and who said  to them1 ,the

 way to heaven is through this portico2 
wait awhile and  prepare yourselves2 for
 the elder among you are to be kings1   
and the  younger princes4 ,as he said   
this1 they saw near each pillar a       
throne1  and on each throne a silken    
robe1 and on each robe a sceptre and    
crown2  and near each pyramid a seat    
raised three feet from the ground1 and  
on  each seat a massive gold chain1 and 
the ensigns of an order of  knighthood1 
fastened at each end with diamond       
clasps4 ,after this they  heard a voice1
 saying1 ,go now and put on your robes2 
be seated1 and  wait awhile3 and        
instantly the elder ones ran to the     
thrones1 and the  younger to the seats2 
and they put on their robes and seated  
themselves4  ,when lo6 there arose a    
mist from below1 which1 communicating   
its  influence to those on the thrones  
and the seats1 caused them instantly  to
 assume airs of authority1 and to swell 
with their new greatness1 and  to be    
persuaded in good earnest that they were

 kings and princes4 ,that  mist was an  
aura of phantasy or imagination with    
which their minds  were possessed4 ,then
 on a sudden1 several young pages       
presented  themselves1 as if they came  
on wings from heaven2 and two of them   
stood  in waiting behind every throne1  
and one behind every seat4 ,afterwards  
at  intervals a herald proclaimed3--,ye 
kings and princes1 wait a little        
longer2 your palaces in heaven are      
making ready for you2 your courtiers    
and guards will soon attend to introduce
 you4 ,then they waited and  waited in  
anxious expectation1 till their spirits 
were exhausted1 and  they grew weary    
with desire4    ,after about three      
hours1 the heavens above them were seen 
to open1 and  the angels looked down in 
pity upon them1 and said1 ,why sit ye in
 this  state of infatuation1 assuming   
characters which do not belong to you8  
,they have made a mockery of you1 and   
have changed you from men into mere     
images1 because of the imagination which

 has possessed you1 that you  should    
reign with ,christ as kings and princes1
 and that angels should  minister unto  
you4 ,have you forgotten the ,lord's    
words1 that whosoever  would be the     
greatest in the kingdom of heaven must  
be the least of all1  and the servant of
 all8 ,learn then what is meant by kings
 and princes1  and by reigning with     
,christ2 that it is to be wise and      
perform uses4 ,the  kingdom of ,christ1 
which is heaven1 is a kingdom of uses2  
for the ,lord  loves every one1 and is  
desirous to do good to every one2 and   
good is  the same thing as use3 and as  
the ,lord promotes good or use by the   
mediation of angels in heaven1 and of   
men on earth1 therefore to such as      
faithfully perform uses1 he communicates
 the love thereof1 and its  reward1     
which is internal blessedness2 and this 
is true eternal  happiness4 ,there are  
in the heavens1 as on earth1            
distinctions of  dignity and eminence1  
with abundance of the richest treasures2

 for there  are governments and forms of
 government1 and consequently a variety 
of  ranks and orders of power and       
authority4 ,those of the highest rank   
have  courts and palaces to live in1    
which for splendor and magnificence     
exceed every thing that the kings and   
princes of the earth can boast of2  and 
they derive honor and glory from the    
number and magnificence of  their       
courtiers1 ministers1 and attendants2   
but then these persons of  high rank are
 chosen from those whose heartfelt      
delight consists in  promoting the      
public good1 and who are only externally
 pleased with the  distinctions of      
dignity for the sake of order and       
obedience2 and as the  public good      
requires that every individual1 being a 
member of the common  body1 should be an
 instrument of use in the society to    
which he belongs1  which use is from the
 ,lord and is effected by angels and men
 as of  themselves1 it is plain that    
this is meant by reigning with the      

,lord4  ,as soon as the angels had      
concluded1 the kings and princes        
descended  from their thrones and seats1
 and cast away their sceptres1 crowns1  
and  robes2 and the mist which contained
 the aura of phantasy was  dispersed1   
and a bright cloud1 containing the aura 
of wisdom  encompassed them1 and thus   
they were presently restored to their   
sober  senses4    #h4 ,after this the   
angel returned to the house of assembly1
 and called to  him those who had       
conceived the joys of heaven and eternal
 happiness to  consist in paradisiacal  
delights2 to whom he said1 ,follow me1  
and ,i  will introduce you into your    
paradisiacal heaven1 that you may enter 
upon the beatitudes of your eternal     
happiness4 ,immediately he  introduced  
them through a lofty portal1 formed of  
the boughs and shoots  of the finest    
trees interwoven with each other4 ,after
 their admission1  he led them through a
 variety of winding paths in different  
directions4  ,the place was a real      

paradise1 on the confines of heaven1    
intended for  the reception of such as1 
during their abode on earth1 had fancied
 the  whole heaven to be a single       
paradise1 because it is so called1 and  
had  been led to conceive that after    
death there would be a perfect rest from
  all kinds of labor2 which rest would  
consist in a continual feast of         
pleasures1 such as walking among roses1 
being exhilarated with the most         
exquisite wines1 and participating in   
continual mirth and festivity2 and  that
 this kind of life could only be enjoyed
 in a heavenly paradise4 ,as  they      
followed the angel1 they saw a great    
number of old and young1 of  both sexes1
 sitting by threes and tens in a company
 on banks of roses2  some of whom were  
wreathing garlands to adorn the heads of
 the seniors1  the arms of the young1   
and the bosoms of the children2 others  
were  pressing the juice out of grapes1 
cherries1 and mulberries1 which they    
collected in cups1 and then drank with  

much festivity2 some were  delighting   
themselves with the fragrant smells that
 exhaled far and wide  from the flowers1
 fruits1 and odoriferous leaves of a    
variety of plants2  others were singing 
most melodious songs1 to the great      
entertainment of  the hearers2 some were
 sitting by the sides of fountains1 and 
directing  the bubbling streams into    
various forms and channels2 others were 
walking1 and amusing one another with   
cheerful and pleasant  conversation2    
others were retiring into shady arbors  
to repose on  couches2 besides a variety
 of other paradisiacal entertainment4   
,after  observing these things1 the     
angel led his companions through various
  winding paths1 till he brought them at
 length to a most beautiful grove  of   
roses1 surrounded by olive1 orange1 and 
citron trees4 ,here they found  many    
persons sitting in a disconsolate       
posture1 with their heads  reclined on  
their hands1 and exhibiting all the     
signs of sorrow and  discontent4 ,the   

companions of the angel accosted them1  
and inquired into  the cause of their   
grief4 ,they replied1 ,this is the      
seventh day since  we came into this    
paradise3 on our first admission we     
seemed to  ourselves to be elevated into
 heaven1 and introduced into a          
participation of its inmost joys2 but   
after three days our pleasures  began to
 pall on the appetite1 and our relish   
was lost1 till at length  we became     
insensible to their taste1 and found    
that they had lost the  power of        
pleasing4 ,our imaginary joys being thus
 annihilated we were  afraid of losing  
with them all the satisfaction of life1 
and we began to  doubt whether any such 
thing as eternal happiness exists4 ,we  
then  wandered through a variety of     
paths and passages1 in search of the    
gate  at which we were admitted2 but our
 wandering was in vain3 for on          
inquiring the way of some persons we    
met1 they informed us1 that it was      
impossible to find the gate1 as this    

paradisiacal garden is a spacious       
labyrinth of such a nature1 that whoever
 wishes to go out1 enters  further and  
further into it2 'wherefore1' said they1
 'you must of  necessity remain here to 
eternity2 you are now in the middle of  
the  garden1 where all delights are     
centred4' ,they further said to the     
angel's companions1 ,we have now been in
 this place for a day and a  half1 and  
as we despair of ever finding our way   
out1 we have sat down to  repose on this
 bank of roses1 where we view around us 
olive-trees1  vines1 orange and         
citron-trees1 in great abundance2 but   
the longer we  look at them1 the more   
our eyes are wearied with seeing1 our   
noses with  smelling1 and our palates   
with tasting3 and this is the cause of  
the  sadness1 sorrow1 and weeping1 in   
which you now behold us4 ,on hearing    
this relation1 the attendant angel said 
to them1 ,this paradisiacal  labyrinth  
is truly an entrance into heaven2 ,i    
know the way that leads  out of it2 and 

if you will follow me1 ,i will shew it  
you4 ,no sooner had  he uttered those   
words than they arose from the ground1  
and1 embracing  the angel1 attended him 
with his companions4 ,the angel as they 
went  along1 instructed them in the true
 nature of heavenly joy and eternal     
happiness thence derived4 ,they do not1 
said he1 consist in external            
paradisiacal delights1 unless they are  
also attended with internal4  ,external 
paradisiacal delights reach only the    
senses of the body2 but  internal       
paradisiacal delights reach the         
affections of the soul2 and the  former 
without the latter are devoid of all    
heavenly life1 because they  are devoid 
of soul2 and every delight without its  
corresponding soul1  continually grows  
more and more languid and dull1 and     
fatigues the mind  more than labor4     
,there are in every part of heaven      
paradisiacal gardens1  in which the     
angels find much joy2 and so far as it  
is attended with a  delight of the soul1

 the joy is real and true4 ,hereupon    
they all asked1  ,what is the delight of
 the soul1 and whence is it derived8    
,the angel  replied1 ,the delight of the
 soul is derived from love and wisdom   
proceeding from the ,lord2 and as love  
is operative1 and that by means of      
wisdom1 therefore they are both fixed   
together in the effect of such          
operation2 which effect is use4 ,this   
delight enters into the soul by  influx 
from the ,lord1 and descends through the
 superior and inferior  regions of the  
mind into all the senses of the body1   
and in them is full  and complete2      
becoming hereby a true joy1 and         
partaking of an eternal  nature from the
 eternal fountain whence it proceeds4   
,you have just now  seen a paradisiacal 
garden2 and ,i can assure you that there
 is not a  single thing therein1 even   
the smallest leaf1 which does not exist 
from  the marriage of love and wisdom in
 use3 wherefore if a man be in this     
marriage1 he is in a celestial paradise1

 and therefore in heaven4    #i4 ,after 
this1 the conducting angel returned to  
the house of assembly1  and addressed   
those who had persuaded themselves that 
heavenly joy and  eternal happiness     
consist in a perpetual glorification of 
,god1 and a  continued festival of      
prayer and praise to eternity2 in       
consequence of a  belief they had       
entertained in the world that they      
should then see ,god1  and because the  
life of heaven1 originating in the      
worship of ,god1 is  called a perpetual 
sabbath4 ,follow me1 said the angel to  
them1 and ,i  will introduce you to your
 joy4 ,so he led them into a little     
city1 in  the middle of which was a     
temple1 and where all the houses were   
said to  be consecrated chapels4 ,in    
that city they observed a great         
concourse of  people flocking together  
from all parts of the neighboring       
country2 and  among them a number of    
priests1 who received and saluted them  
on their  arrival1 and led them by the  

hand to the gates of the temple1 and    
from  thence into some of the chapels   
around it1 where they initiated them    
into the perpetual worship of ,god2     
telling them that the city was one of   
the courts leading to heaven1 and that  
the temple was an entrance to a  most   
spacious and magnificent temple in      
heaven1 where the angels glorify  ,god  
by prayers and praises to eternity4 ,it 
is ordained1 said they1  both here and  
in heaven1 that you are first to enter  
into the temple1  and remain there for  
three days and three nights and after   
this  initiation you are to enter the   
houses of the city1 which are so many   
chapels consecrated by us to divine     
worship1 and in every house join the    
congregation in a communion of prayers1 
praises1 and repetitions of holy        
things2 you are to take heed also that  
nothing but pious1 holy1 and  religious 
subjects enter into your thoughts1 or   
make a part of your  conversation4      
,after this the angel introduced his    

companions into the  temple1 which they 
found filled and crowded with many      
persons1 who on  earth had lived in     
exalted stations1 and also with many of 
an inferior  class3 guards were         
stationed at the doors to prevent any   
one from  departing until he had        
completed his stay of three days4 ,then 
said the  angel1 ,this is the second day
 since the present congregation entered 
the temple3 examine them1 and you will  
see their manner of glorifying  ,god4   
,on their examining them1 they observed 
that most of them were fast  asleep1 and
 that those who were awake were listless
 and yawning2 many of  them1 in         
consequence of the continual elevation  
of their thoughts to  ,god1 without any 
attention to the inferior concerns of   
the body1 seemed  to themselves1 and    
thence also to others1 as if their faces
 were  unconnected with their bodies2   
several again had a wild and raving look
  with their eyes1 because of their long
 abstraction from visible objects2  in  

short1 every one1 being quite tired out1
 seemed to feel an oppression  at the   
chest1 and great weariness of spirits1  
which showed itself in a  violent       
aversion to what they heard from the    
pulpit1 so that they cried  out to the  
preacher to put an end to his discourse1
 for their ears were  stunned1 they     
could not understand a single word he   
said1 and the very  sound of his voice  
was become painful to them4 ,they then  
all left their  seats1 and1 crowding in 
a body to the doors1 broke them open1   
and by  mere violence made their way    
through the guards4 ,the priests        
hereupon  followed1 and walked close    
beside them1 teaching1 praying1 sighing1
 and  encouraging them to celebrate the 
solemn festival1 and to glorify ,god1   
and sanctify themselves2 and then1 said 
they1 we will initiate you  into the    
eternal glorification of ,god in that   
most magnificent and  spacious temple   
which is in heaven1 and so will         
introduce you to the  enjoyment of      

eternal happiness4 ,these words1        
however1 made but little  impression    
upon them1 on account of the            
listlessness of their minds1  arising   
from the long elevation of their        
thoughts above their ordinary  labors   
and employments4 ,but when they         
attempted to disengage themselves  from 
them1 the priests caught hold of their  
hands and garments1 in order  to force  
them back again into the temple to a    
repetition of their  prayers and        
praises2 but in vain3 they insisted on  
being left to  themselves to recruit    
their spirits2 we shall else die1 they  
said1  through mere faintness and       
weariness4 ,at that instant1 lo6 there  
appeared four men in white garments1    
with mitres on their heads2 one of  them
 while on earth had been an archbishop1 
and the other three bishops1  all of    
whom had now become angels4 ,as they    
approached1 they addressed  themselves  
to the priests1 and said1 ,we have      
observed from heaven how  you feed these

 sheep4 ,your instruction tends to their
 infatuation4 ,do  you not know that to 
glorify ,god means to bring forth the   
fruits of  love2 that is1 to discharge  
all the duties of our callings with     
faithfulness1 sincerity1 and diligence8 
for this is the nature of love  towards 
,god and our neighbor2 and this is the  
bond and blessing of  society4 ,hereby  
,god is glorified1 as well as by acts of
 worship at  stated times after these   
duties4 ,have you never read these words
 of the  ,lord1 ,herein is my ,father   
glorified1 that ye bring forth much     
fruit2 so  shall ye be my disciples1    
,john xv4 #h4 ,ye priests indeed may    
glorify ,god  by your attendance on his 
worship1 since this is your office1 and 
from  the discharge of it you derive    
honor1 glory1 and recompense2 but it    
would be as impossible for you as for   
others thus to glorify ,god1 unless     
honor1 glory1 and recompense were       
annexed to your office4 ,having said    
this1 the bishops ordered the           

doorkeepers to give free ingress and    
egress to all1 there being so great a   
number of people1 who1 from their       
ignorance of the state and nature of    
heaven1 can form no other idea of       
heavenly joy than that it consists in   
the perpetual worship of ,god4    #aj4  
,after this the angel returned with his 
companions to the place of  assembly1   
where the several companions of the wise
 ones were still  waiting2 and next he  
addressed those who fancied that        
heavenly joy and  eternal happiness     
depend only on admittance into heaven1  
which is  obtained merely by divine     
grace and favor2 and that in such case  
the  persons introduced would enter into
 the enjoyments of heaven1 just as      
those introduced to a court-festival or 
a marriage1 enter into the  enjoyment of
 such scenes4 ,wait here awhile1 said   
the angel1 until ,i  sound my trumpet1  
and call together those who have been   
most  distinguished for their wisdom in 
regard to the spiritual things of the   

,church4 ,after some hours1 there       
appeared nine men1 each having a wreath 
of laurel on his head as a mark of      
distinction3 these the angel  introduced
 into the house of assembly1 where all  
the companies before  collected were    
still waiting2 and then in their        
presence he addressed  the nine         
strangers1 and said1 ,i am informed1    
that in compliance with  your desire1   
you have been permitted to ascend into  
heaven1 according to  your ideas        
thereof1 and that you have returned to  
this inferior or  sub-celestial earth1  
perfectly well informed as to the nature
 and state  of heaven3 tell us therefore
 what you have seen1 and how heaven     
appeared  to you4 ,then they replied in 
order2 and the ,first thus began3 ,my   
idea  of heaven from my earliest infancy
 to the end of my life on earth was1    
that it was a place abounding with all  
sorts of blessings1  satisfactions1     
enjoyments1 gratifications1 and         
delights2 and that if ,i  were          

introduced there1 ,i should be          
encompassed as by an atmosphere of  such
 felicities1 and should receive it with 
the highest relish1 like a  bridegroom  
at the celebration of his nuptials1 and 
when he enters the  chamber with his    
bride4 ,full of this idea1 ,i ascended  
into heaven1 and  passed the first guard
 and also the second2 but when ,i came  
to the  third1 the captain of the guard 
accosted me and said1 ',who are you1    
friend8' ,i replied1 ',is not this      
heaven8 ,my longing desire to ascend    
into heaven has brought me hither2 ,i   
pray you therefore permit me to  enter4'
 ,then he permitted me2 and ,i saw      
angels in white garments1 who  came     
about me and examined me1 and whispered 
to each other1 ',what new  guest is     
this1 who is not clothed in heavenly    
raiment8' ,i heard what  they said1 and 
thought within myself1 ,this is a       
similar case to that  which the ,lord   
describes1 of the person who came to the
 wedding1 and had  not on a wedding     

garment3 and ,i said1 ',give me such    
garments2' at which  they smiled3 and   
instantly one came from the             
judgment-hall with this  command3       
',strip him naked1 cast him out1 and    
throw his clothes after  him2' and so ,i
 was cast out4 ,the ,second in order    
then began as follows3  ,i also supposed
 that if ,i were but admitted into      
heaven1 which was over  my head1 ,i     
should there be encompassed with joys1  
which ,i should partake  of to eternity4
 ,i likewise wished to be there1 and my 
wish was granted2  but the angels on    
seeing me fled away1 and said one to    
another1 ',what  prodigy is this6 how   
came this bird of night here8' ,on      
hearing which1 ,i  really felt as if ,i 
had undergone some change1 and was no   
longer a man3  this however was merely  
imaginary1 and arose from my breathing  
the  heavenly atmosphere4 ,presently1   
however1 there came one running from the
  judgment-hall1 with an order that two 
servants should lead me out1 and        

conduct me back by the way ,i had       
ascended1 till ,i had reached my own    
home2 and when ,i arrived there1 ,i     
again appeared to others and also to    
myself as a man4 ,the ,third said1 ,i   
always conceived heaven to be some      
place of blessedness independent of the 
state of the affections2  wherefore as  
soon as ,i came into this world1 ,i felt
 a most ardent desire  to go to heaven4 
,accordingly ,i followed some whom ,i   
saw ascending  thither1 and was admitted
 along with them2 but ,i did not proceed
 far2  for when ,i was desirous to      
delight my mind 7animus7 according to my
  idea of heavenly blessedness1 a sudden
 stupor1 occasioned by the light  of    
heaven1 which is as white as snow1 and  
whose essence is said to be  wisdom1    
seized my mind 7mens7 and darkness my   
eyes1 and ,i was reduced  to a state of 
insanity3 and presently1 from the heat  
of heaven1 which  corresponds with the  
brightness of its light1 and whose      
essence is said  to be love1 there arose

 in my heart a violent palpitation1 a   
general  uneasiness seized my whole     
frame1 and ,i was inwardly excruciated  
to such  a degree that ,i threw myself  
flat on the ground4 ,while ,i was in    
this  situation1 one of the attendants  
came from the judgment-hall with an     
order to carry me gently to my own light
 and heat2 and when ,i came there  my   
spirit and my heart presently returned  
to me4 ,the ,fourth said that  he also  
had conceived heaven to be some place of
 blessedness independent  of the state  
of the affections4 ,as soon therefore1  
said he1 as ,i came  into the spiritual 
world1 ,i inquired of certain wise ones 
whether ,i  might be permitted to ascend
 into heaven1 and was informed that this
  liberty was granted to all1 but that  
there was need of caution how they  used
 it1 lest they should be cast down      
again4 ,i made light of this  caution1  
and ascended in full confidence that all
 were alike qualified  for the reception
 of heavenly bliss in all its fulness3  

but alas6 ,i was  no sooner within the  
confines of heaven1 than my life seemed 
to be  departing from me1 and from the  
violent pains and anguish which seized  
my head and body1 ,i threw myself       
prostrate on the ground1 where ,i       
writhed about like a snake when it is   
brought near the fire4 ,in this  state  
,i crawled to the brink of a precipice1 
from which ,i threw myself  down1 and   
being taken up by some people who were  
standing near the place  where ,i fell1 
by proper care ,i was soon brought to   
myself again4 ,the  other ,five then    
gave a wonderful relation of what befell
 them in their  ascents into heaven1 and
 compared the changes they experienced  
as to  their states of life1 with the   
state of fish when raised out of water  
into air1 and with that of birds when   
raised out of air into ether2 and  they 
declared that1 after having suffered so 
much pain1 they had no  longer any      
desire to ascend into heaven1 and only  
wished to live a life  agreeable to the 

state of their own affections1 among    
their like in any  place whatever4 ,we  
are well informed1 they added1 that in  
the world  of spirits1 where we now are1
 all persons undergo a previous         
preparation1 the good for heaven1 and   
the wicked for hell2 and that  after    
such preparation they discover ways open
 for them to societies of  their like1  
with whom they are to live eternally2   
and that they enter  such ways with the 
utmost delight1 because they are        
suitable to their  love4 ,when those of 
the first assembly had heard these      
relations1 they  all likewise           
acknowledged1 that they had never       
entertained any other  notion of heaven 
than as of a place where they should    
enter upon the  fruition of             
never-ceasing delights4 ,then the angel 
who had the trumpet  thus addressed     
them3 ,you see now that the joys of     
heaven and eternal  happiness arise not 
from the place1 but from the state of   
the man's  life2 and a state of heavenly

 life is derived from love and wisdom2  
and  since it is use which contains love
 and wisdom1 and in which they are      
fixed and subsist1 therefore a state of 
heavenly life is derived from  the      
conjunction of love and wisdom in use4  
,it amounts to the same if we  call them
 charity1 faith1 and good works2 for    
charity is love1 faith is  truth whence 
wisdom is derived1 and good works are   
uses4 ,moreover in our  spiritual world 
there are places as in the natural      
world2 otherwise  there could be no     
habitations and distinct abodes2        
nevertheless place  with us is not      
place1 but an appearance of place       
according to the state  of love and     
wisdom1 or of charity and faith4 ,every 
one who becomes an  angel1 carries his  
own heaven within himself1 because he   
carries in  himself the love of his own 
heaven2 for a man from creation is the  
smallest effigy1 image1 and type of the 
great heaven1 and the human form  is    
nothing else2 wherefore every one after 

death comes into that society  of heaven
 of whose general form he is an         
individual effigy2  consequently1 when  
he enters into that society he enters   
into a form  corresponding to his own2  
thus he passes as it were from himself  
into  that form as into another self1   
and again from that other self into the 
same form in himself1 and enjoys his own
 life in that of the society1  and that 
of the society in his own2 for every    
society in heaven may be  considered as 
one common body1 and the constituent    
angels as the similar  parts thereof1   
from which the common body exists4      
,hence it follows1 that  those who are  
in evils1 and thence in falses1 have    
formed in themselves  an effigy of hell1
 which suffers torment in heaven from   
the influx and  violent activity of one 
opposite upon another2 for infernal love
 is  opposite to heavenly love1 and     
consequently the delights of those two  
loves are in a state of discord and     
enmity1 and whenever they meet they     

endeavor to destroy each other4    #aa4 
,after this a voice was heard from      
heaven1 saying to the angel that  had   
the trumpet1 ,select ten out of the     
whole assembly1 and introduce  them to  
us4 ,we have heard from the ,lord that  
,he will prepare them so as  to prevent 
the heat and light1 or the love and     
wisdom1 of our heaven1  from doing them 
any injury during the space of three    
days4 ,ten were  then selected and      
followed the angel4 ,they ascended by a 
steep path up a  certain hill1 and from 
thence up a mountain1 on the summit of  
which was  situated the heaven of those 
angels1 which had before appeared to    
them  at a distance like an expanse in  
the clouds4 ,the gates were opened for  
them2 and after they had passed the     
third gate1 the introducing angel       
hastened to the prince of the society1  
or of that heaven1 and announced  their 
arrival4 ,the prince said1 ,take some of
 my attendants1 and carry  them word    
that their arrival is agreeable to me1  

and introduce them into  my             
reception-room1 and provide for each a  
separate apartment with a  chamber1 and 
appoint some of my attendants and       
servants to wait upon  them and attend  
to their wishes3 all which was done4 ,on
 being  introduced by the angel1 they   
asked whether they might go and see the 
prince2 and the angel replied1 ,it is   
now morning1 and it is not  allowable   
before noon2 till that time every one is
 engaged in his  particular duty and    
employment3 but you are invited to      
dinner1 and then  you will sit at table 
with our prince2 in the meantime ,i will
 introduce  you into his palace1 and    
show you its splendid and magnificent   
contents4    #ab4 ,when they were come  
to the palace1 they first viewed it from
  without4 ,it was large and spacious1  
built of porphyry1 with a foundation  of
 jasper2 and before the gates were six  
lofty columns of lapis lazuli2  the roof
 was of plates of gold1 the lofty       
windows1 of the most  transparent       

crystal1 had frames also of gold4 ,after
 viewing the outside  they were         
introduced within1 and were conducted   
from one apartment to  another2 in each 
of which they saw ornaments of          
inexpressible elegance  and beauty2 and 
beneath the roof were sculptured        
decorations of  inimitable workmanship4 
,near the walls were set silver tables  
overlaid  with gold1 on which were      
placed various implements made of       
precious  stones1 and of entire gems in 
heavenly forms1 with several other      
things1  such as no eye had ever seen on
 earth1 and consequently such as could  
never be supposed to exist in heaven4   
,while they were struck with            
astonishment at these magnificent       
sights1 the angel said1 ,be not         
surprised2 the things which you now     
behold are not the production and       
workmanship of any angelic hand1 but are
 framed by the ,builder of the          
universe1 and presented as a gift to our
 prince2 wherefore the  architectonic   

art is here in its essential perfection1
 and hence are  derived all the rules of
 that art which are known and practised 
in the  world4 ,the angel further said1 
,you may possibly conceive that such    
objects charm our eyes1 and infatuate us
 by their grandeur1 so that we  consider
 them as constituting the joys of our   
heaven3 this however is  not the case2  
for our affections not being set on such
 things1 they are  only contributory to 
the joys of our hearts2 and therefore1  
so far as we  contemplate them as such1 
and as the workmanship of ,god1 so far  
we  contemplate in them the divine      
omnipotence and mercy4    #ac4 ,after   
this the angel said to them1 ,it is not 
yet noon3 come with me  into our        
prince's garden1 which is near the      
palace4 ,so they went with  him2 and as 
they were entering1 he said1 ,behold    
here the most  magnificent of all the   
gardens in our heavenly society6 ,but   
they  replied1 ,how6 there is no garden 
here4 ,we see only one tree1 and on its 

branches and at its top as it were      
golden fruit and silver leaves1 with    
their edges adorned with emeralds1 and  
beneath the tree little children  with  
their nurses4 ,hereupon the angel1 with 
an inspired voice said1  ,this tree is  
in the midst of the garden2 some of us  
call it the tree of  our heaven1 and    
some1 the tree of life4 ,but advance    
nearer1 and your  eyes will be opened1  
and you will see the garden4 ,they did  
so1 and  their eyes were opened1 and    
they saw numerous trees bearing an      
abundance  of fine flavored fruit1      
entwined about with young vines1 whose  
tops with  their fruit inclined towards 
the tree of life in the midst4 ,these   
trees  were planted in a continuous     
series1 which1 proceeding from a point1 
and  being continued into endless       
circles1 or gyrations1 as of a perpetual
  spiral1 formed a perfect spiral of    
trees1 wherein one species  continually 
succeeded another1 according to the     
worth and excellence of  their fruit4   

,the circumgyration began at a          
considerable distance from  the tree in 
the midst1 and the intervening space was
 radiant with a beam  of light1 which   
caused the trees in the circle to shine 
with a graduated  splendor that was     
continued from the first to the last4   
,the first trees  were the most         
excellent of all1 abounding with the    
choicest fruits1 and  were called       
paradisiacal trees1 being such as are   
never seen in any  country of the       
natural world1 because none such ever   
grew or could grow  there4 ,these were  
succeeded by olive-trees1 the olives by 
vines1 these  by sweet-scented shrubs1  
and these again by timber trees1 whose  
wood was  useful for building4 ,at      
stated intervals in this spiral or gyre 
of  trees1 were interspersed seats1     
formed of the young shoots of the trees 
behind1 brought forward and entwined in 
each other1 while the fruit of  the     
trees hanging over at the same time     
enriched and adorned them4 ,at  this    

perpetually winding circle of trees1    
there were passages which  opened into  
flower-gardens1 and from them into      
shrubberies1 laid out  into areas and   
beds4 ,at the sight of all these things 
the companions of  the angels exclaimed1
 ,behold heaven in form6 wherever we    
turn our eyes  we feel an influx of     
somewhat celestially-paradisiacal1 which
 is not to  be expressed4 ,at this the  
angel rejoicing said1 ,all the gardens  
of our  heaven are representative forms 
or types of heavenly beatitudes in their
  origins2 and because the influx of    
these beatitudes elevated your minds1   
therefore you exclaimed1 ',behold heaven
 in form6' but those who do not  receive
 that influx1 regard these paradisiacal 
gardens only as common  woods or        
forests4 ,all those who are under the   
influence of the love of  use receive   
the influx2 but those who are under the 
influence of the  love of glory not     
originating in use1 do not receive it4  
,afterwards he  explained to them what  

every particular thing in the garden    
represented  and signified4    #ad4     
,while they were thus employed1 there   
came a messenger from the  prince1 with 
an invitation to them to dine with him2 
and at the same  time two attendants    
brought garments of fine linen1 and     
said1 ,put on  these2 for no one is     
admitted to the prince's table unless he
 be clothed  in the garments of heaven4 
,so they put them on1 and accompanied   
their  angel1 and were shewn into a     
drawing-room belonging to the palace1   
where  they waited for the prince2 and  
there the angel introduced them to the  
company and conversation of the grandees
 and nobles1 who were also  waiting for 
the prince's appearing4 ,and lo6 in     
about an hour the doors  were opened1   
and through one larger than the rest1 on
 the western side1  he was seen to enter
 in stately procession4 ,his inferior   
counsellors  went before him1 after them
 his privy-counsellors1 and next the    
chief  officers belonging to the court2 

in the middle of these was the prince2  
after him followed courtiers of various 
ranks1 and lastly the guards2 in  all   
they amounted to a hundred and twenty4  
,then the angel1 advancing  before the  
ten strangers1 who by their dress now   
appeared like inmates  of the place1    
approached with them towards the prince1
 and reverently  introduced them to his 
notice2 and the prince1 without stopping
 the  procession1 said to them1 ,come   
and dine with me4 ,so they followed him 
into the dining-hall1 where they saw a  
table magnificently set out1  having in 
the middle a tall golden pyramid with a 
hundred branches in  three rows1 each   
branch having a small dish1 or basket1  
containing a  variety of sweetmeats and 
preserves1 with other delicacies made of
 bread  and wine2 and through the middle
 of the pyramid there issued as it were 
a bubbling fountain of nectareous wine1 
the stream of which1 falling  from the  
summit of the pyramid separated into    
different channels and  filled the cups4

 ,at the sides of this pyramid were     
various heavenly  golden forms1 on which
 were dishes and plates covered with all
 kinds of  food4 ,the heavenly forms    
supporting the dishes and plates were   
forms of  art1 derived from wisdom1 such
 as cannot be devised by any human art1 
or  expressed by any human words3 the   
dishes and plates were of silver1 on    
which were engraved forms similar to    
those that supported them2 the cups     
were transparent gems4 ,such was the    
splendid furniture of the table4    #ae4
 ,as regards the dress of the prince and
 his ministers1 the prince  wore a long 
purple robe1 set with silver stars      
wrought in needle-work2  under this robe
 he had a tunic of bright silk of a blue
 or hyacinthine  color2 this was open   
about the breast1 where there appeared  
the forepart  of a kind of zone or      
ribbon1 with the ensign of his society2 
the badge  was an eagle sitting on her  
young at the top of a tree2 this was    
wrought  in polished gold set with      

diamonds4 ,the counsellors were dressed 
nearly  after the same manner1 but      
without the badge2 instead of which they
 wore  sapphires curiously cut1 hanging 
from their necks by a golden chain4 ,the
  courtiers wore brownish cloaks1       
wrought with flowers encompassing young 
eagles2 their tunics were of an         
opal-colored silk1 so were also their   
lower garments2 thus were they dressed4 
#af4 ,the privy-counsellors1 with those 
of inferior order1 and the  grandees    
stood around the table1 and by command  
of the prince folded  their hands1 and  
at the same time in a low voice said a  
prayer of  thanksgiving to the ,lord2   
and after this1 at a sign from the      
prince1  they reclined on couches at the
 table4 ,the prince then said to the ten
  strangers1 ,do ye also recline with   
me2 behold1 there are your couches3  so 
they reclined2 and the attendants1 who  
were before sent by the prince  to wait 
upon them1 stood behind them4 ,then said
 the prince to them1  ,take each of you 

a plate from its supporting form1 and   
afterwards a  dish from the pyramid2 and
 they did so2 and lo6 instantly new     
plates  and dishes appeared in the place
 of those that were taken away2 and     
their cups were filled with wine that   
streamed from the fountain out of  the  
tall pyramid3 and they ate and drank4   
,when dinner was about half  ended1 the 
prince addressed the ten new guests1 and
 said1 ,i have been  informed that you  
were convened in the country which is   
immediately  under this heaven1 in order
 to declare your thoughts respecting the
 joys  of heaven and eternal happiness  
thence derived1 and that you professed  
different opinions each according to his
 peculiar ideas of delight  originating 
in the bodily senses4 ,but what are the 
delights of the  bodily senses without  
those of the soul8 ,the former are      
animated by the  latter4 ,the delights  
of the soul in themselves are           
imperceptible  beatitudes2 but1 as they 
descend into the thoughts of the mind1  

and  thence into the sensations of the  
body1 they become more and more         
perceptible3 in the thoughts of the mind
 they are perceived as  satisfactions1  
in the sensations of the body as        
delights1 and in the  body itself as    
pleasures4 ,eternal happiness is derived
 from the latter  and the former taken  
together2 but from the latter alone     
there results a  happiness not eternal  
but temporary1 which quickly comes to an
 end and  passes away1 and in some cases
 becomes unhappiness4 ,you have now seen
  that all your joys are also joys of   
heaven1 and that these are far more     
excellent than you could have conceived2
 yet such joys do not inwardly  affect  
our minds4 ,there are three things which
 enter by influx from the  ,lord as a   
one into our souls2 these three as a    
one1 or this trine1 are  love1 wisdom1  
and use4 ,love and wisdom of themselves 
exist only ideally1  being confined to  
the affections and thoughts of the mind2
 but in use  they exist really1 because 

they are together in act and bodily     
employment2 and where they exist really1
 there they also subsist4 ,and as  love 
and wisdom exist and subsist in use1 it 
is by use we are affected2  and use     
consists in a faithful1 sincere1 and    
diligent discharge of the  duties of our
 calling4 ,the love of use1 and a       
consequent application to  it1 preserve 
the powers of the mind1 and prevent     
their dispersion2 so  that the mind is  
guarded against wandering and           
dissipation1 and the  imbibing of false 
lusts1 which with their enchanting      
delusions flow in  from the body and the
 world through the senses1 whereby the  
truths of  religion and morality1 with  
all that is good in either1 become the  
sport  of every wind2 but the           
application of the mind to use binds and
 unites  those truths1 and disposes the 
mind to become a form receptible of the 
wisdom thence derived2 and in this case 
it extirpates the idle sports  and      
pastimes of falsity and vanity1         

banishing them from its centre  towards 
the circumference4 ,but you will hear   
more on this subject from  the wise ones
 of our society1 when ,i will send to   
you in the afternoon4  ,so saying1 the  
prince arose1 and the new guests along  
with him1 and  bidding them farewell1 he
 charged the conducting angel to lead   
them back  to their private apartments1 
and there to show them every token of   
civility and respect1 and also to invite
 some courteous and agreeable  company  
to entertain them with conversation     
respecting the various joys  of this    
society4    #ag4 ,the angel executed the
 prince's charge2 and when they were    
turned to  their private apartments1 the
 company1 invited from the city to      
inform  them respecting the various joys
 of the society1 arrived1 and after the 
usual compliments entered into          
conversation with them as they walked   
along in a strain at once entertaining  
and elegant4 ,but the conducting  angel 
said1 ,these ten men were invited into  

this heaven to see its  joys1 and to    
receive thereby a new idea concerning   
eternal happiness4  ,acquaint us        
therefore with some of its joys which   
affect the bodily  senses2 and          
afterwards1 some wise ones will arrive1 
who will acquaint us  with what renders 
those joys satisfactory and happy4 ,then
 the company  who were invited from the 
city related the following              
particulars3--#a4  ,there are here days 
of festivity appointed by the prince1   
that the mind1  by due relaxation1 may  
recover from the weariness which an     
emulative  desire may occasion in       
particular cases4 ,on such days we have 
concerts  of music and singing in the   
public places1 and out of the city are  
exhibited games and shows3 in the public
 places at such times are raised        
orchestras surrounded with balusters    
formed of vines wreathed together1  from
 which hang bunches of ripe grapes2     
within these balusters in three  rows1  
one above another1 sit the musicians1   

with their wind and stringed            
instruments of various tones1 both high 
and low1 loud and soft2 and near  them  
are singers of both sexes who entertain 
the citizens with the  sweetest music   
and singing1 both in concert and solo1  
varied at times as  to its particular   
kind3 these concerts continue on those  
days of  festivity from morning till    
noon1 and afterwards till evening4 #b4  
,moreover1 every morning from the houses
 around the public places we hear  the  
sweetest songs of virgins and young     
girls1 which resound though the  whole  
city4 ,it is an affection of spiritual  
love1 which is sung every  morning2 that
 is1 it is rendered sonorous by         
modifications of the voice  in singing1 
or by modulations4 ,the affection in the
 song is perceived as  the real         
affection1 flowing into the minds of the
 hearers1 and exciting  them to a       
correspondence with it3 such is the     
nature of heavenly  singing4 ,the       
virgin-singers say1 that the sound of   

their song is as it  were self-inspired 
and self-animated from within1 and      
exalted with  delight according to the  
reception it meets with from the        
hearers4 ,when  this is ended1 the      
windows of the houses around the public 
places1 and  likewise of those in the   
streets1 are shut1 and so also are the  
doors2  and then the whole city is      
silent1 and no noise heard in any part  
of it1  nor is any person seen loitering
 in the streets1 but all are intent on  
their work and the duties of their      
calling4 #c4 ,at noon1 however1 the     
doors are opened1 and in the afternoon  
also the windows in some houses1  and   
boys and girls are seen playing in the  
streets1 while their masters  and       
mistresses sit in the porches of their  
houses1 watching over them1  and keeping
 them in order4 #d4 ,at the extreme     
parts of the city there are  various    
sports of boys and young men1 as        
running1 hand-ball1 tennis1  c42 there  
are besides trials of skill among the   

boys1 in order to  discover the         
readiness of their wit in speaking1     
acting1 and perceiving2  and such as    
excel receive some leaves of laurel as a
 reward2 not to  mention other things of
 a like nature1 designed to call forth  
and  exercise the latent talents of the 
young people4 #e4 ,moreover out of the  
city are exhibited stage-entertainments1
 in which the actors represent  the     
various graces and virtues of moral     
life1 among whom are inferior           
characters for the sake of relatives4   
,and one of the ten asked1 ,how  for the
 sake of relatives8 ,and they replied1  
,no virtue with its graces  and         
beauties1 can be suitably represented   
except by means of relatives1  in which 
are comprised and represented all its   
graces and beauties1 from  the greatest 
to the least2 and the inferior          
characters represent the  least1 even   
till they become extinct2 but it is     
provided by law1 that  nothing of the   
opposite1 which is indecorous and       

dishonorable1 should be  exhibited1     
except figuratively1 and as it were     
remotely4 ,the reason of  which         
provision is1 because nothing that is   
honorable and good in any  virtue can by
 successive progressions pass over to   
what is dishonorable  and evil3 it only 
proceeds to its least1 when it perishes2
 and when that  is the case1 the        
opposite commences2 wherefore heaven1   
where all things  are honorable and     
good1 has nothing in common with hell1  
where all  things are dishonorable and  
evil4    #ah4 ,during this conversation1
 a servant came in and brought word1    
that  the eight wise ones1 invited by   
the prince's order1 were arrived1 and   
wished to be admitted2 whereupon the    
angel went out to receive and  introduce
 them3 and presently the wise ones1     
after the customary  ceremonies of      
introduction1 began to converse with    
them on the  beginnings and increments  
of wisdom1 with which they intermixed   
various  remarks respecting its         

progression1 shewing1 that with the     
angels it  never ceases or comes to a   
period1 but advances and increases to   
eternity4 ,hereupon the attendant angel 
said to them1 ,our prince at  table     
while talking with these strangers      
respecting the seat or abode of  wisdom1
 showed that it consists in use3 if     
agreeable to you1 be pleased  to        
acquaint them further on the same       
subject4 ,they therefore said1  ,man1 at
 his first creation1 was endued with    
wisdom and its love1 not  for the sake  
of himself1 but that he might           
communicate it to others from  himself4 
,hence it is a maxim inscribed on the   
wisdom of the wise1 that  no one is wise
 for himself alone1 or lives for        
himself1 but for others  at the same    
time3 this is the origin of society1    
which otherwise could  not exist4 ,to   
live for others is to perform uses4     
,uses are the bonds of  society1 which  
are as many in number as there are good 
uses2 and the  number of uses is        

infinite4 ,there are spiritual uses1    
such as regard  love to ,god and love   
towards our neighbour2 there are moral  
and civil  uses1 such as regard the love
 of the society and state to which a man
  belongs1 and of his fellow-citizens   
among whom he lives2 there are  natural 
uses1 which regard the love of the world
 and its necessities2  and there are    
corporeal uses1 such as regard the love 
of  self-preservation with a view to    
superior uses4 ,all these uses are      
inscribed on man1 and follow in order   
one after another2 and when they  are   
together1 one is in the other4 ,those   
who are in the first uses1  which are   
spiritual1 are in all the succeeding    
ones1 and such persons  are wise2 but   
those who are not in the first1 and yet 
are in the second1  and thereby in the  
succeeding ones1 are not so highly      
principled in  wisdom1 but only appear  
to be so by virtue of an external       
morality and  civility2 those who are   
neither in the first nor second1 but    

only in the  third and fourth1 have not 
the least pretensions to wisdom2 for    
they are  satans1 loving only the world 
and themselves for the sake of the      
world2  but those who are only in the   
fourth1 are least wise of all2 for they 
are devils1 because they live to        
themselves alone1 and only to others    
for the sake of themselves4 ,moreover1  
every love has its particular  delight2 
for it is by delight that love is kept  
alive2 and the delight  of the love of  
uses is a heavenly delight1 which enters
 into succeeding  delights in their     
order1 and according to the order of    
succession1  exalts them and makes them 
eternal4 ,after this they enumerated the
  heavenly delights proceeding from the 
love of uses1 and said1 that they  are a
 thousand times ten thousand2 and that  
all who enter heaven enter  into those  
delights4 ,with further wise            
conversation on the love of use1  they  
passed the day with them until evening4 
#ai4 ,towards evening there came a      

messenger clothed in linen to the ten   
strangers who attended the angel1 and   
invited them to a  marriage-ceremony    
which was to be celebrated the next day1
 and the  strangers were much rejoiced  
to think that they were also to be      
present  at a marriage-ceremony in      
heaven4 ,after this they were conducted 
to the  house of one of the counsellors1
 and supped with him2 and after supper  
they returned to the palace1 and each   
retired to his own chamber1 where  they 
slept till morning4 ,when they awoke1   
they heard the singing of the  virgins  
and young girls from the houses around  
the public places of  resort1 which we  
mentioned above4 ,they sung that morning
 the affection  of conjugial love2 the  
sweetness of which so affected and moved
 the  hearers1 that they perceived      
sensibly a blessed serenity instilled   
into  their joys1 which at the some time
 exalted and renewed them4 ,at the hour 
appointed the angel said1 ,make         
yourselves ready1 and put on the        

heavenly garments which our prince sent 
you2 and they did so1 and lo6  the      
garments were resplendent as with a     
flaming light2 and on their  asking the 
angel1 ,whence is this8 he replied1     
,because you are going  to a            
marriage-ceremony2 and when that is the 
case1 our garments always  assume a     
shining appearance1 and become marriage 
garments4    #bj4 ,after this the angel 
conducted them to the house where the   
nuptials  were to be celebrated1 and the
 porter opened the door2 and presently  
being admitted within the house1 they   
were received and welcomed by an  angel 
sent from the bridegroom1 and were      
introduced and shewn to the  seats      
intended for them3 and soon after they  
were invited into an  ante-chamber1 in  
the middle of which they saw a table1   
and on it a  magnificent candlestick    
with seven branches and sconces of gold3
 against  the walls there were hung     
silver lamps1 which being lighted made  
the  atmosphere appear of a golden hue3 

and they observed on each side of the   
candlestick two tables1 on which were   
set loaves in three rows2 there  were   
tables also at the four corners of the  
room1 on which were placed  crystal     
cups4 ,while they were viewing these    
things1 lo6 a door opened  from a closet
 near the marriage-chamber1 and six     
virgins came out1 and  after them the   
bridegroom and the bride1 holding each  
other by the hand1  and advancing       
towards a seat placed opposite to the   
candlestick1 on  which they seated      
themselves1 the bridegroom on the left  
hand1 and the  bride on the right1 while
 the six virgins stood by the seat near 
the  bride4 ,the bridegroom was dressed 
in a robe of bright purple1 and a  tunic
 of fine shining linen1 with an ephod1  
on which was a golden plate  set round  
with diamonds1 and on the plate was     
engraved a young eagle1  the            
marriage-ensign of that heavenly        
society2 on his head he wore a  mitre3  
the bride was dressed in a scarlet      

mantle1 under which was a  gown1        
ornamented with fine needle-work1 that  
reached from her neck to  her feet1 and 
beneath her bosom she wore a golden     
girdle1 and on her  head a golden crown 
set with rubies4 ,when they were thus   
seated1 the  bridegroom turning himself 
towards the bride1 put a golden ring on 
her  finger2 he then took bracelets and 
a pearl necklace1 and clasped the       
bracelets about her wrists1 and the     
necklace about her neck1 and said1      
,accept these pledges2 and as she       
accepted them he kissed her1 and  said1 
,now thou art mine2 and he called her   
his wife4 ,on this all the  company     
cried out1 ,may the divine blessing be  
upon you6 ,these words  were first      
pronounced by each separately1 and      
afterwards by all  together4 ,they were 
pronounced also in turn by a certain    
person sent  from the prince as his     
representative2 and at that instant the 
ante-chamber was filled with an aromatic
 smoke1 which was a token of  blessing  

from heaven4 ,then the servants in      
waiting took loaves from the  two tables
 near the candlestick1 and cups1 now    
filled with wine1 from  the tables at   
the corners of the room1 and gave to    
each of the guests  his own loaf and his
 own cup1 and they ate and drank4 ,after
 this the  husband and his wife arose1  
and the six virgins attended them with  
the  silver lamps1 now lighted1 in their
 hands to the threshold2 and the        
married pair entered their chamber2 and 
the door was shut4    #ba4 ,afterwards  
the conducting angel talked with the    
guests about his ten  companions1       
acquainting them how he was commissioned
 to introduce them1  and shew them the  
magnificent things contained in the     
prince's palace1  and other wonderful   
sights2 and how they had dined at table 
with him1  and afterwards had conversed 
with the wise ones of the society2 and  
he  said1 ,may ,i be permitted to       
introduce them also to you1 in order    
that  they may enjoy the pleasure of    

your conversation8 ,so he introduced    
them1 and they entered into discourse   
together4 ,then a certain wise          
personage1 one of the marriage-guests1  
said1 ,do you understand the  meaning of
 what you have seen8 ,they replied1 ,but
 little2 and then  they asked him1 ,why 
was the bridegroom1 who is now a        
husband1 dressed  in that particular    
manner8 ,he answered1 ,because the      
bridegroom1 now a  husband1 represented 
the ,lord1 and the bride1 who is now a  
wife1  represented the church2 for      
marriages in heaven represent the       
marriage  of the ,lord with the church4 
,this is the reason why he wore a mitre 
on  his head1 and was dressed in a robe1
 a tunic1 and an ephod1 like ,aaron2    
and why the bride had a crown on her    
head1 and wore a mantle like a  queen2  
but to-morrow they will be dressed      
differently1 because this               
representation lasts no longer than     
to-day4 ,they further asked1 ,since  he 
represented the ,lord1 and she the      

church1 why did she sit at his  right   
hand8 ,the wise one replied1 ,because   
there are two things which  constitute  
the marriage of the ,lord with the      
church--love and wisdom2  the ,lord is  
love1 and the church is wisdom2 and     
wisdom is at the right  hand of love2   
for every member of the church is wise  
as of himself1 and  in proportion as he 
is wise he receives love from the ,lord4
 ,the right  hand also signifies power2 
and love has power by means of wisdom2  
but1  as we have just observed1 after   
the marriage-ceremony the representation
  is changed2 for then the husband      
represents wisdom1 and the wife the     
love of his wisdom4 ,this love however  
is not primary1 but secondary  love2    
being derived from the ,lord to the wife
 through the wisdom of the  husband3 the
 love of the ,lord1 which is the primary
 love1 is the  husband's love of being  
wise2 therefore after marriage1 both    
together1  the husband and his wife1    
represent the church4 ,they asked again1

 ,why  did not you men stand by the     
bridegroom1 now the husband1 as the six 
virgins stood by the bride1 now the     
wife8 ,the wise one answered1  ,because 
we to-day are numbered among the        
virgins2 and the number six  signifies  
all and what is complete4 ,but they     
said1 ,explain your  meaning4 ,he       
replied1 ,virgins signify the church2   
and the church  consists of both sexes3 
therefore also we1 with respect to the  
church1  are virgins4 ,that this is the 
case1 is evident from these words in the
  ,revelation3 ',these are those who    
were not defiled with women2 for they   
are ,virgins3 and they follow the ,lamb 
whithersoever he goeth1' chap4  xiv4 #d4
 ,and as virgins signify the church1    
therefore the ,lord likened it  to ten  
,virgins invited to a marriage1 ,mat4   
xxv4 ,and as ,israel1 ,zion1 and        
,jerusalem1 signify the church1         
therefore mention is so often made in   
the  ,word1 of the ,virgin and ,daughter
 of ,israel1 of ,zion1 and of           

,jerusalem4  ,the ,lord also describes  
his marriage with the church in these   
words3  'upon thy right hand did stand  
the ,queen in gold of ,ophir3 her       
clothing  is of wrought gold3 she shall 
be brought unto the king in raiment of  
needlework3 the ,virgins her companions 
that follow her shall enter into  the   
king's palace4' ,psalm xlv4 #i-af4      
,lastly they asked1 ,is it not          
expedient that a priest be present and  
minister at the marriage  ceremony8 ,the
 wise one answered1 ,this is expedient  
on the  earth1 but not in the heavens1  
by reason of the representation of the  
,lord himself and the church4 ,on the   
earth they are not aware of this2  but  
even with us a priest ministers in      
whatever relates to betrothings1  or    
marriage contracts1 and hears1 receives1
 confirms1 and consecrates  the consent 
of the parties4 ,consent is the         
essential of marriage2 all  succeeding  
ceremonies are its formalities4    #bb4 
,after this the conducting angel went to

 the six virgins1 and gave  them an     
account of his companions1 and requested
 that they would  vouchsafe to join     
company with them4 ,accordingly they    
came2 but when  they drew near1 they    
suddenly retired1 and went into the     
ladies'  apartment to the virgins their 
companions4 ,on seeing this1 the        
conducting angel followed them1 and     
asked why they retired so suddenly      
without entering into conversation8     
,they replied4 ,we cannot approach3  and
 he said1 ,why not8 ,they answered1 ,we 
do not know2 but we perceived  something
 which repelled us and drove us back    
again4 ,we hope they will  excuse us4   
,the angel then returned to his         
companions1 and told them  what the     
virgins had said1 and added1 ,i         
conjecture that your love of  the sex is
 not chaste4 ,in heaven we love virgins 
for their beauty and  the elegance of   
their manners2 and we love them         
intensely1 but  chastely4 ,hereupon his 
companions smiled and said1 ,you        

conjecture  right3 who can behold such  
beauties near and not feel some         
excitement8    #bc4 ,after much         
entertaining conversation the           
marriage-guests departed1  and also the 
ten strangers with their attendant      
angel2 and the evening  being far       
advanced1 they retired to rest4 ,in the 
morning they heard a  proclamation1     
,,to-,,day ,,is ,,the ,,sabbath4 ,they  
then arose and asked the angel  what it 
meant3 he replied1 ,it is for the       
worship of ,god1 which returns  at      
stated periods1 and is proclaimed by the
 priests4 ,the worship is  performed in 
our temples and lasts about two hours2  
wherefore if it  please you1 come along 
with me1 and ,i will introduce you4 ,so 
they made  themselves ready1 and        
attended the angel1 and entered the     
temple4 ,it was  a large building       
capable of containing about three       
thousand persons1 of  a semicircular    
form1 with benches or seats carried     
round in a continued  sweep according to

 the figure of the temple2 the hinder   
ones being more  elevated than those in 
front4 ,the pulpit in front of the seats
 was drawn  a little from the centre2   
the door was behind the pulpit on the   
left  hand4 ,the ten strangers entered  
with their conducting angel1 who pointed
  out to them the places where they were
 to sit2 telling them1 ,every one  that 
enters the temple knows his own place by
 a kind of innate  perception2 nor can  
he sit in any place but his own3 in case
 he takes  another place1 he neither    
hears nor perceives anything1 and he    
also  disturbs the order2 the           
consequence of which is1 that the priest
 is not  inspired4    #bd4 ,when the    
congregation had assembled1 the priest  
ascended the pulpit1  and preached a    
sermon full of the spirit of wisdom4    
,the discourse was  concerning the      
sanctity of the ,holy ,scriptures1 and  
the conjunction of  the ,lord with both 
worlds1 the spiritual and the natural1  
by means  thereof4 ,in the illustration 

in which he then was1 he fully proved1  
that  that holy book was dictated by    
,jehovah the ,lord1 and that            
consequently  ,he is in it1 so as to be 
the wisdom it contains2 but that the    
wisdom  which is ,himself therein1 lies 
concealed under the sense of the letter1
  and is opened only to those who are in
 the truths of doctrine1 and at  the    
same time in goodness of life1 and thus 
who are in the ,lord1 and the  ,lord in 
them4 ,to his discourse he added a      
votive prayer and descended4  ,as the   
audience were going out1 the angel      
requested the priest to speak  a few    
words of peace with his ten companions2 
so he came to them1 and  they conversed 
together for about half an hour4 ,he    
discoursed concerning  the divine       
trinity--that it is in ,jesus ,christ1  
in whom all the fulness  of the ,godhead
 dwells bodily1 according to the        
declaration of the  apostle ,paul2 and  
afterwards concerning the union of      
charity and faith2  but he said1 the    

union of charity and truth2 because     
faith is truth4    #be4 ,after          
expressing their thanks they returned   
home2 and then the angel  said to them1 
,this is the third day since you came   
into the society of  this heaven1 and   
you were prepared by the ,lord to stay  
here three days2  it is time therefore  
that we separate2 put off therefore the 
garments  sent you by the prince1 and   
put on your own4 ,when they had done so1
  they were inspired with a desire to be
 gone2 so they departed and  descended1 
the angel attending them to the place of
 assembly2 and there  they gave thanks  
to the ,lord for vouchsafing to bless   
them with  knowledge1 and thereby with  
intelligence1 concerning heavenly joys  
and  eternal happiness4    #bf4 ,i again
 solemnly declare1 that these things    
were done and said as  they are related2
 the former in the world of spirits1    
which is  intermediate between heaven   
and hell1 and the latter in the society 
of  heaven to which the angel with the  

trumpet and the conductor belonged4     
,who in the ,christian world would have 
known anything concerning heaven1  and  
the joys and happiness there            
experienced1 the knowledge of which is  
the knowledge of salvation1 unless it   
had pleased the ,lord to open to  some  
person the sight of his spirit1 in order
 to shew and teach them8  ,that similar 
things exist in the spiritual world is  
very manifest from  what were seen and  
heard by the apostle ,john1 as described
 in the  ,revelation2 as that he saw the
 ,son of ,man in the midst of seven     
candlesticks2 also a tabernacle1 temple1
 ark1 and altar in heaven2 a  book      
sealed with seven seals2 the book       
opened1 and horses going forth  thence2 
four animals around the throne2 twelve  
thousand chosen out of  every tribe2    
locusts ascending out of the bottomless 
pit2 a dragon1 and  his combat with     
,michael2 a woman bringing forth a male 
child1 and flying  into a wilderness on 
account of the dragon2 two beasts1 one  

ascending  out of the sea1 the other out
 of the earth2 a woman sitting upon a   
scarlet beast2 the dragon cast out into 
a lake of fire and brimstone2 a  white  
horse and a great supper2 a new heaven  
and a new earth1 and the  holy          
,jerusalem descending described as to   
its gates1 wall1 and  foundation2 also a
 river of the water of life1 and trees  
of life bearing  fruits every month2    
besides several other particulars2 all  
which things  were seen by ,john1 while 
as to his spirit he was in the spiritual
 world  and in heaven3 not to mention   
the things seen by the apostles after   
the  ,lord's resurrection2 and what were
 afterwards seen and heard by ,peter1   
,acts xi42 also by ,paul2 moreover by   
the prophets2 as by ,ezekiel1 who saw   
four animals which were cherubs1 chap i4
 and chap x42 a new temple and a  new   
earth1 and an angel measuring them1     
chap4 xl4-xlviii42 and was led  away to 
,jerusalem1 and saw there abominations3 
and also into ,chaldea  into captivity1 

chap4 viii4 and chap4 xi4 ,the case was 
similar with  ,zechariah1 who saw a man 
riding among myrtles2 also four horns1  
chap4 i4  #h1 and following verses2 and 
afterwards a man with a measuring-line  
in  his hand1 chap4 ii4 #a1 and         
following verses2 likewise a candlestick
 and  two olive trees1 chap4 iv4 #b1 and
 following verses2 also a flying roll   
and an ephah1 chap4 v4 #a1 #f2 also four
 chariots going forth between two       
mountains1 and horses1 chap4 vi4 #a1 and
 following verses4 ,so likewise  with   
,daniel1 who saw four beasts coming up  
out of the sea1 chap4 vii4 #a1  and     
following verses2 also combats of a ram 
and he-goat1 chap4 viii4 #a1  and       
following verses2 who also saw the angel
 ,gabriel1 and had much  discourse with 
him1 chap4 ix43 the youth of ,elisha saw
 chariots and  horses of fire round     
about ,elisha1 and saw them when his    
eyes were  opened1 #b ,kings vi4 #ae1   
and following verses4 ,from these and   
several  other instances in the ,word1  

it is evident1 that the things which    
exist  in the spiritual world1 appeared 
to many both before and after the       
,lord's coming3 is it any wonder then1  
that the same things should now  also   
appear when the church is commencing1 or
 when the ,new ,jerusalem is  coming    
down from the ,lord out of heaven8      
,,on ,,marriages ,,in ,,heaven4    #bg4 
,that there are marriages in heaven     
cannot be admitted as an article  of    
faith by those who imagine that a man   
after death is a soul or  spirit1 and   
who conceive of a soul or spirit as of a
 rarefied ether or  vapor2 who imagine  
also1 that a man will not live as a man 
till after  the day of the last         
judgment2 and in general who know       
nothing respecting  the spiritual world1
 in which angels and spirits dwell1     
consequently in  which there are heavens
 and hells3 and as that world has been  
heretofore  unknown1 and mankind have   
been in total ignorance that the angels 
of  heaven are men1 in a perfect form1  

and in like manner infernal spirits1    
but in an imperfect form1 therefore it  
was impossible for anything to be       
revealed concerning marriages in that   
world2 for if it had it would have  been
 objected1 ,how can a soul be joined    
with a soul1 or a vapor with a  vapor1  
as one married partner with another here
 on earth8 not to  mention other similar
 objections1 which1 the instant they    
were made1  would take away and         
dissipate all faith respecting marriages
 in another  life4 ,but now1 since      
several particulars have been revealed  
concerning  that world1 and a           
description has also been given of its  
nature and  quality1 in the treatise on 
,,heaven ,,and ,,hell1 and also in the  
,,apocalypse  ,,revealed1 the assertion1
 that marriages take place in that      
world1 may be  so far confirmed as even 
to convince the reason by the following 
propositions3 ,i4 ,a man 7homo7 lives a 
man after death4 ,,ii4 ,in this  case a 
male is a male1 and a female a female4  

,,iii4 ,every one's  peculiar love      
remains with him after death4 ,,iv4 ,the
 love of the sex  especially remains2   
and with those who go to heaven1 which  
is the case  with all who become        
spiritual here on earth1 conjugial love 
remains4 ,v4  ,these things fully       
confirmed by ocular demonstration4 ,,vi4
  ,consequently that there are marriages
 in the heavens4 ,,vii4 ,spiritual      
nuptials are to be understood by the    
,lord's words1 where he says1 that      
after the resurrection they are not     
given in marriage4 ,we will now give  an
 explanation of these propositions in   
their order4    #bh4 ,i4 ,a ,,man       
,,lives ,a ,,man ,,after ,,death4 ,that 
a man lives a man after death  has been 
heretofore unknown in the world1 for the
 reasons just now  mentioned2 and1 what 
is surprising1 it has been unknown even 
in the  ,christian world1 where they    
have the ,word1 and illustration thence 
concerning eternal life1 and where the  
,lord himself teaches1 ,that all  the   

dead rise again2 and that ,god is not   
the ,god of the dead but of the  living1
 ,matt4 xxii4 #ca1 #cb4 ,luke xx4 #cg1  
#ch4 ,moreover1 a man1 as to the        
affections and thoughts of his mind1 is 
in the midst of angels and  spirits1 and
 is so consociated with them that were  
he to be separated  from them he would  
instantly die4 ,it is still more        
surprising that this  is unknown1 when  
yet every man that has departed this    
life since the  beginning of creation1  
after his decease has come and does     
still come to  his own1 or1 as it is    
said in the ,word1 has been gathered and
 is  gathered to his own3 besides every 
one has a common perception1 which is   
the same thing as the influx of heaven  
into the interiors of his mind1  by     
virtue of which he inwardly perceives   
truths1 and as it were sees  them1 and  
especially this truth1 that he lives a  
man after death2 a  happy man if he has 
lived well1 and an unhappy one if he has
 lived ill4  ,for who does not think    

thus1 while he elevates his mind in any 
degree  above the body1 and above the   
thought which is nearest to the senses2 
as  is the case when he is interiorly   
engaged in divine worship1 and when he  
lies on his death-bed expecting his     
dissolution2 also when he hears of      
those who are deceased1 and their lot8  
,i have related a thousand  particulars 
respecting departed spirits1 informing  
certain persons that  are now alive     
concerning the state of their deceased  
brethren1 their  married partners1 and  
their friends4 ,i have written also     
concerning the  state of the ,english1  
the ,dutch1 the ,papists1 the ,jews1 the
 ,gentiles1  and likewise concerning the
 state of ,luther1 ,calvin1 and         
,melancthon2 and  hitherto ,i never     
heard any one object1 ,how can such be  
their lot1 when  they are not yet risen 
from their tombs1 the last judgement not
 being  yet accomplished8 ,are they not 
in the meantime mere vaporous and       
unsubstantial souls residing1 in some   

place of confinement 7in quodam  pu seu 
ubi78 ,such objections ,i have never yet
 heard from any quarter2  whence ,i have
 been led to conclude1 that every one   
perceives in himself  that he lives a   
man after death4 ,who that has loved his
 married partner  and his children when 
they are dying or are dead1 will not say
 within  himself 7if his thought be     
elevated above the sensual principles of
 the  body7 that they are in the hand of
 ,god1 and that he shall see them again 
after his own death1 and again be joined
 with them in a life of love and  joy8  
#bi4 ,who1 that is willing1 cannot see  
from reason1 that a man after death  is 
not a mere vapor1 of which no idea can  
be formed but as of a breath  of wind1  
or of air and ether1 and that such vapor
 constitutes or  contains in it the     
human soul1 which desires and expects   
conjunction  with its body1 in order    
that it may enjoy the bodily senses and 
their  delights1 as previously in the   
world8 ,we cannot see1 that if this were

  the case with a man after death1 his  
state would be more deplorable than     
that of fishes1 birds1 and terrestrial  
animals1 whose souls are not  alive1 and
 consequently are not in such anxiety of
 desire and  expectation8 ,supposing a  
man after death to be such a vapor1 and 
thus a  breath of wind1 he would either 
fly about in the universe1 or according 
to certain traditions1 would be reserved
 in a place of confinement1 or  in the  
limbo of the ancient fathers1 until the 
last judgement4 ,who  cannot hence from 
reason conclude1 that those who have    
lived since the  beginning of creation1 
which is computed to be about six       
thousand years  ago1 must be still in a 
similar anxious state1 and progressively
 more  anxious1 because all expectation 
arising from desire produces anxiety1   
and being continued from time to time   
increases it2 consequently1 that  they  
must still be either floating about in  
the universe1 or be kept  shut up in    
confinement1 and thereby in extreme     

misery2 and that must be  the case with 
,adam and his wife1 with ,abraham1      
,isaac1 and ,jacob1 and  with all who   
have lived since that time8 ,all this   
being supposed true1  it must needs     
follow1 that nothing would be more      
deplorable than to be  born a man4 ,but 
the reverse of this is provided by the  
,lord1 who is  ,jehovah from eternity   
and the ,creator of the universe2 for   
the state of  the man that conjoins     
himself with him by a life according to 
his  precepts1 becomes more blessed and 
happy after death than before it in  the
 world2 and it is more blessed and happy
 from this circumstance1 that  the man  
then is spiritual1 and a spiritual man  
is sensible of and  perceives spiritual 
delight1 which is a thousand times      
superior to  natural delight4    #cj4   
,that angels and spirits are men1 may   
plainly appear from those seen  by      
,abraham1 ,gideon1 ,daniel1 and the     
prophets1 and especially by ,john  when 
he wrote the ,revelation1 and also by   

the women in the ,lord's  sepulchre1    
yea1 from the ,lord himself as seen by  
the disciples after his  resurrection4  
,the reason of their being seen was1    
because the eyes of  the spirits of     
those who saw them were opened2 and when
 the eyes of the  spirit are opened1    
angels appear in their proper form1     
which is the  human2 but when the eyes  
of the spirit are closed1 that is1 when 
they  are veiled by the vision of the   
bodily eyes1 which derive all their     
impressions from the material world1    
then they do not appear4    #ca4 ,it is 
however to be observed1 that a man after
 death is not a  natural1 but a         
spiritual man2 nevertheless he still    
appears in all  respects like himself2  
and so much so1 that he knows not but1  
that he is  still in the natural world3 
for he has a similar body1 countenance1 
speech1 and senses2 for he has a similar
 affection and thought1 or will  and    
understanding4 ,he is indeed actually   
not similar1 because he is a  spiritual1

 and consequently an interior man2 but  
the difference does not  appear to him1 
because he cannot compare his spiritual 
state with his  former natural state1   
having put off the latter1 and being in 
the  former2 therefore ,i have often    
heard such persons say1 that they know  
not but that they are in the former     
world1 with this difference1  however1  
that they no longer see those whom they 
had left in that world2  but that they  
see those who had departed out of it1 or
 were deceased4  ,the reason why they   
now see the latter and not the former1  
is1 because  they are no longer natural 
men1 but spiritual or substantial2 and a
  spiritual or substantial man sees a   
spiritual or substantial man1 as a      
natural or material man sees a natural  
or material man1 but not vice  versa1 on
 account of the difference between what 
is substantial and  what is material1   
which is like the difference between    
what is prior and  what is posterior2   
and what is prior1 being in itself      

purer1 cannot  appear to what is        
posterior1 which in itself is grosser2  
nor can what is  posterior1 being       
grosser1 appear to what is prior1 which 
in itself is  purer2 consequently an    
angel cannot appear to a man of this    
world1 nor a  man of this world to an   
angel4 ,the reason why a man after death
 is a  spiritual or substantial man1 is1
 because this spiritual or substantial  
man lay inwardly concealed in the       
natural or material man2 which natural  
or material man was to it as a covering1
 or as a skin about to be cast  off2 and
 when the covering or skin is cast off1 
the spiritual or  substantial man comes 
forth1 a purer1 interior1 and more      
perfect man4  ,that the spiritual man is
 still a perfect man1 notwithstanding   
his being  invisible to the natural man1
 is evident from the ,lord's being seen 
by  the apostles after his resurrection1
 when he appeared1 and presently he  did
 not appear2 and yet he was a man like  
to himself both when seen and  when not 

seen3 it is also said1 that when they   
saw him1 their eyes were  opened4       
#cb4 ,,ii4 ,,in ,,this ,,case ,a ,,male 
,,is ,a ,,male1 ,,and ,a ,,female ,a    
,,female4 ,since a  man 7homo7 lives a  
man after death1 and man is male and    
female1 and  there is such a distinction
 between the male principle and the     
female  principle1 that the one cannot  
be changed into the other1 it follows1  
that after death the male lives a male1 
and the female a female1 each  being a  
spiritual man4 ,it is said that the male
 principle cannot be  changed into the  
female principle1 nor the female into   
the male1 and  that therefore after     
death the male is a male1 and the female
 a female2  but as it is not known in   
what the masculine principle essentially
  consists1 and in what the feminine1 it
 may be expedient briefly to  explain   
it4 ,the essential distinction between  
the two is this3 in the  masculine      
principle1 love is inmost1 and its      
covering is wisdom2 or1  what is the    

same1 the masculine principle is love   
covered 7or veiled7 by  wisdom2 whereas 
in the feminine principle1 the wisdom of
 the male is  inmost1 and its covering  
is love thence derived2 but this latter 
love is  feminine1 and is given by the  
,lord to the wife through the wisdom of 
the  husband2 whereas the former love is
 masculine1 which is the love of        
growing wise1 and is given by the ,lord 
to the husband according to the         
reception of wisdom4 ,it is from this   
circumstance1 that the male is the      
wisdom of love1 and the female is the   
love of that wisdom2 therefore  from    
creation there is implanted in each a   
love of conjunction so as to  become a  
one2 but on this subject more will be   
said in the following  pages4 ,that the 
female principle is derived from the    
male1 or that the  woman was taken out  
of the man1 is evident from these words 
in ,genesis3  ,jehovah ,god took out one
 of the man's ribs1 and closed up the   
flesh in  the place thereof2 and he     

builded the rib1 which he had taken out 
of the  man1 into a woman2 and he       
brought her to the man2 and the man     
said1 ,this  is bone of my bones1 and   
flesh of my flesh2 hence she shall be   
called  ,eve1 because she was taken out 
of man1 chap4 ii4 #ba-bc3 the           
signification of a rib and of flesh will
 be shewn elsewhere4    #cc4 ,from this 
primitive formation it follows1 that by 
birth the  character of the male is     
intellectual1 and that the female       
character  partakes more of the will    
principle2 or1 what amounts to the same1
 that  the male is born into the        
affection of knowing1 understanding1 and
  growing wise1 and the female into the 
love of conjoining herself with  that   
affection in the male4 ,and as the      
interiors form the exteriors to  their  
own likeness1 and the masculine form is 
the form of intellect1 and  the feminine
 is the form of the love of that        
intellect1 therefore the  male and the  
female differ as to the features of the 

face1 the tone of  the voice1 and the   
form of the body2 the male having harder
 features1 a  harsher tone of voice1 a  
stronger body1 and also a bearded chin1 
and in  general a form less beautiful   
than that of the female2 they differ    
also  in their gestures and manners2 in 
a word1 they are not exactly similar  in
 a single respect2 but still1 in every  
particular of each1 there is a  tendency
 to conjunction2 yea1 the male principle
 in the male1 is male in  every part of 
his body1 even the most minute1 and also
 in every idea of  his thought1 and     
every spark of his affection2 the same  
is true of the  female principle in the 
female2 and since of consequence the one
 cannot  be changed into the other1 it  
follows1 that after death a male is a   
male1 and a female a female4    #cd4    
,,iii4 ,,every ,,one',s ,,peculiar      
,,love ,,remains ,,with ,,him ,,after   
,,death4 ,man  knows that there is such 
a thing as love2 but he does not know   
what love  is4 ,he knows that there is  

such a thing from common discourse2 as  
when  it is said1 that such a one loves 
me1 that a king loves his subjects1  and
 subjects love their king2 that a       
husband loves his wife1 and a  mother   
her children1 and vice versa2 also when 
it is said1 that any  one loves his     
country1 his fellow citizens1 and his   
neighbour2 in like  manner of things    
abstracted from persons2 as when it is  
said that a man  loves this or that4    
,but although the term love is thus     
universally  applied in conversation1   
still there is scarcely any one that    
knows what  love is3 even while         
meditating on the subject1 as he is not 
then able to  form any distinct idea    
concerning it1 and thus not to fix it as
 present  in the light of the           
understanding1 because of its having    
relation not to  light but to heat1 he  
either denies its reality1 or he calls  
it merely  an influent effect arising   
from the sight1 the hearing1 and the    
conversation1 and thus accounts for the 

motions to which it gives birth2  not   
being at all aware1 that love is his    
very life1 not only the common  life of 
his whole body and of all his thoughts1 
but also the life of all  their         
particulars4 ,a wise man may perceive   
this from the consideration1  that if   
the affection of love be removed1 he is 
incapable both of  thinking and acting2 
for in proportion as that affection     
grows cold1 do  not thought1 speech1 and
 action grow cold also8 and in          
proportion as  that affection grows     
warm1 do not they also grow warm in the 
same  degree8 ,love therefore is the    
heat of the life of man 7hominis71 or   
his vital heat4 ,the heat of the blood1 
and also its redness1 are from  this    
source alone4 ,the fire of the angelic  
sun1 which is pure love1  produces this 
effect4    #ce4 ,that every one has his 
own peculiar love1 or a love distinct   
from  that of another2 that is1 that no 
two men have exactly the same love1  may
 appear from the infinite variety of    

human countenances1 the  countenance    
being a type of the love2 for it is well
 known that the  countenance is changed 
and varied according to the affection of
 love2 a  man's desires also1 which are 
of love1 and likewise his joys and      
sorrows1 are manifested in the          
countenance4 ,from this consideration it
  is evident1 that every man is his own 
peculiar love2 yea1 that he is the  form
 of his love4 ,it is however to be      
observed1 that the interior man1  which 
is the same with his spirit which lives 
after death1 is the form  of his love1  
and not so the exterior man which lives 
in this world1  because the latter has  
learnt from infancy to conceal the      
desires of his  love2 yea1 to make a    
pretence and show of desires which are  
different  from his own4    #cf4 ,the   
reason why every one's peculiar love    
remains with him after  death1 is1      
because1 as was said just above1 n4 #cd1
 love is a man's  7hominis7 life2 and   
hence it is the man himself4 ,a man also

 is his own  peculiar thought1 thus his 
own peculiar intelligence and wisdom2   
but  these make a one with his love2 for
 a man thinks from this love and        
according to it2 yea1 if he be in       
freedom1 he speaks and acts in like     
manner2 from which it may appear1 that  
love is the esse or essence of  a man's 
life1 and that thought is the existere  
or existence of his  life thence        
derived2 therefore speech and action1   
which are said to flow  from the        
thought1 do not flow from the thought1  
but from the love  through the thought4 
,from much experience ,i have learned   
that a man  after death is not his own  
peculiar thought1 but that he is his own
  peculiar affection and derivative     
thought2 or that he is his own  peculiar
 love and derivative intelligence2 also 
that a man after death  puts off        
everything which does not agree with his
 love2 yea1 that he  successively puts  
on the countenance1 the tone of voice1  
the speech1 the  gestures1 and the      

manners of the love proper to his life3 
hence it is1  that the whole heaven is  
arranged in order according to all the  
varieties of the affections of the love 
of good1 and the whole hell  according  
to all the affections of the love of    
evil4    #cg4 ,,iv4 ,,the ,,love ,,of   
,,the ,,sex ,,especially ,,remains2     
,,and ,,with ,,those ,,who ,,go ,,to    
,,heaven1 ,,which ,,is ,,the ,,case     
,,with ,,all ,,who ,,become ,,spiritual 
,,here ,,on ,,earth1  ,,conjugial ,,love
 ,,remains4 ,the reason why the love of 
the sex remains with  man 7homo7 after  
death1 is1 because after death a male is
 a male and a  female a female2 and the 
male principle in the male is male 7or  
masculine7 in the whole and in every    
part thereof2 and so is the female      
principle in the female2 and there is a 
tendency to conjunction in all  their   
parts1 even the most singular2 and as   
this conjunctive tendency  was implanted
 from creation1 and thence perpetually  
influences1 it  follows1 that the one   

desires and seeks conjunction with the  
other4  ,love1 considered itself1 is a  
desire and consequent tendency to       
conjunction2 and conjugial love to      
conjunction into a one2 for the         
male-man and the female-man were so     
created1 that from two they may  become 
as it were one man1 or one flesh2 and   
when they become a one1  then1 taken    
together they are a man 7homo7 in his   
fulness2 but without  such conjunction1 
they are two1 and each is a divided or  
half-man4 ,now  as the above conjunctive
 tendency lies concealed in the inmost  
of every  part of the male1 and of every
 part of the female1 and the same is    
true  of the faculty and desire to be   
conjoined together into a one1 it       
follows1 that the mutual and reciprocal 
love of the sex remains with men        
7homines7 after death4    #ch4 ,we speak
 distinctively of the love of the sex   
and of conjugial love1  because the one 
differs from the other4 ,the love of the
 sex exists with  the natural man2      

conjugial love with the spiritual man4  
,the natural man  loves and desires only
 external conjunctions1 and the bodily  
pleasures  thence derived2 whereas the  
spiritual man loves and desires internal
  conjunctions and the spiritual        
satisfactions thence derived2 and these 
satisfactions he perceives are granted  
with one wife1 with whom he can         
perpetually be more and more joined     
together into a one3 and the more he    
enters into such conjunction the more he
 perceives his satisfactions  ascending 
in a similar degree1 and enduring to    
eternity2 but respecting  anything like 
this the natural man has no idea4 ,this 
then is the reason  why it is said1 that
 after death conjugial love remains with
 those who  go to heaven1 which is the  
case with all those who become spiritual
 here  on earth4    #ci4 ,v4 ,,these    
,,things ,,fully ,,confirmed ,,by       
,,ocular ,,demonstration4 ,that a man   
7homo7 lives as a man after death1 and  
that in this case a male is a  male1 and

 a female a female2 and that every one's
 peculiar love remains  with him after  
death1 especially the love of the sex   
and conjugial love1  are positions which
 ,i have wished hitherto to confirm by  
such arguments  as respect the          
understanding1 and are called rational2 
but since man  7homo7 from his infancy1 
in consequence of what has been taught  
him by  his parents and masters1 and    
afterwards by the learned and the       
clergy1  has been induced to believe1   
that he shall not live a man after death
  until the day of the last judgement1  
which has now been expected for six     
thousand years2 and several have        
regarded this article of faith as one   
which ought to be believed1 but not     
intellectually conceived1 it was        
therefore necessary that the above      
positions should be confirmed also by   
ocular proofs2 otherwise a man who      
believes only the evidence of his       
senses1 in consequence of the faith     
previously implanted1 would object      

thus3 ,if men lived men after death1 ,i 
should certainly see and hear  them3 who
 has ever descended from heaven1 or     
ascended from hell1 and  given such     
information8 ,in reply to such          
objections it is to be  observed1 that  
it never was possible1 nor can it ever  
be1 that any angel  of heaven should    
descend1 or any spirit of hell ascend1  
and speak with  any man1 except with    
those who have the interiors of the mind
 or spirit  opened by the ,lord2 and    
this opening of the interiors cannot be 
fully  effected except with those who   
have been prepared by the ,lord to      
receive  the things which are of        
spiritual wisdom3 on which accounts it  
has  pleased the ,lord thus to prepare  
me1 that the state of heaven and hell1  
and of the life of men after death1     
might not remain unknown1 and be  laid  
asleep in ignorance1 and at length      
buried in denial4 ,nevertheless1  ocular
 proofs on the subjects above mentioned1
 by reason of their  copiousness1 cannot

 here be adduced2 but they have been    
already adduced  in the treatise on     
,,heaven and ,,hell1 and in the         
,,continuation ,,respecting  ,,the      
,,spiritual ,,world1 and afterwards in  
the ,,apocalypse ,,revealed2 but        
especially1 in regard to the present    
subject of marriages1 in the            
,,memorable ,,relations which are       
annexed to the several paragraphs or    
chapters of this work4    #dj4 ,,vi4    
,,consequently ,,there ,,are ,,marriages
 ,,in ,,heaven4 ,this position having   
been confirmed by reason1 and at the    
same time by experience1 needs no       
further demonstration4    #da4 ,,vii4   
,,spiritual ,,nuptials ,,are ,,to ,,be  
,,understood ,,by ,,the ,,lord',s       
,,words1  ,,after ,,the ,,resurrection  
,,they ,,are ,,not ,,given ,,in         
,,marriage4 ,in the  ,evangelists are   
these words1 ,certain of the ,sadducees1
 who say that  there is no resurrection1
 asked ,jesus1 saying1 ,master1 ,moses  
wrote1 ,if a  man die1 having no        

children1 his brother shall take his    
wife1 and raise  up seed unto his       
brother4 ,now there were with us seven  
brethren and the  first1 when he had    
married a wife1 deceased1 and having no 
issue1 left  his wife unto his brother2 
likewise the second also1 and the third 
unto  the seventh2 last of all the woman
 died also2 therefore in the            
resurrection whose wife shall she be of 
the seven8 ,but ,jesus answering1  said 
unto them1 ,the sons of this generation 
marry1 and are given in  marriage2 but  
those who shall be accounted worthy to  
attain to another  generation1 and the  
resurrection from the dead1 shall       
neither marry nor  be given in marriage1
 neither can they die any more2 for they
 are like  unto the angels1 and are the 
sons of ,god1 being sons of the         
resurrection4 ,but that the dead rise   
again1 even ,moses shewed at the  bush1 
when he called the ,lord the ,god of    
,abraham1 and the ,god of ,isaac1  and  
the ,god of ,jacob2 for he is not the   

,god of the dead1 but of the  living2   
for all live unto him1 ,luke xx4 #bg-ch1
 ,matt4 xxii4 #bb-cb2 ,mark  xii4       
#ah-bg4 ,by these words the ,lord taught
 two things2 first1 that a man  7homo7  
rises again after death2 and secondly1  
that in heaven they are  not given in   
marriage4 ,that a man rises again after 
death1 he taught by  these words1 ,god  
is not the ,god of the dead1 but of the 
living1 and  when he said that ,abraham1
 ,isaac1 and ,jacob1 are alive3 he      
taught the  same also in the parable    
concerning the rich man in hell1 and    
,lazarus in  heaven1 ,luke xvi4 #bb-ca4 
,secondly1 that in heaven they are not  
given in  marriage1 he taught by these  
words1 ,those who shall be accounted    
worthy to attain to another generation1 
neither marry nor are given in          
marriage4 ,that none other than         
spiritual nuptials are here meant1 is   
very evident from the words which       
immediately follow--neither can they    
die any more2 because they are like unto

 the angels1 and are the sons of  ,god1 
being sons of the resurrection4         
,spiritual nuptials mean  conjunction   
with the ,lord1 which is effected on    
earth2 and when it is  effected on      
earth1 it is also effected in the       
heavens2 therefore in the  heavens there
 is no repetition of nuptials1 nor are  
they again given in  marriage3 this is  
also meant by these words1 ,the sons of 
this  generation marry and are given in 
marriage2 but those who are accounted   
worthy to attain to another generation1 
neither marry nor are given in          
marriage4 ,the latter are also called by
 the ,lord sons of nuptials  ,matt1 ix4 
#ae2 ,mark ii4 #ai2 and in this place1  
angels1 sons of ,god1 and  sons of the  
resurrection4 ,that to celebrate        
nuptials1 signifies to be  joined with  
the ,lord1 and that to enter into       
nuptials is to be received  into heaven 
by the ,lord1 is manifest from the      
following passages3 ,the  kingdom of    
heaven is like unto a man1 a king1 who  

made a marriage  7nuptials7 his son1 and
 sent out servants and invited to the   
marriage4  ,matt4 xxii4 #b-ad4 ,the     
kingdom of heaven is like unto ten      
virgins1 who  went forth to meet the    
bridegroom3 of whom five being prepared 
entered  into the marriage 7nuptials71  
,matt4 xxv4 #a1 and the following       
verses4  ,that the ,lord here meant     
himself1 is evident from verse #ac1     
where it is  said1 ,watch ye2 because ye
 know not the day and hour in which the 
,son  of ,man will come3 also from the  
,revelation1 ,the time of the marriage  
of the ,lamb is come1 and his wife hath 
made herself ready2 blessed are  those  
who are called to the marriage supper of
 the ,lamb1 xix4 #g1 #i4  ,that there is
 a spiritual meaning in everything which
 the ,lord spake1  has been fully shewn 
in the ,,doctrine ,,of ,,the ,,new      
,,jerusalem ,,concerning ,,the  ,,sacred
 ,,scripture1 published at ,amsterdam in
 the year #agfc4           99       99  
99       99       99    #db4 ,to the    

above ,i shall add two ,,memorable      
,,relations ,,respecting ,,the          
,,spiritual ,,world4 ,the first is as   
follows3 ,one morning ,i was looking    
upwards into heaven and saw over me     
three expanses one above another2 ,i    
saw that the first expanse1 which was   
nearest1 opened1 and presently the      
second which was above it1 and lastly   
the third which was highest2 and  by    
virtue of illustration thence1 ,i       
perceived1 that above the first  expanse
 were the angels who compose the first  
or lowest heaven2 above  the second     
expanse were the angels who compose the 
second or middle  heaven2 and above the 
third expanse were the angels who       
compose the  third or highest heaven4 ,i
 wondered at first what all this meant3 
and  presently ,i heard from heaven a   
voice as of a trumpet1 saying1 ,we have 
perceived1 and now see1 that you are    
meditating on ,,conjugial ,,love2 and   
we are aware that no one on earth as yet
 knows what true conjugial love  is in  

its origin and in its essence2 and yet  
it is of importance that it  should be  
known3 therefore it has pleased the     
,lord to open the heavens  to you in    
order that illustrating light and       
consequent perception may  flow into the
 interiors of your mind4 ,with us in the
 heavens1 especially  in the third      
heaven1 our heavenly delights are       
principally derived from  conjugial     
love2 therefore1 in consequence of leave
 granted us1 we will  send down to you a
 conjugial pair for your inspection and 
observation2  and lo6 instantly there   
appeared a chariot descending from the  
highest  or third heaven1 in which ,i   
saw one angel2 but as it approached ,i  
saw  therein two4 ,the chariot at a     
distance glittered before my eyes like a
  diamond1 and to it were harnessed     
young horses white as snow2 and those   
who sat in the chariot held in their    
hands two turtle-doves1 and called  to  
me1 saying1 ,do you wish us to come     
nearer to you8 but in this case  take   

heed1 lest the radiance1 which is from  
the heaven whence we have  descended1   
and is of a flaming quality1 penetrate  
too interiorly2 by its  influence the   
superior ideas of your understanding1   
which are in  themselves heavenly1 may  
indeed be illustrated2 but these ideas  
are  ineffable in the world in which you
 dwell3 therefore what you are about  to
 hear1 receive rationally1 that you may 
explain it so that it may be            
understood4 ,i replied1 ,i will observe 
your caution2 come nearer3 so  they came
 nearer2 and lo6 it was a husband and   
his wife2 who said1 ,we  are a conjugial
 pair3 we have lived happy in heaven    
from the earliest  period1 which you    
call the golden age1 and have continued 
during that  time in the same bloom of  
youth in which you now see us4 ,i viewed
 each  of them attentively1 because ,i  
perceived they represented conjugial    
love  in its life and in its decoration2
 in its life in their faces1 and in  its
 decoration in their raiment2 for all   

the angels are affections of  love in a 
human form4 ,the ruling affection itself
 shines forth from  their faces2 and    
from the affection1 and according to it1
 the kind and  quality of their raiment 
is derived and determined3 therefore it 
is said  in heaven1 that every one is   
clothed by his own affection4 ,the      
husband  appeared of a middle age1      
between manhood and youth3 from his eyes
  darted forth sparkling light derived  
from the wisdom of love2 by virtue  of  
which light his face was radiant from   
its inmost ground2 and in  consequence  
of such radiance the surface of his skin
 had a kind of  refulgence1 whereby his 
whole face was one resplendent          
comeliness4 ,he  was dressed in an upper
 robe which reached down to his feet and
  underneath it was a vesture of        
hyacinthine blue1 girded about with a   
golden band1 upon which were three      
precious stones1 two sapphires on the   
sides1 and a carbuncle in the middle2   
his stockings were of bright  shining   

linen1 with threads of silver           
interwoven1 and his shoes were of       
velvet3 such was the representative form
 of conjugial love with the  husband4   
,with the wife it was this2 ,i saw her  
face1 and ,i did not see  it2 ,i saw it 
as essential beauty1 and ,i did not see 
it because this  beauty was             
inexpressible2 for in her face there was
 a splendor of  flaming light1 such as  
the angels in the third heaven enjoy1   
and this  light made my sight dim2 so   
that ,i was lost in astonishment3 she   
observing this addressed me1 saying1    
,what do you see8 ,i replied1 ,i  see   
nothing but conjugial love and the form 
thereof2 but ,i see1 and ,i do  not see4
 ,hereupon she turned herself sideways  
from her husband2 and  then ,i was      
enabled to view her more attentively4   
,her eyes were bright  and sparkling    
from the light of her own heaven1 which 
light1 as was  said1 is of a flaming    
quality1 which it derives from the love 
of wisdom2  for in that heaven wives    

love their husbands from their wisdom1  
and in  it1 and husbands love their     
wives from that love of wisdom and in   
it1 as  directed towards themselves2 and
 thus they are united4 ,this was the    
origin of her beauty2 which was such    
that it would be impossible for any     
painter to imitate and exhibit it in its
 form1 for he has no colors  bright and 
vivid enough to express its lustre2 nor 
is it in the power of  his art to depict
 such beauty3 her hair was arranged in  
becoming order  so as to correspond with
 her beauty2 and in it were inserted    
diadems of  flowers2 she had a necklace 
of carbuncles1 from which hung a rosary 
of  chrysolites2 and she wore pearl     
bracelets3 her upper robe was scarlet1  
and underneath it she had a purple      
stomacher1 fastened in front with       
clasps of rubies2 but what surprised me 
was1 that the colors varied  according  
to her aspect in regard to her husband1 
being sometimes more  glittering1       
sometimes less2 if she were looking     

towards him1 more1 if  sideways1 less4  
,when ,i had made these observations1   
they again talked  with me2 and when the
 husband was speaking1 he spoke at the  
same time as  from his wife2 and when   
the wife was speaking1 she spoke at the 
same  time as from her husband2 such was
 the union of their minds from whence   
speech flows2 and on this occasion ,i   
also heard the tone of voice of         
conjugial love2 inwardly it was         
simultaneous1 and it proceeded from the 
delights of a state of peace and        
innocence4 ,at length they said1 ,we are
  recalled2 we must depart2 and         
instantly they again appeared to be     
conveyed in a chariot as before4 ,they  
went by a paved way through  flowering  
shrubberies1 from the beds of which     
arose olive and  orange-trees laden with
 fruit3 and when they approached their  
own  heaven1 they were met by several   
virgins1 who welcomed and introduced    
them4    #dc4 ,after this ,i saw an     
angel from that heaven holding in his   

hand a  roll of parchment1 which he     
unfolded1 saying1 ,i see that you are   
meditating on conjugial love2 in this   
parchment are contained arcana of       
wisdom respecting that love1 which have 
never yet been disclosed in the  world4 
,they are now to be disclosed1 because  
it is of importance that  they should   
be3 those arcana abound more in our     
heaven than in the rest1  because we are
 in the marriage of love and wisdom2 but
 ,i prophesy that  none will appropriate
 to themselves that love1 but those who 
are  received by the ,lord into the ,new
 ,church1 which is the ,new ,jerusalem4 
,having said this1 the angel let down   
the unfolded parchment1 which a  certain
 angelic spirit received from him1 and  
laid on a table in a  certain closet1   
which he instantly locked1 and holding  
out the key to  me1 said1 ,write4       
#dd4 ,,the ,,second ,,memorable         
,,relation4 ,i once saw three spirits   
recently  deceased1 who were wandering  
about in the world of spirits1 examining

  whatever came in their way1 and       
inquiring concerning it4 ,they were all 
amazement to find that men lived        
altogether as before1 and that the      
objects they saw were similar to those  
they had seen before3 for they  knew    
that they were departed out of the      
former or natural world1 and  that in   
that world they believed that they      
should not live as men until  after the 
day of the last judgement1 when they    
should be again clothed  with the flesh 
and bones that had been laid in the     
tomb2 therefore1 in  order to remove all
 doubt of their being really and truly  
men1 they by  turns viewed and touched  
themselves and others1 and felt the     
surrounding  objects and by a thousand  
proofs convinced themselves that they   
now were  men as in the former world2   
besides which they saw each other in a  
brighter light1 and the surrounding     
objects in superior splendor1 and  thus 
their vision was more perfect4 ,at that 
instant two angelic spirits  happening  

to meet them1 accosted them1 saying1    
,whence are you8 ,they  replied1 ,we    
have departed out of a world1 and again 
we live in a world2  thus we have       
removed from one world to another2 and  
this surprises us4  ,hereupon the three 
novitiate spirits questioned the two    
angelic spirits  concerning heaven2 and 
as two of the three novitiates were     
youths1 and  there darted from their    
eyes as it were a sparkling fire of lust
 for the  sex1 the angelic spirit said1 
,possibly you have seen some females2   
and  they replied in the affirmative2   
and as they made inquiry respecting     
heaven1 the angelic spirits gave them   
the following information3 ,in  heaven  
there is every variety of magnificent   
and splendid objects1 and  such things  
as the eye had never seen2 there are    
also virgins and young  men2 virgins of 
such beauty that they may be called     
personifications of  beauty1 and young  
men of such morality that they may be   
called  personifications of morality2   

moreover the beauty of the virgins and  
the  morality of the young men          
correspond to each other1 as forms      
mutually  suited to each other4         
,hereupon the two novitiates asked1 ,are
 there in  heaven human forms altogether
 similar to those in the natural world8 
,and it was replied1 ,they are          
altogether similar2 nothing is wanting  
in  the male1 and nothing in the female2
 in a word1 the male is a male1 and  the
 female a female1 in all the perfection 
of form in which they were  created3    
retire1 if you please1 and examine if   
you are deficient in  anything1 and     
whether you are not a complete man as   
before4 ,again1 the  novitiates said1   
,we have been told in the world we have 
left1 that in  heaven they are not given
 in marriage1 because they are          
angels3--is  there then the love of the 
sex there8 ,and the angelic spirits     
replied1  ,in heaven your love of the   
sex does not exist2 but we have the     
angelic love of the sex1 which is       

chaste1 and devoid all libidinous       
allurement4 ,hereupon the novitiates    
observed1 ,if there be a love of  the   
sex devoid of all allurement1 what in   
such cases is the love of the  sex8 ,and
 while they were thinking about this    
love they sighed1 and  said1 ,oh1 how   
dry and insipid is the joy of heaven6   
,what young man1 if  this be the case1  
can possibly wish for heaven8 ,is not   
such love barren  and devoid of life8   
,to this the angelic spirits replied1   
with a smile1  ,the angelic love of the 
sex1 such as exists in heaven1 is       
nevertheless  full of the inmost        
delights3 it is the most agreeable      
expansion of all  the principles of the 
mind1 and thence of all the parts of the
 breast1  existing inwardly in the      
breast1 and sporting therein as the     
heart  sports with the lungs1 giving    
birth thereby to respiration1 tone of   
voice1 and speech2 so that the          
intercourse between the sexes1 or       
between  youths and virgins1 is an      

intercourse of essential celestial      
sweets1  which are pure4 ,all           
novitiates1 on ascending into heaven1   
are examined  as to the quality of their
 chastity1 being let into the company of
  virgins1 the beauties of heaven1 who  
from their tone of voice1 their  speech1
 their face1 their eyes1 their gesture1 
and their exhaling  sphere1 perceive    
what is their quality in regard to the  
love of the sex2  and if their love be  
unchaste1 they instantly quit them1 and 
tell their  fellow angels that they have
 seen satyrs or priapuses4 ,the new     
comers  also undergo a change1 and in   
the eyes of the angels appear rough and 
hairy1 and with feet like calves' or    
leopards'1 and presently they are  cast 
down again1 lest by their lust they     
should defile the heavenly  atmosphere4 
,on receiving this information1 the two 
novitiates again  said1 ,according to   
this1 there is no love of the sex in    
heaven2 for  what is a chaste love of   
the sex1 but a love deprived of the     

essence of  its life8 ,and must not all 
the intercourse of youths and virgins1  
in  such case1 consist of dry insipid   
joys8 ,we are not stocks and stones1    
but perceptions and affections of life4 
,to this the angelic spirits            
indignantly replied1 ,you are altogether
 ignorant what a chaste love of  the sex
 is2 because as yet you are not chaste4 
,this love is the very  essential       
delight of the mind1 and thence of the  
heart2 and not at the  same time of the 
flesh beneath the heart4 ,angelic       
chastity1 which is  common to each sex1 
prevents the passage of that love beyond
 the  enclosure of the heart2 but within
 that and above it1 the morality of a   
youth is delighted with the beauty of a 
virgin in the delights of the  chaste   
love of the sex3 which delights are of  
too interior a nature1 and  too         
abundantly pleasant1 to admit of any    
description in words4 ,the  angels have 
this love of the sex1 because they have 
conjugial love only2  which love cannot 

exist together with the unchaste love of
 the sex4 ,love  truly conjugial is     
chaste1 and has nothing in common with  
unchaste love1  being confined to one of
 the sex1 and separate from all others2 
for it  is a love of the spirit and     
thence of the body1 and not a love of   
the  body and thence of the spirit2 that
 is1 it is not a love infesting the     
spirit4 ,on hearing this1 the two young 
novitiates rejoiced1 and said1  ,there  
still exists in heaven a love of the    
sex2 what else is conjugial  love8 ,but 
the angelic spirits replied1 ,think more
 profoundly1 weigh  the matter well in  
your minds1 and you will perceive1 that 
your love of  the sex is a love         
extra-conjugial1 and quite different    
from conjugial  love2 the latter being  
as distinct from the former1 as wheat is
 from  chaff1 or rather as the human    
principle is from the bestial4 ,if you  
should ask the females in heaven1 ',what
 is love extra-conjugial8' ,i take  upon
 me to say1 their reply will be1 ',what 

do you mean8 ,what do you say8  ,how can
 you utter a question which so wounds   
our ears8 ,how can a love  that is not  
created be implanted in any one8' ,if   
you should then ask  them1 ',what is    
love truly conjugial8' ,i know they will
 reply1 ',it is not  the love of the    
sex1 but the love of one of the sex2 and
 it has no other  ground of existence   
than this1 that when a youth sees a     
virgin provided  by the ,lord1 and a    
virgin sees a youth1 they are each made 
sensible of a  conjugial principle      
kindling in their hearts1 and perceive  
that each is  the other's1 he hers1 and 
she his2 for love meets love and causes 
them  to know each other1 and instantly 
conjoins their souls1 and afterwards    
their minds1 and thence enters their    
bosoms1 and after the nuptials          
penetrates further1 and thus becomes    
love in its fulness1 which grows  every 
day into conjunction1 till they are no  
longer two1 but as it were  one4' ,i    
know also that they will be ready to    

affirm in the most solemn  manner1 that 
they are not acquainted with any other  
love of the sex2 for  they say1 ',how   
can there be a love of the sex1 unless  
it be tending  mutually to meet1 and    
reciprocal1 so as to seek an eternal    
union1 which  consists in two becoming  
one flesh8' ,to this the angelic spirits
 added1  ,in heaven they are in total   
ignorance what whoredom is2 nor do they 
know that it exists1 or that its        
existence is even possible4 ,the angels 
feel a chill all over the body at the   
idea of unchaste or  extra-conjugial    
love2 and on the other hand1 they feel a
 genial warmth  throughout the body     
arising from chaste or conjugial love4  
,with the  males1 all the nerves lose   
their proper tension at the sight of a  
harlot1 and recover it again at the     
sight of a wife4 ,the three  novitiates1
 on hearing this1 asked1 ,does a similar
 love exist between  married partners in
 the heavens as in the earths8 ,the two 
angelic  spirits replied1 that it was   

altogether similar2 and as they         
perceived  in the novitiates an         
inclination to know1 whether in heaven  
there were  similar ultimate delights1  
they said1 that they were exactly       
similar1  but much more blessed1 because
 angelic perception and sensation is    
much  more exquisite than human3 and    
what1 added they1 is the life of that   
love unless derived from a flow of      
vigor8 ,when this vigor fails1 must  not
 the love itself also fail and grow     
cold8 ,is not this vigor the very       
measure1 degree1 and basis of that love8
 ,is it not its beginning1 its  support1
 and its fulfilment8 ,it is a universal 
law1 that things primary  exist1        
subsist1 and persist from things        
ultimate3 this is true also of  that    
love2 therefore unless there were       
ultimate delights1 there would be  no   
delights of conjugial love4 ,the        
novitiates then asked1 whether from  the
 ultimate delights of that love in      
heaven any offspring were  produced2 and

 if not1 to what use did those delights 
serve8 ,the angelic  spirit answered1   
that natural offspring were not         
produced1 but spiritual  offspring3 and 
the novitiates said1 ,what are spiritual
 offspring8 ,they  replied1 ,two        
conjugial partners by ultimate delights 
are more and more  united in the        
marriage of good and truth1 which is the
 marriage of love  and wisdom2 and love 
and wisdom are the offspring produced   
therefrom3 in  heaven the husband is    
wisdom1 and the wife is the love        
thereof1 and both  are spiritual2       
therefore1 no other than spiritual      
offspring can be there  conceived and   
born3 hence it is that the angels1 after
 such delights1 do  not experience      
sadness1 as some do on earth1 but are   
cheerful2 and this  in consequence of a 
continual influx of fresh powers        
succeeding the  former1 which serve for 
their renovation1 and at the same time  
illustration3 for all who come into     
heaven1 return into their vernal  youth1

 and into the vigor of that age1 and    
thus continue to eternity4  ,the three  
novitiates1 on hearing this1 said1 ,is  
it not written in the  ,word1 that in   
heaven they are not given in marriage1  
because they are  angels8 ,to which the 
angelic spirits replied1 ,look up into  
heaven and  you will receive an answer3 
and they asked1 ,why are we to look up  
into  heaven8 ,they said1 ,because      
thence we receive all interpretations of
  the ,word4 ,the ,word is altogether   
spiritual and the angels being          
spiritual1 will teach the spiritual     
understanding of it4 ,they did not  wait
 long before heaven was opened over     
their heads1 and two angels  appeared in
 view1 and said1 ,there are nuptials in 
the heavens1 as on  earth2 but only with
 those in the heavens who are in the    
marriage of  good and truth2 nor are any
 other angels3 therefore it is spiritual
  nuptials1 which relate to the marriage
 of good and truth1 that are there      
understood4 ,these 7viz4 spiritual      

nuptials7 take place on earth1 but not  
after departure thence1 thus not in the 
heavens2 as it is said of the  live     
foolish virgins1 who were also invited  
to the nuptials1 that they  could not   
enter1 because they were not in the     
marriage of good and  truth2 for they   
had no oil1 but only lamps4 ,oil        
signifies good1 and  lamps truth2 and to
 be given in marriage denotes to enter  
heaven1 where  the marriage of good and 
truth takes place4 ,the three novitiates
 were  made glad by this intelligence2  
and being filled with a desire of       
heaven1 and with the hope of heavenly   
nuptials1 they said1 ,we will  apply    
ourselves with all diligence to the     
practice of morality and a  becoming    
conduct of life1 that we may enjoy our  
wishes4           99       99       99  
99       99    ,,on ,,the ,,state ,,of  
,,married ,,partners ,,after ,,death4   
#de4 ,that there are marriages in the   
heavens1 has been shewn just above2  it 
remains now to be considered1 whether   

the marriage-covenant ratified  in the  
world will remain and be in force after 
death1 or not4 ,as this is  a question  
not of judgement but of experience1 and 
as experience herein  has been granted  
me by consociation with angels and      
spirits1 ,i will here  adduce it2 but   
yet so that reason may assent thereto4  
,to have this  question determined1 is  
also an object of the wishes and desires
 of all  married persons2 for husbands  
who have loved their wives1 in case they
  die1 are desirous to know whether it  
be well with them1 and whether they     
shall ever meet again2 and the same is  
true of wives in regard to their        
husbands4 ,many married pairs also wish 
to know beforehand whether they  are to 
be separated after death1 or to live    
together3 those who have  disagreed in  
their tempers1 wish to know whether they
 are to be  separated2 and those who    
have agreed1 whether they are to live   
together4  ,information on this subject 
then being much wished for1 we will now 

proceed to give it in the following     
order3 ,i4 ,the love of the sex  remains
 with every man 7homo7 after death1     
according to its interior  quality2 that
 is1 such as it had been in his interior
 will and thought  in the world4 ,,ii4  
,the same is true of conjugial love4    
,,iii4 ,married  partners most commonly 
meet after death1 know each other1 again
  associate and for a time live         
together3 this is the case in the first 
state1 thus while they are in externals 
as in the world4 ,,iv4 ,but             
successively1 as they put off their     
externals1 and enter into their         
internals1 they perceive what had been  
the quality of their love and           
inclination for each other1 and         
consequently whether they can live      
together or not4 ,v4 ,if they can live  
together1 they remain married  partners2
 but if they cannot they separate2      
sometimes the husband from  the wife1   
sometimes the wife from the husband1 and
 sometimes each from  the other4 ,,vi4  

,in this case there is given to the man 
a suitable wife1  and to the woman a    
suitable husband4 ,,vii4 ,married       
partners enjoy  similar communications  
with each other as in the world1 but    
more  delightful and blessed1 yet       
without prolification2 in the place of  
which  they experience spiritual        
prolification1 which is that of love and
  wisdom4 ,,viii4 ,this is the case with
 those who go to heaven2 but it is      
otherwise with those who go to hell4 ,we
 now proceed to an explanation  of these
 propositions1 by which they may be     
illustrated and confirmed4    #df4 ,i4  
,,the ,,love ,,of ,,the ,,sex ,,remains 
,,with ,,every ,,man ,,after ,,death1   
,,according  ,,to ,,its ,,interior      
,,quality2 ,,that ,,is1 ,,such ,,as ,,it
 ,,had ,,been ,,in ,,his ,,interior     
,,will ,,and ,,thereby ,,in ,,the       
,,woman4 ,every love follows a man after
 death1  because it is the esse of his  
life2 and the ruling love1 which is the 
head of the rest1 remains with him to   

eternity1 and together with it the      
subordinate loves4 ,the reason why they 
remain1 is1 because love properly       
appertains to the spirit of man1 and to 
the body by derivation from the  spirit2
 and a man after death becomes a spirit 
and thereby carries his  love along with
 him2 as love is the esse of a man's    
life1 it is  evident1 that such as a    
man's life has been in the world1 such  
is his  lot after death4 ,the love of   
the sex is the most universal of all    
loves1  being implanted from creation in
 the very soul of man1 from which the   
essence of the whole man is derived1 and
 this for the sake of the  propagation  
of the human race4 ,the reason why this 
love chiefly remains  is1 because after 
death a male is a male1 and a female a  
female1 and  because there is nothing in
 the soul1 the mind1 and the body1 which
 is  not male 7or masculine7 in the     
male1 and female 7or feminine7 in the   
female2 and these two 7the male and     
female7 are so created1 that they  have 

a continual tendency to conjunction1    
yea1 to such a conjunction as  to become
 a one4 ,this tendency is the love of   
the sex1 which precedes  conjugial love4
 ,now1 since a conjunctive inclination  
is inscribed on  every part and         
principle of the male and of the female1
 it follows1 that  this inclination     
cannot be destroyed and die with the    
body4    #dg4 ,the reason why the love  
of the sex remains such as it was       
interiorly  in the world1 is1 because   
every man has an internal and an        
external1  which are also called the    
internal and external man2 and hence    
there is  an internal and an external   
will and thought4 ,a man when he dies1  
quits  his external1 and retains his    
internal2 for externals properly belong 
to  his body1 and internals to his      
spirit4 ,now since every man is his own 
love1 and love resides in the spirit1 it
 follows1 that the love of the  sex     
remains with him after death1 such as it
 was interiorly with him2 as  for       

example1 if the love interiorly had been
 conjugial and chaste1 it  remains such 
after death2 but if it had been         
interiorly adulterous  7anti-conjugial71
 it remains such also after death4 ,it  
is however to be  observed that the love
 of the sex is not the same with one    
person as  with another2 its differences
 are infinite3 nevertheless1 such as it 
is  in any one's spirit1 such it        
remains4    #dh4 ,,ii4 ,,conjugial      
,,love ,,in ,,like ,,manner ,,remains   
,,such ,,as ,,it ,,had ,,been           
,,interiorly2 ,,that ,,is1 ,,such ,,as  
,,it ,,had ,,been ,,in ,,the ,,man',s   
,,interior ,,will ,,and  ,,thought ,,in 
,,the ,,world4 ,as the love of the sex  
is one thing1 and conjugial  love       
another1 therefore mention is made of   
each2 and it is said1 that  the latter  
also remains after death such as it has 
been internally with  a man1 during his 
abode in the world3 but as few know the 
distinction  between the love of the sex
 and conjugial love1 therefore1 before  

we  proceed further in the subject of   
this treatise1 it may be expedient      
briefly to point it out4 ,the love of   
the sex is directed to several1 and     
contracted with several of the sex2 but 
conjugial love is directed to  only one1
 and contracted with one of the sex2    
moreover1 love directed to  and         
contracted with several is a natural    
love2 for it is common to man  with     
beasts and birds1 which are natural3 but
 conjugial love is a  spiritual love1   
and peculiar and proper to men2 because 
men were  created1 and are therefore    
born to become spiritual2 therefore1 so 
far  as a man becomes spiritual1 so far 
he puts off the love of the sex1 and    
puts on conjugial love4 ,in the         
beginning of marriage the love of the   
sex  appears as if conjoined with       
conjugial love2 but in the progress of  
marriage they are separated2 and in this
 case1 with such as are  spiritual1 the 
love of the sex is removed1 and         
conjugial love is  imparted2 but with   

such as are natural1 the contrary       
happens4 ,from these  observations it is
 evident1 that the love of the sex1     
being directed to  and contracted with  
several and being in itself natural1    
yea1 animal1 is  impure and unchaste1   
and being vague and indeterminate in its
 object1 is  adulterous2 but the case is
 altogether different with conjugial    
love4  ,that conjugial love is          
spiritual1 and truly human1 will        
manifestly  appear from what follows4   
,transcriber's ,note3 ,the out-of-order 
section numbers which follow are  in the
 original text1 as are the asterisks    
which do not seem to indicate           
footnotes4 ,there are several cases of  
this in the text1 apparently  indicating
 insertions by the author4    #dg499    
,,iii4 ,,married ,,partners ,,most      
,,commonly ,,meet ,,after ,,death1      
,,know ,,each  ,,other1 ,,again         
,,associate1 ,,and ,,for ,a ,,time      
,,live ,,together3 ,,this ,,is ,,the    
,,case  ,,in ,,the ,,first ,,state1     

,,thus ,,while ,,they ,,are ,,in        
,,externals ,,as ,,in ,,the ,,world4    
,there are two states in which a man    
7homo7 enters after death1 an  external 
and an internal state4 ,he comes first  
into his external state1  and afterwards
 into his internal2 and during the      
external state1 married  partners meet  
each other1 7supposing they are both    
deceased17 know each  other1 and if they
 have lived together in the world1      
associate again1  and for some time live
 together2 and while they are in this   
state they  do not know the inclination 
of each to the other1 this being        
concealed  in the internals of each2 but
 afterwards1 when they come into their  
internal state1 the inclination         
manifests itself2 and if it be in mutual
  agreement and sympathy1 they continue 
to live together a conjugial life2  but 
if it be in disagreement and antipathy1 
their marriage is dissolved4  ,in case a
 man had had several wives1 he          
successively joins himself with  them1  

while he is in his external state2 but  
when he enters into his  internal state1
 in which lie perceives the inclinations
 of his love1 and  of what quality they 
are1 he then either adopts one or leaves
 them all2  for in the spiritual world1 
as well as in the natural1 it is not    
allowable for any ,christian to have    
more than one wife1 as it infests  and  
profanes religion4 ,the case is the same
 with a woman that had had  several     
husbands3 nevertheless the women in this
 case do not join  themselves to their  
husbands2 they only present themselves1 
and the  husbands join them to          
themselves4 ,it is to be observed that  
husbands  rarely know their wives1 but  
that wives well know their husbands1    
women  having an interior perception of 
love1 and men only an exterior4         
#dh499 ,,iv4 ,,but ,,successively1 ,,as 
,,they ,,put ,,off ,,their ,,externals  
,,and ,,enter  ,,into ,,their           
,,internals1 ,,they ,,perceive ,,what   
,,had ,,been ,,the ,,quality ,,of       

,,their  ,,love ,,and ,,inclination     
,,for ,,each ,,other1 ,,and             
,,consequently ,,whether ,,they ,,can   
,,live ,,together ,,or ,,not4 ,there is 
no occasion to explain this further1 as 
it follows from what is shewn in the    
previous section2 suffice it here  to   
shew how a man 7homo7 after death puts  
off his externals and puts  on his      
internals4 ,every one after death is    
first introduced into the  world which  
is called the world of spirits1 and     
which is intermediate  between heaven   
and hell2 and in that world he is       
prepared1 for heaven if  he is good1 and
 for hell if he is evil4 ,the end or    
design of this  preparation is1 that the
 internal and external may agree        
together and  make a one1 and not       
disagree and make two3 in the natural   
world they  frequently make two1 and    
only make a one with those who are      
sincere in  heart4 ,that they make two  
is evident from the deceitful and the   
cunning2  especially from hypocrites1   

flatterers1 dissemblers1 and liars3 but 
in  the spiritual world it is not       
allowable thus to have a divided mind2  
for  whoever has been internally wicked 
must also be externally wicked2 in  like
 manner1 whoever has been good1 must be 
good in each principle3 for  every man  
after death becomes of such a quality as
 he had been  interiorly1 and not such  
as he had been exteriorly4 ,for this    
end1 after  his decease1 he is let      
alternately into his external and his   
internal2  and every one1 while he is in
 his external1 is wise1 that is1 he     
wishes  to appear wise1 even though he  
be wicked2 but a wicked person          
internally  is insane4 ,by those changes
 he is enabled to see his follies1 and  
to  repent of them3 but if he had not   
repented in the world1 he cannot        
afterwards2 for he loves his follies1   
and wishes to remain in them3  therefore
 he forces his external also to be      
equally insane3 thus his  internal and  
his external become a one2 and when this

 is effected1 he is  prepared for hell4 
,but it is otherwise with a good spirit3
 such a one1  as in the world he had    
looked unto ,god and had repented1 was  
more wise  in his internal than in his  
external3 in his external also1 through 
the  allurements and vanities of the    
world1 he was sometimes led astray2     
therefore his external is likewise      
reduced to agreement with his  internal1
 which1 as was said1 is wise2 and when  
this is effected he is  prepared for    
heaven4 ,from these considerations it   
may plainly appear1  how the case is in 
regard to putting off the external and  
putting on the  internal after death4   
#di4 ,v4 ,,if ,,they ,,can ,,live       
,,together1 ,,they ,,remain ,,married   
,,partners2 ,,but ,,if  ,,they ,,cannot1
 ,,they ,,separate2 ,,sometimes ,,the   
,,husband ,,from ,,the ,,wife1          
,,sometimes ,,the ,,wife ,,from ,,the   
,,husband1 ,,and ,,sometimes ,,each     
,,from ,,the ,,other4  ,the reason why  
separations take place after death is1  

because the  conjunctions which are made
 on earth are seldom made from any      
internal  perception of love1 but from  
an external perception1 which hides the 
internal4 ,the external perception of   
love originates in such things as       
regard the love of the world and of the 
body4 ,wealth and large  possessions are
 peculiarly the objects of worldly love1
 while dignities  and honors are those  
of the love of the body3 besides these  
objects1  there are also various        
enticing allurements1 such as beauty and
 an  external polish of manners1 and    
sometimes even an unchasteness of       
character4 ,moreover1 matrimonial       
engagements are frequently contracted   
within the particular district1 city1 or
 village1 in which the parties  were    
born1 and where they live2 in which case
 the choice is confined and  limited to 
families that are known1 and to such as 
are in similar  circumstances in life3  
hence matrimonial connections made in   
the world  are for the most part        

external1 and not at the same time      
internal2 when  yet it is the internal  
conjunction1 or the conjunction of      
souls1 which  constitutes a real        
marriage2 and this conjunction is not   
perceivable  until the man puts off the 
external and puts on the internal2 as is
 the  case after death4 ,this then is   
the reason why separations take place1  
and afterwards new conjunctions are     
formed with such as are of a similar    
nature and disposition2 unless these    
conjunctions have been provided on      
earth1 as happens with those who from an
 early age have loved1 have  desired1   
and have asked of the ,lord an honorable
 and lovely connection  with one of the 
sex1 shunning and abominating the       
impulses of a loose  and wandering lust4
    #ej4 ,,vi4 ,,in ,,this ,,case       
,,there ,,is ,,given ,,to ,,the ,,man ,a
 ,,suitable ,,wife1 ,,and ,,to  ,,the   
,,woman ,a ,,suitable ,,husband4 ,the   
reason of this is1 because no married   
partners can be received into heaven1 so

 as to remain there1 but such as  have  
been interiorly united1 or as are       
capable of being so united2 for  in     
heaven two married partners are not     
called two1 but one angel2 this  is     
understood by the ,lord's words ,they   
are no longer two1 but one  flesh4 ,the 
reason why no other married partners are
 there received is1  because in heaven  
no others can live together in one      
house1 and in one  chamber and bed2 for 
all in the heavens are associated       
according to the  affinities and        
relationships of love1 and have their   
habitations  accordingly4 ,in the       
spiritual world there are not spaces1   
but the  appearance of spaces2 and these
 appearances are according to the states
  of life of the inhabitants1 which are 
according to their states of love2      
therefore in that world no one can dwell
 but in his own house1 which is         
provided for him and assigned to him    
according to the quality of his  love3  
if he dwells in any other1 he is        

straitened and pained in his  breast and
 breathing2 and it is impossible for two
 to dwell together in  the same house   
unless they are likenesses2 neither can 
married partners  so dwell together1    
unless they are mutual inclinations2 if 
they are  external inclinations1 and not
 at the same time internal1 the very    
house  or place itself separates1 and   
rejects and expels them4 ,this is the   
reason why for those who after          
preparation are introduced into heaven1 
there is provided a marriage with a     
consort whose soul inclines to  mutual  
union with the soul of another1 so that 
they no longer wish to be  two lives1   
but one4 ,this is the reason why after  
separation there is  given to the man a 
suitable wife and to the woman in like  
manner a  suitable husband4    #ea4     
,,vii4 ,,married ,,pairs ,,enjoy        
,,similar ,,communications ,,with ,,each
 ,,other ,,as  ,,in ,,the ,,world1 ,,but
 ,,more ,,delightful ,,and ,,blessed1   
,,yet ,,without  ,,prolification2 ,,in  

,,the ,,place ,,of ,,which ,,they       
,,experience ,,spiritual                
,,prolification1 ,,which ,,is ,,that    
,,of ,,love ,,and ,,wisdom4 ,the reason 
why married  pairs enjoy similar        
communications as in the world1 is1     
because after  death a male is a male1  
and a female a female1 and there is     
implanted in  each at creation an       
inclination to conjunction2 and this    
inclination  with man is the inclination
 of his spirit and thence of his body2  
therefore after death1 when a man       
becomes a spirit1 the same mutual       
inclination remains1 and this cannot    
exist without similar  communications2  
for after death a man is a man as       
before2 neither is  there any thing     
wanting either in the male or in the    
female3 as to form  they are like       
themselves1 and also as to affections   
and thoughts2 and  what must be the     
necessary consequence1 but that they    
must enjoy like  communications8 ,and as
 conjugial love is chaste1 pure1 and    

holy1  therefore their communications   
are ample and complete2 but on this     
subject see what was said in the        
,,memorable ,,relation1 n4 #dd4 ,the    
reason  why such communications are more
 delightful and blessed than in the     
world1 is1 because conjugial love1 as it
 is the love of the spirit1  becomes    
interior and purer1 and thereby more    
perceivable2 and every  delight         
increases according to perception1 and  
to such a degree that its  blessedness  
is discernible in its delight4    #eb4  
,the reason why marriages in the heavens
 are without prolification1  and that in
 place thereof there is experienced     
spiritual prolification1  which is that 
of love and wisdom1 is1 because with the
 inhabitants of  the spiritual world1   
the third principle--the natural1 is    
wanting2 and  it is this which contains 
the spiritual principles2 and these     
without  that which contains them have  
no consistence1 like the productions of 
the natural world3 moreover spiritual   

principles1 considered in  themselves1  
have relation to love and wisdom2       
therefore love and wisdom  are the      
births produced from marriages in the   
heavens4 ,these are called  births1     
because conjugial love perfects an      
angel1 uniting him with his  consort1 in
 consequence whereof he becomes more and
 more a man 7homo7  for1 as was said    
above1 two married partners in heaven   
are not two but  one angel2 wherefore by
 conjugial unition they fill themselves 
with the  human principle1 which        
consists in desiring to grow wise1 and  
in loving  whatever relates to wisdom4  
#ec4 ,,viii4 ,,this ,,is ,,the ,,case   
,,with ,,those ,,who ,,go ,,to ,,heaven2
 ,,but ,,it ,,is  ,,otherwise ,,with    
,,those ,,who ,,go ,,to ,,hell4 ,that   
after death a suitable wife is  given to
 a husband1 and a suitable husband to a 
wife1 and that they  enjoy delightful   
and blessed communications1 but without 
prolification1  except of a spiritual   
kind1 is to be understood of those who  

are  received into heaven and become    
angels2 because such are spiritual1 and 
marriages in themselves are spiritual   
and thence holy3 but with respect  to   
those who go to hell1 they are all      
natural2 and marriages merely  natural  
are not marriages1 but conjunctions     
which originate in unchaste  lust4 ,the 
nature and quality of such conjunctions 
will be shewn in the  following pages1  
when we come to treat of the chaste and 
the unchaste  principles1 and further   
when we come to treat of adulterous     
love4    #ed4 ,to what has been above   
related concerning the state of married 
partners after death1 it may be         
expedient to add the following          
circumstances4 ,i4 ,that all those      
married partners who are merely         
natural1 are separated after death2     
because with them the love of  marriage 
grows cold1 and the love of adultery    
grows warm3 nevertheless  after         
separation1 they sometimes associate as 
married partners with  others2 but after

 a short time they withdraw from each   
other3 and this  in many cases is done  
repeatedly2 till at length the man is   
made over to  some harlot1 and the woman
 to some adulterer2 which is effected in
 an  infernal prison3 concerning which  
prison1 see the ,,apocalypse ,,revealed1
  n4 #aec1  x41 where promiscuous       
whoredom is forbidden each party under  
certain pains and penalties4 ,,ii4      
,married partners1 of whom one is       
spiritual and the other natural1 are    
also separated after death2 and to  the 
spiritual is given a suitable married   
partner3 whereas the natural  one is    
sent to the resorts of the lascivious   
among his like4 ,,iii4 ,but  those1 who 
in the world have lived a single life1  
and have altogether  alienated their    
minds from marriage1 in case they be    
spiritual1 remain  single2 but if       
natural1 they become whoremongers4 ,it  
is otherwise with  those1 who in their  
single state have desired marriage1 and 
especially  if they have solicited it   

without success2 for such1 if they are  
spiritual1 blessed marriages are        
provided1 but not until they come into  
heaven4 ,,iv4 ,those who in the world   
have been shut up in monasteries1  both 
men and women1 at the conclusion of the 
monastic life1 which  continues some    
time after death1 are let loose and     
discharged1 and enjoy  the free         
indulgence of their desires1 whether    
they are disposed to live  in a married 
state or not3 if they are disposed to   
live in a married  state1 this is       
granted them2 but if otherwise1 they are
 conveyed to  those who live in celibacy
 on the side of heaven2 such1 however1  
as have  indulged the fires of          
prohibited lust1 are cast down4 ,v4 ,the
 reason why  those who live in celibacy 
are on the side of heaven1 is1 because  
the  sphere of perpetual celibacy       
infests the sphere of conjugial love1   
which  is the very essential sphere of  
heaven2 and the reason why the sphere of
  conjugial love is the very essential  

sphere of heaven1 is1 because it        
descends from the heavenly marriage of  
the ,lord and the church4           99  
99        99        99        99    #ee4
 ,to the above1 ,i shall add two        
,,memorable ,,relations3 the ,,first is 
this4 ,on a certain time ,i heard from  
heaven the sweetest melody1 arising     
from a song that was sung by wives and  
virgins in heaven4 ,the sweetness  of   
their singing was like the affection of 
some kind of love flowing  forth        
harmoniously4 ,heavenly songs are in    
reality sonorous affections1  or        
affections expressed and modified by    
sounds2 for as the thoughts are         
expressed by speech1 so the affections  
are expressed by songs2 and from  the   
measure and flow of the modulation1 the 
angels perceive the object  of the      
affection4 ,on this occasion there were 
many spirits about me2 and  some of them
 informed me that they heard this       
delightful melody1 and  that it was the 
melody of some lovely affection1 the    

object of which  they did not know3 they
 therefore made various conjectures     
about it1 but  in vain4 ,some           
conjectured that the singing expressed  
the affection of a  bridegroom and bride
 when they sign the marriage-articles2  
some that it  expressed the affection of
 a bridegroom and a bride at the        
solemnizing  of the nuptials2 and some  
that it expressed the primitive love of 
a  husband and a wife4 ,but at that     
instant there appeared in the midst of  
them an angel from heaven1 who said1    
that they were singing the chaste  love 
of the sex4 ,hereupon some of the       
bystanders asked1 ,what is the  chaste  
love of the sex8 ,and the angel         
answered1 ,it is the love which a  man  
bears towards a beautiful and elegant   
virgin or wife1 free from  every        
lascivious idea1 and the same love      
experienced by a virgin or a  wife      
towards a man4 ,as he said this1 he     
disappeared4 ,the singing  continued2   
and as the bystanders then knew the     

subject of the affection  which it      
expressed1 they heard it very variously1
 every one according to  the state of   
his love4 ,those who looked upon women  
chastely1 heard it as  a song of        
symphony and sweetness2 those who looked
 upon them unchastely1  heard it as a   
discordant and mournful song2 and those 
who looked upon  them disdainfully1     
heard it as a song that was harsh and   
grating4 ,at  that instant the place on 
which they stood was suddenly changed   
into a  theatre1 and a voice was heard1 
saying1 ,,investigate ,,this ,,love3 and
  immediately spirits from various      
societies presented themselves1 and in  
the midst of them some angels in white4 
,the latter then said1 ,we in  this     
spiritual world have inquired into every
 species of love1 not only  into the    
love which a man has for a man1 and a   
woman for a woman2 and  into the        
reciprocal love of a husband and a wife2
 but also into the love  which a man has
 for woman1 and which a woman has for   

men2 and we have  been permitted to pass
 through societies and examine them1 and
 we have  never yet found the common    
love of the sex chaste1 except with     
those who  from true conjugial love are 
in continual potency1 and these are in  
the  highest heavens4 ,we have also been
 permitted to perceive the influx of    
this love into the affections of our    
hearts1 and have been made sensible     
that it surpasses in sweetness every    
other love1 except the love of two      
conjugial partners whose hearts are as  
one3 but we have besought you to        
investigate this love1 because it is new
 and unknown to you2 and since  it is   
essential pleasantness1 we in heaven    
call it heavenly sweetness4  ,they then 
began the investigation2 and those spoke
 first who were unable  to think        
chastely of marriages4 ,they said1 ,what
 man when he beholds a  beautiful and   
lovely virgin or wife1 can so correct or
 purify the ideas  of his thought from  
concupiscence1 as to love the beauty and

 yet have no  inclination to taste it1  
if it be allowable8 ,who can convert    
concupiscence1 which is innate in every 
man1 into such chastity1 thus  into     
somewhat not itself1 and yet love8 ,can 
the love of the sex1 when it  enters by 
the eyes into the thoughts1 stop at the 
face of a woman8 ,does  it not descend  
instantly into the breast1 and beyond   
it8 ,the angels talk  idly in saying    
that this love is chaste1 and yet is the
 sweetest of all  loves1 and that it can
 only exist with husbands who are in    
true  conjugial love1 and thence in an  
extreme degree of potency with their    
wives4 ,do such husbands possess any    
peculiar power more than other men1     
when they see a beautiful woman1 of     
keeping the ideas of their thought  in a
 state of elevation1 and as it were of  
suspending them1 so that they  cannot   
descend and proceed to what constitutes 
that love8 ,the argument  was next taken
 up by those who were in cold and in    
heat2 in cold towards  their wives1 and 

in heat towards the sex2 and they said1 
,what is the  chaste love of the sex8   
,is it not a contradiction in terms to  
talk of  such a love8 ,if chastity be   
predicated of the love of the sex1 is   
not  this destroying the very thing of  
which it is predicated8 ,how can the    
chaste love of the sex be the sweetest  
of all loves1 when chastity  deprives it
 of its sweetness8 ,you all know where  
the sweetness of that  love resides2    
when therefore the idea connected       
therewith is banished  from the mind1   
where and whence is the sweetness8 ,at  
that instant  certain spirits           
interrupted them1 and said1 ,we have    
been in company  with the most beautiful
 females and have had no lust2 therefore
 we know  what the chaste love of the   
sex is4 ,but their companions1 who were 
acquainted with their lasciviousness1   
replied1 ,you were at those times  in a 
state of loathing towards the sex1      
arising from impotence2 and this  is not
 the chaste love of the sex1 but the    

ultimate of unchaste love4  ,on hearing 
what had been said1 the angels were     
indignant and requested  those who stood
 on the right1 or to the south1 to      
deliver their  sentiments4 ,they said1  
,there is a love of one man to another1 
and also  of one woman to another2 and  
there is a love of a man to a woman1 and
 of  a woman to a man2 and these three  
pairs of loves totally differ from  each
 other4 ,the love of one man to another 
is as the love of  understanding and    
understanding2 for the man was created  
and  consequently born to become        
understanding2 the love of one woman to 
another is as the love of affection and 
affection of the understanding  of men2 
for the woman was created and born to   
become a love of the  understanding of a
 man4 ,these loves1 viz41 of one man to 
another1 and of  one woman to another1  
do not enter deeply into the bosom1 but 
remain  without1 and only touch each    
other2 thus they do not interiorly      
conjoin  the two parties3 wherefore also

 two men1 by their mutual reasonings1   
sometimes engage in combat together like
 two wrestlers2 and two women1  by their
 mutual concupiscences1 are at war with 
each other like two  prize-fighters4    
,but the love of a man and a woman is   
the love of the  understanding and of   
its affection2 and this love enters     
deeply and  effects conjunction1 which  
is that love2 but the conjunction of    
minds1  and not at the same time of     
bodies1 or the endeavour towards that   
conjunction alone1 is spiritual love1   
and consequently chaste love2 and  this 
love exists only with those who are in  
true conjugial love1 and  thence in an  
eminent degree of potency2 because such1
 from their  chastity1 do not admit an  
influx of love from the body of any     
other  woman than of their own wives2   
and as they are in an extreme degree of 
potency1 they cannot do otherwise than  
love the sex1 and at the same  time hold
 in aversion whatever is unchaste4      
,hence they are principled in  a chaste 

love of the sex1 which1 considered in   
itself1 is interior  spiritual          
friendship1 deriving its sweetness from 
an eminent degree of  potency1 but still
 being chaste4 ,this eminent degree of  
potency they  possess in consequence of 
a total renunciation of whoredom2 and as
 each  loves his own wife alone1 the    
potency is chaste4 ,now1 since this love
  with such partakes not of the flesh1  
but only of the spirit1 therefore  it is
 chaste2 and as the beauty of the woman1
 from innate inclination1  enters at the
 same time into the mind1 therefore the 
love is sweet4 ,on  hearing this1 many  
of the bystanders put their hands to    
their ears1  saying1 ,what has been said
 offends our ears2 and what you have    
spoken  is of no account with us4 ,these
 spirits were unchaste4 ,then again was 
heard the singing from heaven1 and      
sweeter now than before2 but to the     
unchaste it was so grating and          
discordant that they hurried out of the 
theatre and fled1 leaving behind them   

only the few who from wisdom loved      
conjugial chastity4    #ef4 ,,the       
,,second ,,memorable ,,relation4 ,as ,i 
was conversing with angels some  time   
ago in the spiritual world1 ,i was      
inspired with a desire1 attended  with a
 pleasing satisfaction1 to see the      
,,temple ,,of ,,wisdom1 which ,i had    
seen once before2 and accordingly ,i    
asked them the way to it4 ,they said1   
,follow the light and you will find it4 
,i said1 ,what do you mean by  following
 the light8 ,they replied1 ,our light   
grows brighter and  brighter as we      
approach that temple2 wherefore1 follow 
the light  according to the increase of 
its brightness2 for our light proceeds  
from  the ,lord as a sun1 and thence    
considered in itself is wisdom4 ,i      
immediately directed my course1 in      
company with two angels1 according to   
the increase of the brightness of the   
light1 and ascending by a steep  path to
 the summit of a hill in the southern   
quarter4 ,there we found a  magnificent 

gate1 which the keeper1 on seeing the   
angels with me1  opened2 and lo6 we saw 
an avenue of palm-trees and laurels1    
according to  which we directed our     
course4 ,it was a winding avenue1 and   
terminated in  a garden1 in the middle  
of which was the ,,temple ,,of ,,wisdom4
 ,on arriving  there1 and looking about 
me1 ,i saw several small sacred         
buildings1  resembling the temple1      
inhabited by the ,,wise4 ,we went       
towards one of  them1 and coming to the 
door accosted the person who dwelt      
there1 and  told him the occasion and   
manner of our coming4 ,he said1 ,you are
  welcome2 enter and be seated1 and we  
will improve our acquaintance by        
discourses respecting wisdom4 ,i viewed 
the building within1 and  observed that 
it was divided into two1 and still was  
but one2 it was  divided into two by a  
transparent wall2 but it appeared as one
 from its  translucence1 which was like 
that of the purest crystal4 ,i inquired 
the  reason of this8 ,he said1 ,i am not

 alone2 my wife is with me1 and we are  
two2 yet still we are not two1 but one  
flesh4 ,but ,i replied1 ,i know  that   
you are a wise one2 and what has a wise 
one or a wisdom to do with  a woman8    
,hereupon our host1 becoming somewhat   
indignant1 changed  countenance1 and    
beckoned his hand1 and lo6 instantly    
other wise ones  presented themselves   
from the neighboring buildings1 to whom 
he said  humorously1 ,our stranger here 
asks1 ',what has a wise one or a wisdom 
to  do with a woman8' ,at this they     
smiled and said1 ,what is a wise one or 
a wisdom without a woman1 or without    
love1 a wife being the love of a  wise  
man's wisdom8 ,our host then said1 ,let 
us now endeavor to improve  our         
acquaintance by some discourse          
respecting wisdom2 and let it be        
concerning causes1 and at present       
concerning the cause of beauty in the   
female sex4 ,then they spoke in order2  
and the first assigned as a  cause1 that
 women were created by the ,lord's      

affections of the wisdom of  men1 and   
the affection of wisdom is essential    
beauty4 ,a second said1  that the woman 
was created by the ,lord through the    
wisdom of the man1  because from the    
man2 and that hence she is a form of    
wisdom inspired  with love-affection2   
and since love-affection is essential   
life1 a  female is the life of wisdom1  
whereas a male is wisdom2 and the life  
of  wisdom is essential beauty4 ,a third
 said1 that women have a perception  of 
the delights of conjugial love2 and as  
their whole body is an organ  of that   
perception1 it must needs be that the   
habitation of the delights  of conjugial
 love1 with its perception1 be beauty4  
,a fourth assigned  this cause2 that the
 ,lord took away from the man beauty and
 elegance of  life1 and transferred it  
to the woman2 and that hence the man1   
unless he  be re-united with his beauty 
and elegance in the woman1 is stern1    
austere1 joyless1 and unlovely2 so one  
man is wise only for himself1 and       

another is foolish2 whereas1 when a man 
is united with his beauty and  elegance 
of life in a wife1 he becomes engaging1 
pleasant1 active1 and  lovely1 and      
thereby wise4 ,a fifth said1 that women 
were created  beauties1 not for the sake
 of themselves1 but for the sake of the 
men2  that men1 who of themselves are   
hard1 might be made soft2 that their    
minds1 of themselves grave and severe1  
might become gentle and cheerful2  and  
that their hearts1 of themselves cold1  
might be made warm2 which  effects take 
place when they become one flesh with   
their wives4 ,a sixth  assigned as a    
cause1 that the universe was created by 
the ,lord a most  perfect work2 but that
 nothing was created in it more perfect 
than a  beautiful and elegant woman1 in 
order that man may give thanks to the   
,lord for his bounty herein1 and may    
repay it by the reception of wisdom     
from him4 ,these and many other similar 
observations having been made1  the wife
 of our host appeared beyond the crystal

 wall1 and said to her  husband1 ,speak 
if you please2 and then when he spoke1  
the life of  wisdom from the wife was   
perceived in his discourse2 for in the  
tone of  his speech was her love3 thus  
experience testified to the truth4      
,after  this we took a view of the      
temple of wisdom1 and also of the       
paradisiacal scenes which encompassed   
it1 and being thereby filled with  joy1 
we departed1 and passed through the     
avenue to the gate1 and  descended by   
the way we had ascended4           99   
99       99       99       99    ,,on   
,,love ,,truly ,,conjugial4    #eg4     
,there are infinite varieties of        
conjugial love1 it being in no two      
persons exactly similar4 ,it appears    
indeed as if it were similar with  many2
 but this appearance arises from        
corporeal judgement1 which1 being  gross
 and dull1 is little qualified to       
discern aright respecting it4 ,by       
corporeal judgement we mean the         
judgement of the mind from the evidence 

of the external senses2 but to those    
whose eyes are opened to see from  the  
judgment of the spirit1 the differences 
are manifest2 and more  distinctly to   
those who are enabled to elevate the    
sight arising from  such judgement to a 
higher degree1 which is effected by     
withdrawing it  from the senses1 and    
exalting it into a superior light2 these
 can at  length confirm themselves in   
their understanding1 and thereby see    
that  conjugial love is never exactly   
similar in any two persons4             
,nevertheless  no one can see the       
infinite varieties of this love in any  
light of the  understanding however     
elevated1 unless he first know what is  
the nature  and quality of that love in 
its very essence and integrity1 thus    
what  was its nature and quality when1  
together with life1 it was implanted in 
man from ,god4 ,unless this its state1  
which was most perfect1 be known1  it is
 in vain to attempt the discovery of its
 differences by any  investigation2 for 

there is no other fixed point1 from     
which as a first  principle those       
differences may be deduced1 and to which
 as the focus of  their direction they  
may be referred1 and thus may appear    
truly and  without fallacy4 ,this is the
 reason why we here undertake to        
describe  that love in its essence2 and 
as it was in this essence when1 together
  with life from ,god1 it was infused   
into man1 we undertake to describe it   
such as it was in its primeval state2   
and as in this state it was truly       
conjugial1 therefore we have entitled   
this section1 ,,on ,,love ,,truly       
,,conjugial4 ,the description of it     
shall be given in the following order3  
,i4 ,there exists a love truly          
conjugial1 which at this day is so rare 
that it is not known what is its        
quality1 and scarcely that it exists4   
,,ii4 ,this love originates in the      
marriage of good and truth4 ,,iii4      
,there is a correspondence of this love 
with the marriage of the ,lord  and the 

church4 ,,iv4 ,this love from its origin
 and correspondence1 is  celestial1     
spiritual1 holy1 pure1 and clean1 above 
every other love  imparted by the ,lord 
to the angels of heaven and the men of  
the church4  ,v4 ,it is also the        
foundation love of all celestial and    
spiritual loves1  and thence of all     
natural loves4 ,,vi4 ,into this love are
 collected all  joys and delights from  
first to last4 ,,vii4 ,none however come
 into this  love1 and can be in it1 but 
those who approach the ,lord1 and love  
the  truths of the church and practise  
its goods4 ,,viii4 ,this love was the   
love of loves with the ancients1 who    
lived in the golden1 silver1 and  copper
 ages2 but afterwards it successively   
departed4 ,we now proceed to  the       
explanation of each article4    #eh4 ,i4
 ,,there ,,exists ,a ,,love ,,truly     
,,conjugial1 ,,which ,,at ,,this ,,day  
,,is ,,so ,,rare  ,,that ,,is ,,not     
,,known ,,what ,,is ,,its ,,quality1    
,,and ,,scarcely ,,that ,,it ,,exists4  

,that  there exists such conjugial love 
as is described in the following pages1 
may indeed be acknowledged from the     
first state of that love1 when it       
insinuates itself1 and enters into the  
hearts of a youth and a virgin2  thus   
from its influence on those who begin to
 love one alone of the sex1  and to     
desire to be joined therewith in        
marriage2 and still more at the  time of
 courtship and the interval which       
precedes the marriage-ceremony2  and    
lastly during the marriage-ceremony and 
some days after it4 ,at such  times who 
does not acknowledge and consent to the 
following positions2  that this love is 
the foundation of all loves1 and also   
that into it are  collected all joys and
 delights from first to last8 ,and who  
does not  know that1 after this season  
of pleasure1 the satisfactions thereof  
successively pass away and depart1 till 
at length they are scarcely  sensible8  
,in the latter case1 if it be said as   
before1 that this love is  the          

foundation of all loves1 and that into  
it are collected all joys and  delights1
 the positions are neither agreed to nor
 acknowledged1 and  possibly it is      
asserted that they are nonsense or      
incomprehensible  mysteries4 ,from these
 considerations it is evident1 that     
primitive  marriage love bears a        
resemblance to love truly conjugial1 and
 presents  it to view in a certain      
image4 ,the reason of which is1 because 
then the  love of the sex1 which is     
unchaste1 is put away1 and in its place 
the  love of one of the sex1 which is   
truly conjugial and chaste1 remains     
implanted3 in this case1 who does not   
regard other women with  indifference1  
and the one to whom he is united with   
love and affection8    #ei4 ,the reason 
why love truly conjugial is             
notwithstanding so rare1 that  its      
quality is not known1 and scarcely its  
existence1 is1 because the  state of    
pleasurable gratifications before and at
 the time of marriage1  is afterwards   

changed into a state of indifference    
arising from an  insensibility to such  
gratifications4 ,the causes of this     
change of state  are too numerous to be 
here adduced2 but they shall be adduced 
in a  future part of this work1 when we 
come to explain in their order the      
causes of coldnesses1 separations1 and  
divorces2 from which it will be  seen1  
that with the generality at this day    
this image of conjugial love  is so far 
abolished1 and with the image the       
knowledge thereof1 that its  quality and
 even its existence are scarcely known4 
,it is well known1  that every man by   
birth is merely corporeal1 and that from
 corporeal he  becomes natural more and 
more interiorly1 and thus rational1 and 
at  length spiritual4 ,the reason why   
this is effected progressively is1      
because the corporeal principle is like 
ground1 wherein things natural1         
rational1 and spiritual are implanted in
 their order2 thus a man becomes  more  
and more a man4 ,the case is nearly     

similar when he enters into  marriage2  
on this occasion a man becomes a more   
complete man1 because he  is joined with
 a consort1 with whom he acts as one    
man3 but this1 in the  first state      
spoken of above1 is effected only in a  
sort of image3 in  like manner he then  
commences from what is corporeal1 and   
proceeds to  what is natural as to      
conjugial life1 and thereby to a        
conjunction into  a one4 ,those who1 in 
this case1 love corporeal natural       
things1 and  rational things only as    
grounded therein1 cannot be conjoined to
 a  consort as into a one1 except as to 
those externals3 and when those         
externals fail1 cold takes possession of
 the internals2 in consequence  whereof 
the delights of that love are dispersed 
and driven away1 as from  the mind so   
from the body1 and afterwards as from   
the body so from the  mind2 and this    
until there is nothing left of the      
remembrance of the  primeval state of   
their marriage1 consequently no         

knowledge respecting  it4 ,now since    
this is the case with the generality of 
persons at this  day1 it is evident that
 love truly conjugial is not known as to
 its  quality1 and scarcely as to its   
existence4 ,it is otherwise with those  
who are spiritual4 ,with them the first 
state is an initiation into  lasting    
satisfactions1 which advance in degree1 
in proportion as the  spiritual rational
 principle of the mind1 and thence the  
natural sensual  principle of the body1 
in each party1 conjoin and unite        
themselves with  the same principles in 
the other party2 but such instances are 
rare4    #fj4 ,,ii4 ,,this ,,love       
,,originates ,,in ,,the ,,marriage ,,of 
,,good ,,and ,,truth4 ,that all  things 
in the universe have relation to good   
and truth1 is acknowledged  by every    
intelligent man1 because it is a        
universal truth2 that likewise  in every
 thing in the universe good is conjoined
 with truth1 and truth  with good1      
cannot but be acknowledged1 because this

 also is a universal  truth1 which      
agrees with the former4 ,the reason why 
all things in the  universe have        
relation to good and truth1 and why good
 is conjoined with  truth1 and truth    
with good1 is1 because each proceeds    
from the ,lord1 and  they proceed from  
him as a one4 ,the two things which     
proceed from the  ,lord1 are love and   
wisdom1 because these are himself1 thus 
from himself2  and all things relating  
to love are called good1 or goods1 and  
all  things relating to wisdom are      
called true1 or truths2 and as these two
  proceed from him as the creator1 it   
follows that they are in the things     
created4 ,this may be illustrated by    
heat and light which proceed from  the  
sun3 from them all things appertaining  
to the earth are derived1  which        
germinate according to their presence   
and conjunction2 and natural  heat      
corresponds to spiritual heat1 which is 
love1 as natural light  corresponds to  
spiritual light1 which is wisdom4       

#fa4 ,that conjugial love proceeds from 
the marriage of good and truth1  will be
 shewn in the following section or      
paragraph3 ,it is mentioned  here only  
with a view of shewing that this love is
 celestial1 spiritual1  and holy1       
because it is from a celestial1         
spiritual1 and holy origin4 ,in  order  
to see that the origin of conjugial love
 is from the marriage of  good and      
truth1 it may be expedient in this place
 briefly to premise  somewhat on the    
subject4 ,it was said just above1 that  
in every created  thing there exists a  
conjunction of good and truth2 and there
 is no  conjunction unless it be        
reciprocal2 for conjunction on one part1
 and  not on the other in its turn1 is  
dissolved of itself4 ,now as there is a 
conjunction of good and truth1 and this 
is reciprocal1 it follows that  there is
 a truth of good1 or truth grounded in  
good1 and that there is a  good of      
truth1 or good grounded in truth2 that  
the truth of good1 or  truth grounded in

 good1 is in the male1 and that it is   
the very  essential male 7or masculine7 
principle1 and that the good of truth1  
or  good grounded in truth1 is in the   
female1 and that it is the very         
essential female 7or feminine7          
principle2 also that there is a         
conjugial  union between those two1 will
 be seen in the following section3 it is
  here only mentioned in order to give  
some preliminary idea on the  subject4  
#fb4 ,,iii4 ,,there ,,is ,a             
,,correspondence ,,of ,,this ,,love     
,,with ,,the ,,marriage ,,of ,,the      
,,lord ,,and ,,the ,,church2 that is1   
that as the ,lord loves the church1 and 
is  desirous that the church should love
 him1 so a husband and a wife  mutually 
love each other4 ,that there is a       
correspondence herein1 is well  known in
 the ,christian world3 but the nature of
 that correspondence as  yet is not     
known2 therefore we will explain it     
presently in a particular  paragraph4   
,it is here mentioned in order to shew  

that conjugial love is  celestial1      
spiritual1 and holy1 because it         
corresponds to the celestial1           
spiritual1 and holy marriage of the     
,lord and the church4 ,this             
correspondence also follows as a        
consequence of conjugial love's         
originating in the marriage of good and 
truth1 spoken of in the  preceding      
article2 because the marriage of good   
and truth constitutes  the church with  
man3 for the marriage of good and truth 
is the same as  the marriage of charity 
and faith2 since good relates to        
charity1 and  truth to faith4 ,that this
 marriage constitutes the church must at
 once  be acknowledged1 because it is a 
universal truth2 and every universal    
truth is acknowledged as soon as it is  
heard1 in consequence of the  ,lord's   
influx and at the same time of the      
confirmation of heaven4 ,now  since the 
church is the ,lord's1 because it is    
from him1 and since  conjugial love     
corresponds to the marriage of the ,lord

 and the church1  it follows that this  
love is from the ,lord4    #fc4 ,but in 
what manner the church from the ,lord is
 formed with two  married partners1 and 
how conjugial love is formed thereby1   
shall be  illustrated in the paragraph  
spoken of above3 we will at present only
  observe1 that the church from the     
,lord is formed in the husband1 and     
through the husband in the wife2 and    
that when it is formed in each1 it  is a
 full church2 for in this case is       
effected a full conjunction of  good and
 truth2 and the conjunction of good and 
truth constitutes the  church4 ,that the
 uniting inclination1 which is conjugial
 love1 is in a  similar degree with the 
conjunction of good and truth1 which is 
the  church1 will be proved by          
convincing arguments in what follows in 
the  series4    #fd4 ,,iv4 ,,this       
,,love1 ,,from ,,its ,,origin ,,and     
,,correspondence1 ,,is ,,celestial1     
,,spiritual1 ,,holy1 ,,pure1 ,,and      
,,clean1 ,,above ,,every ,,other ,,love 

,,imparted ,,by ,,the  ,,lord ,,to ,,the
 ,,angels ,,of ,,heaven ,,and ,,the     
,,men ,,of ,,the ,,church4 ,that such is
 the  nature and quality of conjugial   
love from its origin1 which is the      
marriage of good and truth1 was briefly 
shewn above2 but the subject was  then  
barely touched upon3 in like manner that
 such is the nature and  quality of that
 love1 from its correspondence with the 
marriage of the  ,lord and the church4  
,these two marriages1 from which        
conjugial love1 as  a slip or shoot1    
descends1 are essentially holy1         
therefore if it be  received from its   
author1 the ,lord1 holiness from him    
follows of  consequence1 which          
continually cleanses and purifies it3 in
 this case1  if there be in the man's   
will a desire and tendency to it1 this  
love  becomes daily and continually     
cleaner and purer4 ,conjugial love is   
called celestial and spiritual because  
it is with the angels of heaven2        
celestial1 as with the angels of the    

highest heaven1 these being called      
celestial angels2 and spiritual1 as with
 the angels beneath that heaven1  these 
being called spiritual angels4 ,those   
angels are so called1 because  the      
celestial are loves1 and thence wisdoms1
 and the spiritual are  wisdoms and     
thence loves2 similar thereto is their  
conjugial principle4  ,now as conjugial 
love is with the angels of both the     
superior and the  inferior heavens1 as  
was also shewn in the first paragraph   
concerning  marriages in heaven1 it is  
manifest that it is holy and pure4 ,the 
reason  why this love in its essence1   
considered in regard to its origin1 is  
holy and pure above every other love    
with angels and men1 is1 because it  is 
as it were the head of the other loves3 
concerning its excellence  something    
shall be said in the following article4 
#fe4 ,v4 ,,it ,,is ,,also ,,the         
,,foundation ,,love ,,of ,,all          
,,celestial ,,and ,,spiritual  ,,loves1 
,,and ,,thence ,,of ,,all ,,natural     

,,loves4 ,the reason why conjugial love 
considered in its essence is the        
foundation love of all the loves of     
heaven and the church1 is1 because it   
originates in the marriage of good  and 
truth1 and from this marriage proceed   
all the loves which constitute  heaven  
and the church with man3 the good of    
this marriage constitutes  love1 and its
 truth constitutes wisdom2 and when love
 draws near to  wisdom1 or joins itself 
therewith1 then love becomes love2 and  
when  wisdom in its turn draws near to  
love1 and joins itself therewith1 then  
wisdom becomes wisdom4 ,love truly      
conjugial is the conjunction of love    
and wisdom4 ,two married partners1      
between or in whom this love subsists1  
are an image and form of it3 all        
likewise in the heavens1 where faces    
are the genuine types of the affections 
of every one's love1 are  likenesses of 
it2 for1 as was shewn above1 it pervades
 them in the whole  and in every part4  
,now as two married partners are an     

image and form of  this love1 it follows
 that every love which proceeds from the
 form of  essential love itself1 is a   
resemblance thereof2 therefore if       
conjugial  love be celestial and        
spiritual1 the loves proceeding from it 
are also  celestial and spiritual4      
,conjugial love therefore is as a       
parent1 and  all other loves are as the 
offspring4 ,hence it is1 that from the  
marriages of the angels in the heavens  
are produced spiritual offspring1  which
 are those of love and wisdom1 or of    
good and truth2 concerning  which       
production1 see above1 n4 #ea1 #eb4     
#ff4 ,the same is evident from man's    
having been created for this love1  and 
from his formation afterwards by means  
of it4 ,the male was created  to become 
wisdom grounded in the love of growing  
wise1 and the female  was created to    
become the love of the male grounded in 
his wisdom1 and  consequently was formed
 according thereto2 from which          
consideration it  is manifest1 that two 

married partners are the very forms and 
images of  the marriage of love and     
wisdom1 or of good and truth4 ,it is    
well to be  observed1 that there is not 
any good or truth which is not in a     
substance as in its subject3 there are  
no abstract goods and truths2  for1     
having no abode or habitation1 they no  
where exist1 neither can  they appear as
 airy unfixed principles2 therefore in  
such case they are  mere entities1      
concerning which reason seems to itself 
to think  abstractedly2 but still it    
cannot conceive of them except as       
annexed to  subjects3 for every human   
idea1 however elevated1 is substantial1 
that  is1 affixed to substances4 ,it is 
moreover to be observed1 that there is  
no substance without a form2 an unformed
 substance not being any thing1  because
 nothing can be predicated of it2 and a 
subject without  predicates is also an  
entity which has no existence in reason4
 ,these  philosophical considerations   
are adduced in order to shew still more 

clearly1 that two married partners who  
are principled in love truly  conjugial1
 are actually forms of the marriage of  
good and truth1 or of  love and wisdom4 
#fg4 ,since natural loves flow from     
spiritual1 and spiritual from           
celestial1 therefore it is said that    
conjugial love is the foundation  love  
of all celestial and spiritual loves1   
and thence of all natural  loves4       
,natural loves relate to the loves of   
self and of the world2  spiritual loves 
to love towards the neighbour2 and      
celestial loves to  love to the ,lord2  
and such as are the relations of the    
loves1 it is  evident in what order they
 follow and are present with man4 ,when 
they  are in this order1 then the       
natural loves live from the spiritual1  
and  the spiritual from the celestial1  
and all in this order from the ,lord1   
in whom they originate4    #fh4 ,,vi4   
,,into ,,this ,,love ,,are ,,collected  
,,all ,,joys ,,and ,,delights ,,from    
,,first ,,to  ,,last4 ,all delights     

whatever1 of which a man 7homo7 has any 
perception1  are delights of his love2  
the love manifesting itself1 yea1       
existing and  living thereby4 ,it is    
well known that the delights are exalted
 in  proportion as the love is exalted1 
and also in proportion as the  incident 
affections touch the ruling love more   
nearly4 ,now as conjugial  love is the  
foundation love of all good loves1 and  
as it is inscribed on  all the parts and
 principles of man1 even the most       
particular1 as was  shewn above1 it     
follows that its delights exceed the    
delights of all  other loves1 and also  
that it gives delight to the other      
loves1  according to its presence and   
conjunction with them2 for it expands   
the  inmost principles of the mind1 and 
at the same time the inmost  principles 
of the body1 as the delicious current of
 its fountain flows  through and opens  
them4 ,the reason why all delights from 
first to last  are collected into this  
love1 is on account of the superior     

excellence  of its use1 which is the    
propagation of the human race1 and      
thence of  the angelic heaven2 and as   
this use was the chief end of creation1 
it  follows that all the beatitudes1    
satisfactions1 delights1                
pleasantnesses1 and pleasures1 which the
 ,lord the ,creator could possibly      
confer upon man1 are collected into this
 his love4 ,that delights follow  use1  
and are also communicated to man        
according to the love thereof1 is       
manifest from the delights of the five  
senses1 seeing1 hearing1  smelling1     
taste1 and touch3 each of these has its 
delights with  variations according to  
the specific uses of each2 what then    
must be the  delight annexed to the     
sense of conjugial love1 the use of     
which  comprehends all other uses8      
#fi4 ,i am aware that few will          
acknowledge that all joys and delights  
from  first to last are collected into  
conjugial love2 because love truly      
conjugial1 into which they are          

collected1 is at this day so rare that  
its quality is not known1 and scarcely  
its existence1 agreeably to what  was   
explained and confirmed above1 n4 #eh1  
#ei2 for such joys and delights  exist  
only in genuine conjugial love2 and as  
this is so rare on earth1  it is        
impossible to describe its super-eminent
 felicities any otherwise  than from the
 mouth of angels1 because they are      
principled in it4 ,they  have declared1 
that the inmost delights of this love1  
which are delights  of the soul1 into   
which the conjugial principle of love   
and wisdom1 or  of good and truth from  
the ,lord1 first flows1 are             
imperceptible and  thence ineffable1    
because they are the delights of peace  
and innocence  conjointly2 but that in  
their descent they become more and more 
perceptible2 in the superior principles 
of the mind as beatitudes1 in  the      
inferior as satisfactions1 in the breast
 as delights thence derived2  and that  
from the breast they diffuse themselves 

into every part of the  body1 and at    
length unite themselves in ultimates and
 become the delight  of delights4       
,moreover the angels have related       
wonderful things  respecting these      
delights2 adding further1 that their    
varieties in the  souls of conjugial    
pairs1 and from their souls in their    
minds1 and from  their minds in their   
breasts1 are infinite and also eternal2 
that they  are exalted according to the 
prevalence of wisdom with the husband2  
and  this1 because they live to eternity
 in the bloom of their age1 and  because
 they know no greater blessedness than  
to grow wiser and wiser4  ,but a fuller 
account of these delights1 as given by  
the angels1 may be  seen in the         
,,memorable ,,relations1 especially in  
those added to some of  the following   
chapters4    #gj4 ,,vii4 ,,none         
,,however ,,come ,,into ,,this ,,love1  
,,and ,,can ,,remain ,,in ,,it1 ,,but   
,,those ,,who ,,approach ,,the ,,lord1  
,,and ,,love ,,the ,,truths ,,of ,,the  

,,church ,,and  ,,practise ,,its        
,,goods4 ,the reason why none come into 
that love but those  who approach the   
,lord1 is1 because monogamical          
marriages1 which are of  one husband    
with one wife1 correspond to the        
marriage of the ,lord and  the church1  
and because such marriages originate in 
the marriage of good  and truth2 on     
which subject1 see above1 n4 #fj and    
#fb4 ,that from this  origin and        
correspondence it follows1 that love    
truly conjugial is from  the ,lord1 and 
exists only with those who come directly
 to him1 cannot be  fully confirmed     
unless these two arcana be specifically 
treated of1 as  shall be done in the    
chapters which immediately follow2 one  
of which  will treat on the origin of   
conjugial love as derived from the      
marriage  of good and truth1 and the    
other on the marriage of the ,lord and  
the  church1 and on its correspondence4 
,that it hence follows1 that1  conjugial
 love with man 7homo7 is according to   

the state of the church  with him1 will 
also be seen in those chapters4    #ga4 
,the reason why none can be principled  
in love truly conjugial but  those who  
receive it from the ,lord1 that is1 who 
come directly to him1  and by derivation
 from him live the life of the church1  
is1 because this  love1 considered in   
its origin and correspondence1 is       
celestial1  spiritual1 holy1 pure1 and  
clean1 above every love implanted in the
  angels of heaven and the men of the   
church2 as was shewn above1 n4 #fd2  and
 these its distinguishing characters and
 qualities cannot possibly  exist1      
except with those who are conjoined to  
the ,lord1 and by him are  consociated  
with the angels of heaven2 for these    
shun extra-conjugial  loves1 which are  
conjunctions with others than their own 
conjugial  partner1 as they would shun  
the loss of the soul and the lakes of   
hell2  and in proportion as married     
partners shun such conjunctions1 even as
 to  the libidinous desires of the will 

and the intentions thence derived1 so   
far love truly conjugial is purified    
with them1 and becomes successively     
spiritual1 first during their abode on  
earth1 and afterwards in heaven4  ,it is
 not however possible that any love     
should become perfectly pure  either    
with men or with angels2 consequently   
neither can this love3  nevertheless1   
since the intention of the will is what 
the ,lord  principally regards1         
therefore so far as any one is in this  
intention1  and perseveres in it1 so far
 he is initiated into its purity and    
sanctity1 and successively advances     
therein4 ,the reason why none can be    
principled in spiritual conjugial love1 
but those who are of the above          
description by virtue of conjunction    
with the ,lord1 is1 because heaven  is  
in this love2 and the natural man1 whose
 conjugial love derives its  pleasure   
only from the flesh1 cannot approach to 
heaven nor to any  angel1 no1 nor to any
 man principled in this love1 it being  

the  foundation of all celestial and    
spiritual loves2 which may be seen      
above1 n4 #fe-fg4 ,that this is the     
case1 has been confirmed to me by       
experience4 ,i have seen genii in the   
spiritual world1 who were in a  state of
 preparation for hell1 approaching to an
 angel while he was  being entertained  
by his consort2 and at a distance1 as   
they approached1  they became like      
furies1 and sought out caverns and      
ditches as asylums1  into which they    
cast themselves4 ,that wicked spirits   
love what is  similar to their          
affection1 however unclean it is1 and   
hold in aversion  the spirits of heaven1
 as what is dissimilar1 because it is   
pure1 may be  concluded from what was   
said in the ,,preliminary ,,memorable   
,,relation1 n4  #aj4    #gb4 ,the reason
 why those who love the truths of the   
church and practise  its goods1 come    
into this love and are capable of       
remaining in it1 is1  because no others 
are received by the ,lord2 for these are

 in conjunction  with him1 and thereby  
are capable of being kept in that love  
by  influence from him4 ,the two        
constituents of the church and heaven in
 man  7homo7 are the truth of faith and 
the good of life2 the truth of faith    
constitutes the ,lord's presence1 and   
the good of life according to the       
truths of faith constitutes conjunction 
with him1 and thereby the church  and   
heaven4 ,the reason why the truth of    
faith constitutes the ,lord's  presence1
 is1 because it relates to light1       
spiritual light being nothing  else2 and
 the reason why the good of life        
constitutes conjunction1 is1  because it
 relates to heat2 and spiritual heat is 
nothing but the good  of life1 for it is
 love2 and the good of life originates  
in love2 and it  is well known1 that all
 light1 even that of winter1 causes     
presence1 and  that heat united to light
 causes conjunction2 for gardens and    
shrubberies appear in all degrees of    
light1 but they do not bear flowers  and

 fruits unless when heat joins itself to
 light4 ,from these  considerations the 
conclusion is obvious1 that those are   
not gifted by  the ,lord with love truly
 conjugial1 who merely know the truths  
of the  church1 but those who know them 
and practise their good4    #gc4 ,,viii4
 ,,this ,,love ,,was ,,the ,,love ,,of  
,,loves ,,with ,,the ,,ancients1 ,,who  
,,lived  ,,in ,,the ,,golden1 ,,silver1 
,,and ,,copper ,,ages4 ,that conjugial  
love was the love  of loves with the    
most ancient and the ancient people1 who
 lived in the  ages thus named1 cannot  
be known from historical records1       
because their  writings are not extant2 
and there is no account given of them   
except by  writers in succeeding ages1  
who mention them1 and describe the      
purity  and integrity of their lives1   
and also the successive decrease of such
  purity and integrity1 resembling the  
debasement of gold to iron3 but an      
account of the last or iron age1 which  
commenced from the time of those        

writers1 may in some measure be gathered
 from the historical records of  the    
lives of some of their kings1 judges1   
and wise men1 who were called  sophi in 
,greece and other countries4 ,that this 
age however should not  endure1 as iron 
endures in itself1 but that it should be
 like iron mixed  with clay1 which do   
not cohere1 is foretold by ,daniel1     
chap4 ii4 #dc4 ,now  as the golden1     
silver1 and copper ages passed away     
before the time when  writing came into 
use1 and thus it is impossible on earth 
to acquire any  knowledge concerning    
their marriages1 it has pleased the     
,lord to unfold  to me such knowledge by
 a spiritual way1 by conducting me to   
the heavens  inhabited by those most    
ancient people1 that ,i might learn from
 their  own mouths the nature and       
quality of their marriages during their 
abode  here on earth in their several   
ages3 for all1 who from the beginning of
  creation have departed by death out of
 the natural world1 are in the          

spiritual world1 and as to their loves  
resemble what they were when  alive in  
the natural world1 and continue such to 
eternity4 ,as the  particulars of this  
knowledge are worthy to be known and    
related1 and  tend to confirm the       
sanctity of marriages1 ,i am desirous to
 make them  public as they were shown me
 in the spirit when awake1 and were     
afterwards recalled to my remembrance by
 an angel1 and thus described4  ,and as 
they are from the spiritual world1 like 
the other accounts  annexed to each     
chapter1 ,i am desirous to arrange them 
so as to form six  ,,memorable          
,,relations according to the            
progressions of the several periods  of 
time4           99       99       99    
99       99    #gd4 ,,these ,,six       
,,memorable ,,relations from the        
spiritual world1 concerning  conjugial  
love1 discover the nature and quality of
 that love in the  earliest times and   
afterwards1 and also at the present day2
 whence it  appears that that love has  

successively fallen away from its       
sanctity  and purity1 until it became   
adulterous2 but that nevertheless there 
is a  hope of its being brought back    
again to its primeval or ancient        
sanctity4    #ge4 ,,the ,,first         
,,memorable ,,relation4 ,on a time1     
while ,i was meditating on  conjugial   
love1 my mind was seized with a desire  
of knowing what had  been the nature and
 quality of that love among those who   
lived in the  ,,golden ,,age1 and       
afterwards among those who lived in the 
following ages1  which have their names 
from silver1 copper1 and iron3 and as ,i
 knew that  all who lived well in those 
ages are in the heavens1 ,i prayed to   
the  ,lord that ,i might be allowed to  
converse with them and be informed3 and 
lo6 an angel presented himself and said1
 ,i am sent by the ,lord to be  your    
guide and companion3 ,i will first lead 
and attend you to those who  lived in   
the first age or period of time1 which  
is called golden3 and  he said1 ,the way

 to them is difficult2 it lies through a
 shady forest1  which none can pass     
unless he receive a guide from the      
,lord4 ,i was in  the spirit1 and       
prepared myself for the journey2 and we 
turned our faces  towards the east2 and 
as we advanced ,i saw a mountain1 whose 
height  extended beyond the region of   
the clouds4 ,we passed a great          
wilderness1  and came to the forest     
planted with various kinds of trees and 
rendered  shady by their thickness1 of  
which the angel had advertised me4 ,the 
forest was divided by several narrow    
paths2 and the angel said1 that         
according to the number of those paths  
are the windings and intricacies  of    
error3 and that unless his eyes were    
opened by the ,lord1 so as to see       
olives entwined with vine tendrils1 and 
his steps were directed from  olive to  
olive1 the traveller would miss his way1
 and fall into the  abodes of ,tartarus1
 which are round about at the sides4    
,this forest is  of such a nature1 to   

the end that the passage may be guarded2
 for none  but a primeval nation dwells 
upon that mountain4 ,after we had       
entered  the forest1 our eyes were      
opened1 and we saw here and there olives
  entwined with vines1 from which hung  
bunches of grapes of a blue or  azure   
color1 and the olives were ranged in    
continual wreaths2 we  therefore made   
various circuits as they presented      
themselves to our  view2 and at length  
we saw a grove of tall cedars and some  
eagles  perched on their branches2 on   
seeing which the angel said1 ,we are now
  on the mountain not far from its      
summit3 so we went forward1 and lo6     
behind the grove was a circular plain1  
where there were feeding he and         
she-lambs1 which were representative    
forms of the state of innocence and     
peace of the inhabitants of the         
mountain4 ,we passed over this plain1   
and  lo6 we saw tabernacles1 to the     
number of several thousands in front on 
each side in every direction as far as  

the eye could reach4 ,and the  angel    
said1 ,we are now in the camp1 where are
 the armies of the ,lord  ,jehovah2 for 
so they call themselves and their       
habitations4 ,these most  ancient       
people1 while they were in the world1   
dwelt in tabernacles2  therefore now    
also they dwell in the same4 ,but let us
 bend our way to  the south1 where the  
wiser of them live1 that we may meet    
some one to  converse with4 ,in going   
along ,i saw at a distance three boys   
and three  girls sitting at a door of a 
certain tent2 but as we approached1 the 
boys and girls appeared like men and    
women of a middle stature4 ,the  angel  
then said1 ,all the inhabitants of this 
mountain appear at a  distance like     
infants1 because they are in a state of 
innocence2 and  infancy is the          
appearance of innocence4 ,the men on    
seeing us hastened  towards us and said1
 ,whence are you2 and how came you here8
 ,your faces  are not like those of our 
mountain4 ,but the angel in reply told  

them  how1 by permission1 we had had    
access through the forest1 and what was 
the cause of our coming4 ,on hearing    
this1 one of the three men invited  and 
introduced us into his tabernacle4 ,the 
man was dressed in a blue  robe and a   
tunic of white wool3 and his wife had on
 a purple gown1 with  a stomacher under 
it of fine linen wrought in needle-work4
 ,and as my  thought was influenced by a
 desire of knowing the state of         
marriages  among the most ancient       
people1 ,i looked by turns on the       
husband and the  wife1 and observed as  
it were a unity of their souls in their 
faces2 and  ,i said1 ,you are one3 and  
the man answered1 ,we are one2 her life 
is in  me1 and mine in her2 we are two  
bodies1 but one soul3 the union between 
us is like that of the two viscera in   
the breast1 which are called the  heart 
and the lungs2 she is my heart and ,i am
 her lungs2 but as by the  heart we here
 mean love1 and by the lungs wisdom1 she
 is the love of my  wisdom1 and ,i am   

the wisdom of her love2 therefore her   
love from without  veils my wisdom1 and 
my wisdom from within enters into her   
love3 hence1  as you said1 there is an  
appearance of the unity of our souls in 
our  faces4 ,i then asked1 ,if such a   
union exists1 is it possible for you to 
look at any other woman than your own8  
,he replied1 ,it is possible but  as my 
wife is united to my soul1 we both look 
together1 and in this case  nothing of  
lust can enter2 for while ,i behold the 
wives of others1 ,i  behold them by my  
own wife1 whom alone ,i love3 and as my 
own wife has a  perception of all my    
inclinations1 she1 as an intermediate1  
directs my  thoughts and removes every  
thing discordant1 and therewith         
impresses  cold and horror at every     
thing unchaste2 therefore it is as      
impossible  for us to look unchastely at
 the wife of any other of our society1  
as it  is to look from the shades of    
,tartarus to the light of our heaven    
therefore neither have we any idea of   

thought1 and still less any  expression 
of speech1 to denote the allurements of 
libidinous love4 ,he  could not         
pronounce the word whoredom1 because the
 chastity of their  heaven forbade it4  
,hereupon my conducting angel said to   
me1 ,you hear  now that the speech of   
the angels of this heaven is the speech 
of  wisdom1 because they speak from     
causes4 ,after this1 as ,i looked       
around1  ,i saw their tabernacle as it  
were overlaid with gold2 and ,i asked1  
,whence is this8 ,he replied1 ,it is in 
consequence of a flaming light1  which1 
like gold1 glitters1 irradiates1 and    
glances on the curtains of  our         
tabernacle while we are conversing about
 conjugial love2 for the  heat from our 
sun1 which in its essence is love1 on   
such occasions bares  itself1 and tinges
 the light1 which in its essence is     
wisdom1 with its  golden color2 and this
 happens because conjugial love in its  
origin is  the sport of wisdom and love2
 for the man was born to be wisdom1 and 

the  woman to be the love of the man's  
wisdom3 hence spring the delights of    
that sport1 in and derived from         
conjugial love between us and our wives4
  ,we have seen clearly for thousands of
 years in our heaven1 that those        
delights1 as to quantity1 degree1 and   
intensity1 are excellent and  eminent   
according to our worship of the ,lord   
,jehovah1 from whom flows  that heavenly
 union or marriage1 which is the union  
and marriage of love  and wisdom4 ,as he
 said this1 ,i saw a great light upon   
the hill in the  middle of the          
tabernacles2 and ,i inquired1 ,whence is
 that light8 ,and  he said1 ,it is from 
the sanctuary of the tabernacle of our  
worship4 ,i  asked whether ,i might     
approach it2 to which he assented4 ,i   
approached  therefore1 and saw the      
tabernacle without and within1 answering
 exactly  to the description of the     
tabernacle which was built for the sons 
of  ,israel in the wilderness2 the form 
of which was shewed to ,moses on ,mount 

,sinai1 ,exod4 xxv4 #dj2 chap4 xxvi4    
#cj4 ,i then asked1 ,what is within in  
that sanctuary1 from which so great a   
light proceeds8 ,he replied1 ,it  is a  
tablet with this inscription1 ,,the     
,,covenant ,,between ,,jehovah ,,and    
,,the  ,,heavens3 he said no more4 ,and 
as by this time we were ready to depart1
  ,i asked1 ,did any of you1 during your
 abode in the natural world1 live  with 
more than one wife8 ,he replied1 ,i know
 not one2 for we could not  think of    
more4 ,we have been told by those who   
had thought of more1 that  instantly the
 heavenly blessedness of their souls    
withdrew from their  inmost principles  
to the extreme parts of their bodies1   
even to the  nails1 and together        
therewith the honorable badges of       
manhood2 when this  was perceived they  
were banished the land4 ,on saying this1
 the man ran  to his tabernacle1 and    
returned with a pomegranate1 in which   
there was  abundance of seeds of gold3  
and he gave it me1 and ,i brought it    

away  with me1 as a sign that we had    
been with those who had lived in the    
golden age4 ,and then1 after a          
salutation of peace1 we took our leave1 
and returned home4    #gf4 ,,the        
,,second ,,memorable ,,relation4 ,the   
next day the same angel came to  me1 and
 said1 ,do you wish me to lead and      
attend you to the people who  lived in  
the ,,silver ,,age ,,or ,,period1 that  
we may hear from them concerning  the   
marriages of their time8 ,and he added1 
,access to these also can  only be      
obtained by the ,lord's favor and       
protection4 ,i was in the  spirit as    
before1 and accompanied my conductor4   
,we first came to a hill  on the        
confines between the east and the south2
 and while we were  ascending it1 he    
shewed me a great extent of country3 we 
saw at a  distance an eminence like a   
mountain1 between which and the hill on 
which we stood was a valley1 and behind 
the valley a plain1 and from the  plain 
a rising ground of easy ascent4 ,we     

descended the hill intending to  pass   
through the valley1 and we saw here and 
there on each side pieces  of wood and  
stone1 carved into the figures of men1  
and of various  beasts1 birds1 and      
fishes2 and ,i asked the angel what they
 meant1 and  whether they were idols8   
,he replied1 ,by no means3 they are     
representative forms of various moral   
virtues and spiritual truths4 ,the      
people of that age were acquainted with 
the science of correspondences2  and as 
every man1 beast1 bird1 and fish1       
corresponds to some quality1  therefore 
each particular carved figure represents
 partially some virtue  or truth1 and   
several together represent virtue       
itself1 or truth1 in a  common extended 
form4 ,these are what in ,egypt were    
called  hieroglyphics4 ,we proceeded    
through the valley1 and as we entered   
the  plain1 lo6 we saw horses and       
chariots2 horses variously harnessed and
  caparisoned1 and chariots of different
 forms2 some carved in the shape  of    

eagles1 some like whales1 and some like 
stags with horns1 and like  unicorns2   
and likewise beyond them some carts1 and
 stables round about  at the sides2 and 
as we approached1 both horses and       
chariots  disappeared1 and instead      
thereof we saw men 7homines71 in pairs1 
walking1 talking1 and reasoning4 ,and   
the angel said to me1 ,the  different   
species of horses1 chariots1 and        
stables1 seen at a distance1  are       
appearances of the rational intelligence
 of the men of that period2  for a      
horse1 by correspondence1 signifies the 
understanding of truth1 a  chariot1 its 
doctrine1 and stables1 instructions3 you
 know that in this  world all things    
appear according to correspondences4    
,but we passed by  these things1 and    
ascended by a long acclivity1 and at    
length saw a  city1 which we entered2   
and in walking through the streets and  
places of  public resort1 we viewed the 
houses3 they were so many palaces built 
of  marble1 having steps of alabaster in

 front1 and at the sides of the  steps  
pillars of jasper3 we saw also temples  
of precious stone of a  sapphire and    
lazure color4 ,and the angel said to me1
 ,their houses are  of stone1 because   
stones signify natural truths1 and      
precious stones  spiritual truths2 and  
all those who lived in the silver age   
had  intelligence grounded in spiritual 
truths1 and thence in natural truths3   
silver also has a similar signification4
 ,in taking a view of the city1  we saw 
here and there consorts in pairs3 and as
 they were husbands and  wives1 we      
expected that some of them would invite 
us to their houses2  and while we were  
in this expectation1 as we were passing 
by1 we were  invited by two into their  
house1 and we ascended the steps and    
entered2  and the angel1 taking upon him
 the part of speaker1 explained to them 
the occasion of our coming to this      
heaven2 informing them that it was  for 
the sake of instruction concerning      
marriages among the ancients1 of  whom1 

says he1 you in this heaven are a part4 
,they said1 ,we were  from a people in  
,asia2 and the chief pursuit of our age 
was the truths  whereby we had          
intelligence4 ,this was the occupation  
of our souls and  minds2 but our bodily 
senses were engaged in representations  
of truths  in form2 and the science of  
correspondences conjoined the sensual   
things  of our bodies with the          
perceptions of our minds1 and procured  
us  intelligence4 ,on hearing this1 the 
angel asked them to give some  account  
of their marriages3 and the husband     
said1 ,there is a  correspondence       
between spiritual marriage1 which is    
that of truth with  good1 and natural   
marriage1 which is that of a man with   
one wife2 and as  we have studied       
correspondences1 we have seen that the  
church1 with its  truths and goods1     
cannot at all exist but with those who  
live in love  truly conjugial with one  
wife3 for the marriage of good and truth
  constitutes the church with man3      

therefore all we in this heaven say1    
that the husband is truth1 and the wife 
the good thereof2 and that good  cannot 
love any truth but its own1 neither can 
truth in return love any  good but its  
own3 if any other were loved1 internal  
marriage1 which  constitutes the church1
 would perish1 and there would remain   
only  external marriage1 to which       
idolatry1 and not the church1           
corresponds2  therefore marriage with   
one wife we call sacrimony2 but if it   
should  have place with more than one   
among us1 we should call it sacrilege4  
,as  he said this1 we were introduced   
into an ante-chamber1 where there were  
several devices on the walls1 and little
 images as it were of molten  silver2   
and ,i inquired1 ,what are these8 ,they 
said1 ,they are pictures  and forms     
representative of several qualities1    
characters1 and delights1  relating to  
conjugial love4 ,these represent unity  
of souls1 these  conjunction of minds1  
these harmony of bosoms1 these the      

delights thence  arising4 ,while we were
 viewing these things1 we saw as it were
 a  rainbow on the wall1 consisting of  
three colors1 purple 7or red71 blue  and
 white2 and we observed how the purple  
passed the blue1 and tinged  the white  
with an azure color1 and that the latter
 color flowed back  through the blue    
into the purple1 and elevated the purple
 into a kind of  flaming lustre3 and the
 husband said to me1 ,do you understand 
all  this8 ,i replied1 ,instruct me3 and
 he said1 ,the purple color1 from  its  
correspondence1 signifies the conjugial 
love of the wife1 the white  the        
intelligence of the husband1 the blue   
the beginning of conjugial  love in the 
husband's perception from the wife1 and 
the azure1 with  which the white was    
tinged1 signifies conjugial love in this
 case in the  husband2 and this latter  
color flowing back through the blue into
 the  purple1 and elevating the purple  
into a kind of flaming lustre1          
signifies the conjugial love of the     

husband flowing back to the wife4  ,such
 things are represented on these walls1 
while from meditating on  conjugial     
love1 its mutual1 successive1 and       
simultaneous union1 we view  with eager 
attention the rainbows which are there  
painted4 ,hereupon ,i  observed1 ,these 
things are more than mystical at this   
day2 for they are  appearances          
representative of the arcana of the     
conjugial love of one  man with one     
wife4 ,he replied1 ,they are so2 yet to 
us in our heaven  they are not arcana1  
and consequently neither are they       
mystical4 ,as he  said this1 there      
appeared at a distance a chariot drawn  
by small white  horses2 on seeing which 
the angel said1 ,that chariot is a sign 
for us  to take our leave2 and then1 as 
we were descending the steps1 our host  
gave us a bunch of white grapes hanging 
to the vine leaves3 and lo6 the  leaves 
became silver2 and we brought them down 
with us for a sign that  we had         
conversed with the people of the silver 

age4    #gg4 ,,the ,,third ,,memorable  
,,relation4 ,the next day1 my conducting
 and  attendant angel came to me and    
said1 ,make ready1 and let us go to the 
heavenly inhabitants in the west1 who   
are from the men that lived in the      
third period1 or in the copper age4     
,their dwellings are from the south  by 
the west towards the north2 but they do 
not reach into the north4  ,having made 
myself ready1 ,i attended him1 and we   
entered their heaven on  the southern   
quarter4 ,there was a magnificent grove 
of palm trees and  laurels4 ,we passed  
through this1 and immediately on the    
confines of the  west we saw giants1    
double the size of ordinary men4 ,they  
asked us1 ,who  let you in through the  
grove8 ,the angel said1 ,the ,god of    
heaven4 ,they  replied1 ,we are guards  
to the ancient western heaven2 but pass 
on4 ,we  passed on1 and from a rising   
ground we saw a mountain rising to the  
clouds1 and between us and the mountain 
a number of villages1 with  gardens1    

groves1 and plains intermixed4 ,we      
passed through the villages  and came to
 the mountain1 which we ascended2 and   
lo6 its summit was not  a point but a   
plain1 on which was a spacious and      
extensive city4 ,all the  houses of the 
city were built of the wood of the      
pine-tree1 and their  roofs consisted of
 joists or rafters2 and ,i asked1 ,why  
are the houses  here built of wood8 ,the
 angel replied1 ,because wood signifies 
natural  good2 and the men of the third 
age of the earth were principled in this
  good2 and as copper also signifies    
natural good1 therefore the age in      
which they lived the ancients named from
 copper4 ,here are also sacred          
buildings constructed of the wood of the
 olive1 and in the middle of  them is   
the sanctuary1 where is deposited in an 
ark the ,word that was  given to the    
inhabitants of ,asia before the         
,israelitish ,word2 the  historical     
books of which are called the ,,wars    
,,of ,,jehovah1 and the  prophetic      

books1 ,,enunciations2 both mentioned by
 ,moses1 ,numb4 xxi4  verses #ad1 #ae1  
and #bg-cj4 ,this ,word at this day is  
lost in the kingdoms  of ,asia1 and is  
only preserved in ,great ,tartary4 ,then
 the angel led me  to one of the sacred 
buildings1 which we looked into1 and saw
 in the  middle of it the sanctuary1 the
 whole in the brightest light2 and the  
angel said1 ,this light is from that    
ancient ,asiatic ,word3 for all  divine 
truth in the heavens gives forth light4 
,as we were leaving the  sacred         
building1 we were informed that it had  
been reported in the city  that two     
strangers had arrived there2 and that   
they were to be examined  as to whence  
they came1 and what was their business2 
and immediately one  of the public      
officers came running towards us1 and   
took us for  examination before the     
judges3 and on being asked whence we    
came1 and  what was our business1 we    
replied1 ,we have passed the grove of   
palm-trees1 and also the abodes of the  

giants1 the guards of your  heaven1 and 
afterwards the region of villages2 from 
which circumstances  you may conclude1  
that we have not come here of ourselves1
 but by  direction of the ,god of       
heaven4 ,the business on which we are   
come is1 to  be instructed concerning   
your marriages1 whether they are        
monogamical or  polygamical4 and they   
said1 ,what are polygamical marriages8  
,are not  they adulterous8 ,and         
immediately the bench of judges deputed 
an  intelligent person to instruct us in
 his own house on this point3 and  when 
we were come to his house1 he set his   
wife by his side1 and spoke  as follows3
 ,we are in possession of precepts      
concerning marriages1  which have been  
handed down to us from the primeval or  
most ancient  people1 who were          
principled in love truly conjugial1 and 
thereby  excelled all others in the     
virtue and potency of that love while   
they  were in the world1 and who are now
 in a most blessed state in their       

heaven1 which is in the east4 ,we are   
their posterity1 and they1 as  fathers1 
have given us1 their sons1 rules of     
life1 among which is the  following     
concerning marriages3 ',sons1 if you are
 desirous to love ,god  and your        
neighbour1 and to become wise and happy 
to eternity1 we counsel  you to live    
married to one wife2 if you depart from 
this precept1 all  heavenly love will   
depart from you1 and therewith internal 
wisdom2 and  you will be banished4'     
,this precept of our ,fathers we have   
obeyed as  sons1 and have perceived its 
truth1 which is1 that so far as any one 
loves his conjugial partner alone1 so   
far he becomes celestial and  internal1 
and that so far as any one does not love
 his married partner  alone1 so far he  
becomes natural and external2 and in    
this case he loves  only himself and the
 images of his own mind1 and is doating 
and foolish4  ,from these               
considerations1 all of us in this heaven
 live married to one  wife2 and this    

being the case1 all the borders of our  
heaven are guarded  against polygamists1
 adulterers1 and whoremongers2 if       
polygamists invade  us1 they are cast   
out into the darkness of the north2 if  
adulterers1  they are cast out into     
fires of the west2 and if whoremongers1 
they are  cast out into the delusive    
lights of the south4 ,on hearing this1  
,i  asked1 ,what he meant by the        
darkness of the north1 the fires of the 
west1 and the delusive lights of the    
south8 ,he answered1 ,the darkness  of  
the north is dulness of mind and        
ignorance of truths2 the fires of  the  
west are the loves of evil2 and the     
delusive lights of the south are  the   
falsifications of truth1 which are      
spiritual whoredoms4 ,after this1  he   
said1 ,follow me to our repository of   
curiosities3 so we followed  him1 and he
 shewed us the writings of the most     
ancient people1 which  were on the      
tables of wood and stone1 and afterwards
 on smooth blocks of  wood2 the writings

 of the second age were on sheets of    
parchment2 of  these he brought me a    
sheet1 on which were copied the rules of
 the  people of the first age from their
 tables of stone1 among which also was  
the precept concerning marriages4       
,having seen these and other ancient    
curiosities1 the angel said1 ,it is now 
time for us to take our leave2  and     
immediately our host went into the      
garden1 and plucked some twigs  off a   
tree1 and bound them into a little      
bunch1 and gave them to us1  saying1    
,these twigs are from a tree1 which is  
native of or peculiar to  our heaven1   
and whose juice has a balsamic          
fragrance4 ,we brought the  bunch down  
with us1 and descended by the eastern   
way1 which was not  guarded2 and lo6 the
 twigs were changed into shining brass1 
and the  upper ends of them into gold1  
as a sign that we had been with the     
people  of the third age1 which is named
 from copper or brass4    #gh4 ,,the    
,,fourth ,,memorable ,,relations4 ,after

 two days the angel again  addressed me1
 saying1 ,let us complete the period of 
the ages2 the last  still remains1 which
 is named from ,,iron4 ,the people of   
this age dwell in  the north on the side
 of the west1 in the inner parts or     
breadth-ways3  they are all from the old
 inhabitants of ,asia1 who were in      
possession of  the ancient ,word1 and   
thence derived their worship2           
consequently they  were before the time 
of our ,lord's coming into the world4   
,this is  evident from the writings of  
the ancients1 in which those times are  
so  named4 ,these same periods are meant
 by the statue seen by  ,nebuchadnezzar1
 whose head was of gold1 the breast and 
arms of silver1  the belly and thighs of
 brass1 the legs of iron1 and the feet  
of iron  and of clay1 ,dan4 ii4 #cb1    
#cc4 ,these particulars the angel       
related to me  in the way1 which was    
contracted and anticipated by changes of
 state  induced in our minds according  
to the genius or disposition of the     

inhabitants whom we passed2 for spaces  
and consequent distances in the         
spiritual world are appearances         
according to the state of their minds4  
,when we raised our eyes1 lo6 we were in
 a forest consisting of beeches1        
chestnut-trees and oaks3 and on looking 
around us1 there appeared bears  to the 
left1 and leopards to the right3 and    
when ,i wondered at this1 the  angel    
said1 ,they are neither bears nor       
leopards1 but men1 who guard  these     
inhabitants of the north2 by their      
nostrils they have a scent of  the      
sphere of life of those who pass by1 and
 they rush violently on all  who are    
spiritual1 because the inhabitants are  
natural4 ,those who only  read the      
,word1 and imbibe thence nothing of     
doctrine1 appear at a  distance like    
bears2 and those who confirm false      
principles thence  derived1 appear like 
leopards4 ,on seeing us1 they turned    
away1 and we  proceeded4 ,beyond the    
forest there appeared thickets1 and     

afterwards  fields of grass divided into
 areas1 bordered with box3 this was     
succeeded by a declivity which led to a 
valley1 wherein were several  cities4   
,we passed some of them1 and entered    
into one of a considerable  size3 its   
streets were irregular1 and so were the 
houses1 which were  built of brick1 with
 beams between1 and plastered4 ,in the  
places of  public resort were           
consecrated buildings of hewn           
lime-stone2 the  under-structure of     
which was below the ground1 and the     
super-structure  above4 ,we went down   
into one of them by three steps1 and saw
 on the  walls idols of various forms1  
and a crowd on their knees paying       
adoration to them3 in the middle of the 
building was a company1 above  whom     
might be seen the head of the tutelary  
god of that city4 ,as we went  out1 the 
angel said to me1 ,those idols1 with the
 ancients who lived in  the silver age1 
as above described1 were images         
representative of  spiritual truths and 

moral virtues2 and when the science of  
correspondence was forgotten and        
extinct1 they first became objects of   
worship1 and afterwards were adored as  
deities3 hence came idolatry4  ,when we 
were come out of the consecrated        
building1 we made our  observations on  
the men and their dress4 ,their faces   
were like steel1 of  a grayish color1   
and they were dressed like comedians1   
with napkins  about their loins hanging 
from a tunic buttoned close at the      
breast2 and  on their heads they wore   
curled caps like sailors4 ,but the angel
 said1  ,enough of this2 let us seek    
some instruction concerning the         
marriages  of the people of this age4   
,we then entered into the house of one  
of the  grandees1 who wore on his head a
 high cap4 ,he received us kindly1 and  
said1 ,come in and let us converse      
together4 ,we entered into the          
vestibule1 and there seated ourselves2  
and ,i asked him about the  marriages of
 his city and country4 ,he said1 ,we do 

not here live with  one wife1 but some  
with two or three1 and some with more1  
because we are  delighted with variety1 
obedience1 and honor1 as marks of       
dignity2 and  these we receive from our 
wives according to their number4 ,with  
one wife  there would be no delight     
arising from variety2 but disgust from  
sameness3 neither would there be any    
flattering courteousness arising  from  
obedience1 but a troublesome disquietude
 from equality2 neither  would there be 
any satisfaction arising from dominion  
and the honor  thence derived1 but      
vexation from wrangling about           
superiority4 ,and what  is a woman8 ,is 
she not born subject to man's will2 to  
serve1 and not to  domineer8 ,wherefore 
in this place every husband in his own  
house enjoys  as it were royal dignity2 
and as this is suited to our love1 it   
constitutes also the blessedness of our 
life4 ,but ,i asked1 ,in such  case1    
what becomes of conjugial love1 which   
from two souls makes one1  and joins    

minds together1 and renders a man 7homo7
 blessed8 ,this love  cannot be divided2
 for if it be it becomes a heat which   
effervesces and  passes away4 ,to this  
he replied1 ,i do not understand what   
you say2  what else renders a man 7homo7
 blessed1 but the emulation of wives    
contending for the honor of the first   
place in the husband's favor8 ,as  he   
said this1 a man entered into the       
women's apartment and opened the  two   
doors2 whence there issued a libidinous 
effluvium1 which had a  stench like     
mire2 this arose from polygamical love1 
which is connubial1  and at the same    
time adulterous2 so ,i rose and shut the
 doors4  ,afterwards ,i said1 ,how can  
you subsist upon this earth1 when you   
are  void of any love truly conjugial1  
and also when you worship idols8 ,he    
replied1 ,as to connubial love1 we are  
so jealous of our wives1 that we  do not
 suffer any one to enter further within 
our houses than the  vestibule2 and     
where there is jealousy1 there must also

 be love4 ,in  respect to idols1 we do  
not worship them2 but we are not able to
 think  of the ,god of the universe1    
except by means of such forms presented 
to  our eyes2 for we cannot elevate our 
thoughts above the sensual things of    
the body1 nor think of ,god above the   
objects of bodily vision4 ,i then  asked
 him again1 ,are not your idols of      
different forms8 ,how then can  they    
excite the idea of one ,god8 ,he        
replied1 ,this is a mystery to us2      
somewhat of the worship of ,god lies    
concealed in each form4 ,i then  said1  
,you are merely sensual corporeal       
spirits2 you have neither the  love of  
,god nor the love of a married partner  
grounded in any spiritual  principle2   
and these loves together form a man     
7homo7 and from sensual  make him       
celestial4 ,as ,i said this1 there      
appeared through the gate as  it were   
lightning3 and on my asking what it     
meant1 he said1 ,such  lightning is a   
sign to us that there will come the     

ancient one from the  east1 who teaches 
us concerning ,god1 that ,he is one1 the
 alone  omnipotent1 who is the first and
 the last2 he also admonishes us not to 
worship idols1 but only to look at them 
as images representative of the  virtues
 proceeding from the one ,god1 which    
also together form his  worship4 ,this  
ancient one is our angel1 whom we revere
 and obey4 ,he  comes to us1 and raises 
us1 when we are falling into obscure    
worship of  ,god from mere fancies      
respecting images4 ,on hearing this1 we 
left the  house and went out of the     
city2 and in the way1 from what we had  
seen in  the heavens1 we drew some      
conclusions respecting the circuit and  
the  progression of conjugial love2 of  
the circuit that it had passed from  the
 east to the south1 from the south to   
the west1 and from the west to  the     
north2 and of the progression1 that it  
had decreased according to  its         
circulation1 namely1 that in the east it
 was celestial1 in the south  spiritual1

 in the west natural1 and in the north  
sensual2 and also that  it had decreased
 in a similar degree with the love and  
the worship of  ,god3 from which        
considerations we further concluded1    
that this love in  the first age was    
like gold1 in the second like silver1 in
 the third  like brass1 and in the      
fourth like iron1 and that at length it 
ceased4  ,on this occasion the angel1 my
 guide and companion1 said1             
,nevertheless  ,i entertain a hope that 
this love will be revived by the ,god of
 heaven1  who is the ,lord1 because it  
is capable of being so revived4    #gi4 
,,the ,,fifth ,,memorable ,,relation1   
,the angel that had been my guide and   
companion to the ancients who had lived 
in the four ages1 the golden1  the      
silver1 the copper1 and the iron1 again 
presented himself to me1 and  said1 ,are
 you desirous of seeing the age which   
succeeded those ancient  ones1 and to   
know what its quality formerly was1 and 
still is8 ,follow  me1 and you shall    

see4 ,they are those concerning whom    
,daniel thus  prophesied3 ',a kingdom   
shall arise after those four in which   
iron shall  be mixed with miry clay3    
they shall mingle themselves together by
 the  seed of man3 but they shall not   
cohere one with the other1 as iron is   
not mixed with clay1 ,dan4 ii4 #da-dc3' 
and he said1 ,by the seed of  man1      
whereby iron shall be mixed with clay1  
and still they shall not  cohere1 is    
meant the truth of the ,word falsified4 
,after he had said  this1 ,i followed   
him1 and in the way1 he related to me   
these  particulars4 ,they dwell in the  
borders between the south and the west1 
but at a great distance beyond those who
 lived in the four former ages1  and    
also at a greater depth4 ,we then       
proceeded through the south to the      
region bordering on the west1 and passed
 though a formidable forest2 for  in it 
there were lakes1 out of which          
crocodiles raised their heads1 and      
opened at us their wide jaws beset with 

teeth2 and between the lakes  were      
terrible dogs1 some of which were       
three-headed like ,cerberus1 some       
two-headed1 all looking at us as we     
passed with a horrible hungry snarl  and
 fierce eyes4 ,we entered the western   
tract of this region1 and saw  dragons  
and leopards1 such as are described in  
the ,revelation1 chap4  xii4 #c2 chap4  
xiii4 #b4 ,then the angel said to me1   
,all these wild beasts  which you have  
seen1 are not wild beasts but           
correspondences1 and  thereby           
representative forms of the lusts of the
 inhabitants whom we  shall visit4 ,the 
lusts themselves are represented by     
those horrible  dogs2 their deceit and  
cunning by crocodiles2 their falsities  
and  depraved inclinations to the things
 which relate to worship1 by dragons    
and leopards3 nevertheless the          
inhabitants represented do not live     
close  behind the forest1 but behind a  
great wilderness which lies             
intermediate1 that they may be fully    

withheld and separated from the         
inhabitants of the foregoing ages1 being
 of an entirely different genius  and   
quality from them3 they have indeed     
heads above their breasts1 and  breasts 
above their loins1 and loins above their
 feet1 like the primeval  men2 but in   
their heads there is not any thing of   
gold1 nor in their  breasts any thing of
 silver1 nor in their loins any thing of
 brass1 no1  nor in their feet any thing
 of pure iron2 but in their heads is    
iron  mixed with clay1 in their breasts 
is each mixed with brass1 in their      
loins is also each mixed with silver1   
and in their feet is each mixed  with   
gold3 by this inversion they are changed
 from men 7homines7 into  graven images 
of men1 in which inwardly nothing       
coheres2 for what was  highest1 is made 
lowest1 thus what was the head is become
 the heel1 and  vice versa4 ,they appear
 to us from heaven like stage-players1  
who lie  upon their elbows with the body
 inverted1 and put themselves in a      

walking motion2 or like beasts1 which   
lie on their backs1 and lift the  feet  
upwards1 and from the head1 which they  
plunge in the earth1 look  towards      
heaven4 ,we passed through the forest1  
and entered the  wilderness1 which was  
not less terrible3 it consisted of heaps
 of  stones1 and ditches between them1  
out of which crept hydras and vipers1   
and there flew forth venomous flying    
serpents4 ,this whole wilderness was  on
 a continual declivity3 we descended by 
a long steep descent1 and at  length    
came into the valley inhabited by the   
people of that region and  age4 ,there  
were here and there cottages1 which     
appeared at length to  meet1 and to be  
joined together in the form of a city3  
this we entered1  and lo6 the houses    
were built of the scorched branches of  
trees1  cemented together with mud and  
covered with black slates4 ,the streets 
were irregular2 all of them at the      
entrance narrow1 but wider as they      
extended1 and at the end spacious1 where

 there were places of public  resort3   
here there were as many places of public
 resort as there were  streets4 ,as we  
entered the city1 it became dark1       
because the sky did not  appear2 we     
therefore looked up and light was given 
us1 and we saw3 and  then ,i asked those
 we met1 ,are you able to see because   
the sky does not  appear above you8     
,they replied ,what a question is this6 
we see  clearly2 we walk in full light4 
,on hearing this1 the angel said to me1 
,darkness to them is light1 and light   
darkness1 as is the case with  birds of 
night2 as they look downwards and not   
upwards4 ,we entered into  some of the  
cottages1 and saw in each a man with his
 woman1 and we asked  them1 ,do all live
 here in their respective houses with   
one wife only8  ,and they replied with a
 hissing1 ,what do you mean by one wife 
only8 ,why  do not you ask1 whether we  
live with one harlot8 ,what is a wife   
but a  harlot8 ,by our laws it is not   
allowable to commit fornication with    

more  than one woman2 but still we do   
not hold it dishonorable or unbecoming  
to do so with more2 yet out of our own  
houses we glory in the one among        
another3 thus we rejoice in the license 
we take1 and the pleasure  attending it1
 more than polygamists4 ,why is a       
plurality of wives denied  us1 when yet 
it has been granted1 and at this day is 
granted in the  whole world about us8   
,what is life with one woman only1 but  
captivity  and imprisonment8 ,we however
 in this place have broken the bolt of  
this  prison1 and have rescued ourselves
 from slavery1 and made ourselves  free1
 and who is angry with a prisoner for   
asserting his freedom when it  is in his
 power8 to this we replied1 ,you speak1 
friend1 as if without  any sense of     
religion4 ,what rational person does not
 know that  adulteries are profane and  
infernal1 and that marriages are holy   
and  heavenly4 ,do not adulteries take  
place with devils in hell1 and          
marriages with angels in heaven8 ,did   

you never read the sixth  commandment   
,footnote3 ,according to the division of
 the commandments  adopted by the       
,church of ,england1 it is the seventh  
that is here  referred to4 of the       
decalogue8 and in ,paul1 that adulterers
 can by no  means enter heaven8         
,hereupon our host laughed heartily1 and
 regarded me  as a simpleton1 and almost
 as out of my senses4 ,but just then    
there came  running a messenger from the
 chief of the city1 and said1 ,bring the
 two  strangers into the town-hall2 and 
if they refuse to come1 drag them       
there3 we have seen them in a shade of  
light2 they have entered  privately2    
they are spies4 ,hereupon the angel said
 to me1 ,the reason  why we were seen in
 a shade1 is1 because the light of      
heaven in which we  have been1 is to    
them a shade1 and the shade of hell is  
to them light2  and this is because they
 regard nothing as sin1 not even        
adultery3 hence  they see what is false 
altogether as what is true2 and what is 

false is  lucid in hell before satans1  
and what is true darkens their eyes like
  the shade of night4 ,we said to the   
messenger1 ,we will not be pressed1     
still less will we be dragged into the  
town-hall2 but we will go with  you of  
our own accord4 ,so we went3 and lo6    
there was a great crowd  assembled1 out 
of which came some lawyers1 and         
whispered to us1 saying1  ,take heed to 
yourselves how you speak any thing      
against religion1 the  form of our      
government1 and good manners3 and we    
replied1 ,we will not  speak against    
them1 but for them and from them4 ,then 
we asked1 ,what  are your religious     
notions respecting marriages8 ,at this  
the crowd  murmured1 and said1 ,what    
have you to do here with marriages8     
,marriages  are marriages4 ,again we    
asked1 ,what are your religious notions 
respecting whoredoms8 ,at this also they
 murmured1 saying1 ,what have  you to do
 here with whoredoms8 ,whoredoms are    
whoredoms3 let him that is  guiltless   

cast the first stone4 ,and we asked     
thirdly1 ,does your  religion teach that
 marriages are holy and heavenly1 and   
that adulteries  are profane and        
infernal8 ,hereupon several in the crowd
 laughed aloud1  jested1 and bantered1  
saying1 ,inquire of our priests1 and not
 of us1 as  to what concerns religion4  
,we acquiesce entirely in what they     
declare2  because no point of religion  
is an object of decision in the         
understanding4 ,have you never heard    
that the understanding is without  any  
sense or discernment in mysteries1 which
 constitute the whole of  religion8 ,and
 what have actions to do with religion8 
,is not the soul  made blessed by the   
muttering of words from a devout heart  
concerning  expiation1 satisfaction1 and
 imputation1 and not by works8 ,but at  
this  instant there came some of the    
wise ones of the city1 so called1 and   
said1 ,retire hence2 the crowd grows    
angry2 a storm is gathering3 let us     
talk in private on this subject2 there  

is a retired walk behind the  town-hall2
 come with us there4 ,we followed them2 
and they asked us  whence we came1 and  
what was our business there8 ,and we    
said1 to be  instructed concerning      
marriages1 whether they are holy with   
you1 as they  were with the ancients who
 lived in the golden1 silver1 and copper
 ages2  or whether they are not holy4   
,and they replied1 ,what do you mean by 
holiness8 ,are not marriages works of   
the flesh and of the night8 ,and we     
answered1 ,are they not also works of   
the spirit8 and what the flesh  does    
from the spirit1 is not that spiritual8 
and all that the spirit  does1 it does  
from the marriage of good and truth4 ,is
 not this marriage  spiritual1 which    
enters the natural marriage of husband  
and wife8 ,to  this the wise ones1 so   
called1 made answer1 ,there is too much 
subtlety  and sublimity in what you say 
on this subject2 you ascend far above   
rational principles to spiritual3 and   
who1 beginning at such an  elevation1   

can descend thence1 and thus form any   
decision8 ,to this they  added with a   
smile of ridicule1 ,perhaps you have the
 wings of an eagle1  and can fly in the 
highest region of heaven1 and make these
 discoveries3  this we cannot do4 ,we   
then asked them to tell us1 from the    
altitude or  region in which the winged 
ideas of their minds fly1 whether they  
knew1  or were able to know1 that the   
love of one man with one wife is        
conjugial love1 into which are collected
 all the beatitudes1  satisfactions1    
delights1 pleasantnesses1 and pleasures 
of heaven2 and  that this love is from  
the ,lord according to the reception of 
good and  truth from him2 thus according
 to the state of the church8 ,on hearing
  this1 they turned away1 and said1     
,these men are out of their senses2     
they enter the ether with their         
judgement1 and scatter about vain       
conjectures like nuts and almonds4      
,after this they turned to us1  saying1 
,we will give a direct answer to your   

windy conjectures and  dreams2 and they 
said1 ,what has conjugial love in common
 with religion  and inspiration from    
,god8 ,is not this love with every one  
according to  the state of his potency8 
,is it not the same with those who are  
out of  the church as with those who are
 in it1 with ,gentiles as with          
,christians1 yea1 with the impious as   
with the pious8 ,has not every one  the 
strength of this love either            
hereditarily1 or from bodily health1 or 
from temperance of life1 or from warmth 
of climate8 ,by medicines also it  may  
be strengthened and stimulated4 ,is not 
the case similar with the  brute        
creation1 especially with birds which   
unite in pairs8 ,moreover1 is  not this 
love carnal8 and what has a carnal      
principle in common with the  spiritual 
state of the church8 ,does this love1 as
 to its ultimate effect  with a wife1   
differ at all from love as to its effect
 with a harlot8 ,is  not the lust       
similar1 and the delight similar8       

,wherefore it is injurious  to deduce   
the origin of conjugial love from the   
holy things of the  church4 ,on hearing 
this1 we said to them1 ,you reason from 
the stimulus  of lasciviousness1 and not
 from conjugial love2 you are altogether
  ignorant what conjugial love is1      
because it is cold with you2 from what  
you have said we are convinced that you 
are of the age which has its  name from 
and consists of iron and clay1 which do 
not cohere1 according  to the prophecy  
in ,daniel1 chap4 ii4 #dc2 for you make 
conjugial love and  adulterous love the 
same thing2 and do these two cohere any 
more than  iron and clay8 ,you are      
believed and called wise1 and yet you   
have not  the smallest pretensions to   
that character4 ,on hearing this1 they  
were  inflamed with rage and made a loud
 cry1 and called the crowd together to  
cast us out2 but at that instant1 by    
virtue of power given us by the  ,lord1 
we stretched out our hands1 and lo6 the 
flying serpents1 vipers1  and hydras1   

and also the dragons from the           
wilderness1 presented  themselves1 and  
entered and filled the city2 at which   
the inhabitants  being terrified fled   
away4 ,the angel then said to me1 ,into 
this region  new comers from the earth  
daily enter1 and the former inhabitants 
are by  turns separated and cast down   
into the gulphs of the west1 which      
appear  at a distance like lakes of fire
 and brimstone4 ,all in those gulphs are
  spiritual and natural adulterers4     
#hj4 ,,the ,,sixth ,,memorable          
,,relation4 ,as the angel said this1 ,i 
looked to  the western boundary1 and lo6
 there appeared as it were lakes of fire
  and brimstone2 and ,i asked him1 why  
the hells in that quarter had such  an  
appearance8 ,he replied1 ,they appear as
 lakes in consequence of the            
falsifications of truth2 because water  
in the spiritual sense signifies  truth2
 and there is an appearance as it were  
of fire round about them1  and in them1 
in consequence of the love of evil1 and 

as it were of  brimstone in consequence 
of the love of what is false4 ,those    
three  things1 the lake1 the fire1 and  
the brimstone1 are appearances1 because 
they are correspondences of the evil    
loves of the inhabitants4 ,all in  that 
quarter are shut up in eternal          
work-houses1 where they labor for  food1
 for clothing1 and for a bed to lie on2 
and when they do evil1 they  are        
grievously and miserably punished4 ,i   
further asked the angel1 why  he said   
that in that quarter are spiritual and  
natural adulterers1 and  why he had not 
rather said1 that they were evil doers  
and impious8 ,he  replied1 ,because all 
those who make light of adulteries1 that
 is1 who  commit them from a confirmed  
persuasion that they are not sins1 and  
thus  are in the purpose of committing  
them from a belief of their being       
harmless1 are in their hearts evil doers
 and impious2 for the conjugial  human  
principle ever goes hand in hand with   
religion2 and every step and  movement  

made under the influence of religion1   
and leading to it1 is  also a step and  
movement made under the influence of the
 conjugial  principle1 and leading to   
it1 which is peculiar and proper to the 
,christian4 ,on asking what that        
conjugial principle was1 he said1 ,it is
  the desire of living with one wife2   
and every ,christian has this desire    
according to his religion4 ,i was       
afterwards grieved in spirit to think   
that marriages1 which in the most       
ancient times had been most holy1 were  
so wretchedly changed into adulteries4  
,the angel said1 ,the case is the  same 
at this day with religion2 for the ,lord
 says ',in the consummation  of the age 
there will be the abomination of        
desolation foretold by  ,daniel4 ,and   
there will be great affliction1 such as 
there has not been  from the beginning  
of the world1' ,matt4 xxiv4 #ae1 #ba4   
,the abomination  of desolation         
signifies the falsification and         
deprivation of all truth2  affliction   

signifies the state of the church       
infested by evils and  falses2 and the  
consummation of the age1 concerning     
which those things  are spoken1         
signifies the last time or end of the   
church4 ,the end is  now1 because there 
does not remain a truth which is not    
falsified2 and  the falsification of    
truth is spiritual whoredom1 which acts 
in unity  with natural whoredom1 because
 they cohere4    #ha4 ,as we were       
conversing and lamenting together on    
this occasion1 there  suddenly appeared 
a beam of light1 which1 darting         
powerfully upon my  eyes1 caused me to  
look up3 and lo6 the whole heaven above 
us appeared  luminous2 and from the east
 to the west in an extended series we   
heard a  ,,glorification3 and the angel 
said to me1 ,that is a glorification of 
the  ,lord on account of his coming1 and
 is made by the angels of the eastern   
and western heavens4 ,from the northern 
and southern heavens nothing was  heard 
but a soft and pleasing murmur4 ,as the 

angel understood  everything1 he told me
 first1 that glorifications and         
celebrations of  the ,lord are made from
 the ,word1 because then they are made  
from the  ,lord2 for the ,lord is the   
,word1 that is1 the essential divine    
truth  therein2 and he said1 ,now in    
particular they glorify and celebrate   
the  ,lord by these words1 which were   
spoken by ,daniel the prophet1 ',thou   
sawest iron mixed with miry clay2 they  
shall mingle themselves together  by the
 seed of man2 but they shall not cohere4
 ,nevertheless in those  days the ,god  
of the heavens shall cause a kingdom to 
arise1 which shall  not perish for ages4
 ,it shall bruise and consume those     
kingdoms2 but  itself shall stand for   
ages4' ,dan4 ii4 #dc1 #dd4 ,after this1 
,i heard as  it were the voice of       
singing1 and further in the east ,i saw 
a glittering  of light more resplendent 
than the former2 and ,i asked the angel 
what  was the subject of their          
glorification8 ,he said1 ,these words in

 ,daniel2  ',i saw in the visions of the
 night1 and lo6 with the clouds of      
heaven  there came as it were the ,,son 
,,of ,,man3 and to him was given        
dominion and  a kingdom2 and all people 
and nations shall worship him4 ,his     
dominion is  the dominion of an age1    
which shall not pass away2 and his      
kingdom that  which shall not perish1'  
,dan4 vii4 #ac1 #ad4 ,they are further  
celebrating  the ,lord from these words 
in the ,revelation3 ',to ,,jesus        
,,christ be glory  and strength3 behold 
he cometh with clouds4 ,he is alpha and 
omega1 the  beginning and the end1 the  
first and the last2 who is1 who was1 and
 who  is to come1 the almighty4 ,i1     
,john1 heard this from the ,,son ,,of   
,,man1 out  of the midst of the seven   
candlesticks1' ,rev4 i4 #e-g1 #aj-ac2   
chap4  xxii4 #ac2 ,matt4 xxiv4 #cj1 #ca4
 ,i looked again into the eastern       
heaven3  it was enlightened on the right
 side1 and the light entered the        
southern  expanse4 ,i heard a sweet     

sound2 and ,i asked the angel1 what was 
the  subject of their glorification in  
that quarter respecting the ,lord8 ,he  
said1 ,these words in the ,revelation3  
',i saw a new heaven and a new  earth2  
and ,i saw the holy city1 ,new          
,jerusalem1 coming down from ,god out   
of heaven1 prepared as a ,,bride for her
 ,,husband3 and the angel spake with    
me1 and said1 ,come1 ,i will shew thee  
the ,,bride1 ,,the ,,lamb',s ,,wife3 and
 he  carried me away in the spirit to a 
great and high mountain1 and shewed  me 
the holy city1 ,jerusalem1' ,rev4 xxi4  
#a1 #b1 #i1 #aj3 also these words1  ',i 
,,jesus am the bright and morning star2 
and the spirit and the bride  say1      
,,come2 ,,and ,,he ,,said1 ,,even ,i    
,,come ,,quickly2 ,amen3 even ,,come1   
,,lord  ,,jesus1' ,rev4 xxii4 #af1 #ag1 
#bj4 ,after these and several other     
subjects  of glorification1 there was   
heard a common glorification from the   
east  to the west of heaven1 and also   
from the south to the north2 and ,i     

asked  the angel1 ,what now is the      
subject8 ,he said1 ,these words from the
  prophets2 ',let all flesh know that   
,i1 ,,jehovah1 ,,am ,,thy ,,saviour     
,,and ,,thy  ,,redeemer1' ,isaiah xlix4 
#bf4 ',thus saith ,,jehovah1 the ,king  
of ,israel1  and ,,his ,,redeemer1      
,,jehovah ,,zebaoth1 ,i am the first and
 the last1 and  ,,beside ,,me ,,there   
,,is ,,no ,,god1' ,isaiah xliv4 #f4 ',it
 shall be said in that  day1 ,,lo6      
,,this ,,is ,,our ,,god1 whom we have   
expected to deliver us2 ,,this is       
,,jehovah ,,whom ,,we ,,have            
,,expected4' ,isaiah xxv4 #i4 ',the     
voice of him that  crieth in the        
wilderness1 ,prepare a way for          
,,jehovah4 ,behold the ,,lord  ,,jehovah
 cometh in strength4 ,he shall feed his 
flock like a ,,shepherd1'  ,isaiah xl4  
#c1 #aj1 #aa4 ',unto us a child is born2
 unto us a son is given2  whose name is 
,wonderful ,counsellor1 ,,god1 ,hero1   
,,father ,,of ,,eternity1  ,prince of   
,peace1' ,isaiah ix4 #f4 ',behold the   

days will come1 and ,i will  raise up to
 ,david a righteous branch1 who shall   
reign a ,king3 and this  is his name1   
,,jehovah ,,our ,,righteousness1'       
,jeremiah xxiii4 #e1 #f2 chap1  xxxiii4 
#ae1 #af4 ',,jehovah ,,zebaoth is his   
name1 and ,,thy ,,redeemer the holy  one
 of ,israel3 ,,the ,,god ,,of ,,the     
,,whole ,,earth ,,shall ,,he ,,be       
,,called1' ,isaiah  liv4 #e4 ',,in      
,,that ,,day ,,there ,,shall ,,be ,,one 
,,jehovah1 ,,and ,,his ,,name ,,one1'   
,zech4 xiv4 #i4 ,on hearing and         
understanding these words1 my heart     
exulted1 and ,i went home with joy2 and 
there ,i returned out of a state  of the
 spirit into a state of the body2 in    
which latter state ,i  committed to     
writing what ,i had seen and heard3 to  
which ,i now add the  following         
particular4 ,that conjugial love1 such  
as it was with the  ancients1 will be   
revived again by the ,lord after his    
coming2 because  this love is from the  
,lord alone1 and is the portion of those

 who from  him1 by means of the ,word1  
are made spiritual4    #hb4 ,after this1
 a man from the northern quarter came   
running in great  haste1 and looked at  
me with a threatening countenance1 and  
addressing  me in a passionate tone of  
voice1 said1 ,are you the man that      
wishes to  seduce the world1 under the  
notion of re-establishing a new church1 
which you understand by the ,new        
,jerusalem coming down out of heaven    
from  ,god2 and teaching1 that the ,lord
 will endow with love truly conjugial   
those who embrace the doctrines of that 
church2 the delights and  felicity of   
which love you exalt to the very heaven8
 ,is not this a mere  fiction8 and do   
you not hold it forth as a bait and     
enticement to accede  to your new       
opinions8 ,but tell me briefly1 what are
 the doctrinals of  the ,new ,church1   
and ,i will see whether they agree or   
disagree4 ,i  replied1 ,the doctrines of
 the church1 which is meant by the ,new 
,jerusalem1 are as follow3 ,i4 ,that    

there is one ,god1 in whom there is a   
divine trinity2 and that he is the      
,,lord ,,jesus ,,christ4 ,,ii4 ,that a  
saving  faith is to believe on him4     
,,iii4 ,that evils are to be shunned1   
because  they are of the devil and from 
the devil4 ,,iv4 ,that goods are to be  
done1  because they are of ,god and from
 ,god4 ,v4 ,that these are to be done by
 a  man as from himself2 but that it    
ought to be believed1 that they are     
done from the ,lord with him and by him4
 ,on hearing these doctrines1 his  fury 
for some moments abated2 but after some 
deliberation he again  looked at me     
sternly1 and said1 ,are these five      
precepts the doctrines  of faith and    
charity of the ,new ,church8 ,i replied1
 ,they are4 ,he then  asked sharply1    
,how can you demonstrate the ,,first1   
'that there is one  ,god in whom there  
is a divine trinity2 and that he is the 
,lord ,jesus  ,christ8 ,i said1 ,i      
demonstrate it thus3 ,is not ,god one   
and individual8  ,is not there a        

trinity8 ,if ,god be one and individual1
 is not he one  person8 ,if he be one   
person1 is not the trinity in that      
person8 ,that  this ,god is the ,,lord  
,,jesus ,,christ1 is evident from these 
considerations1  that he was conceived  
from ,god the ,father1 ,luke i4 #cd1    
#ce2 and thus that  as to his soul he is
 ,god2 and hence1 as he himself saith1  
that the  ,father and himself are one1  
,john x4 #cj2 that he is in the ,father1
 and  the ,father in him1 ,john xix4    
#aj1 #aa2 that he that seeth him and    
knoweth  him1 seeth and knoweth the     
,father1 ,john xiv4 #g1 #i2 that no one 
seeth and  knoweth the ,father1 except  
he that is in the bosom of the ,father1 
,john  i4 #ah2 that all things of the   
,father are his1 ,john iii4 #ce2 chap4  
xvi4  #ae2 that he is the ,way1 the     
,truth1 and the ,life2 and that no one  
cometh  to the ,father but by him1 ,john
 xiv4 #f2 thus of or from him1 because  
the  ,father is in him2 and1 according  
to ,paul1 that all the fulness of the   

,godhead dwelleth bodily in him1        
,coloss4 ii4 #i2 and moreover1 that he  
hath power over all flesh1 ,john xvii4  
#b2 and that he hath all power in       
heaven and in earth1 ,matt1 xxviii4 #ah3
 from which declarations it  follows1   
that he is ,god of heaven and earth4 ,he
 afterwards asked how ,i  proved the    
,,second1 that a saving faith is to     
believe on him8 ,i said1  ,by these     
words of the ,lord1 ',this is the will  
of the ,father1 that every  one that    
,,believeth ,,on ,,the ,,son should have
 eternal life1 ,john vi4 #dj4'  ',god so
 loved the world1 that he gave his      
only-begotten ,son1 that every  one that
 ,,believeth ,,on ,,him should not      
perish1 but should have eternal  life1' 
,john iii4 #ae1 #af4 ',,he ,,that       
,,believeth ,,on ,,the ,,son1 hath      
eternal  life2 but he that believeth not
 the ,son will not see life2 but the    
wrath  of ,god abideth on him1' ,john   
iii4 #cf4 ,he afterwards said1          
,demonstrate  also the ,,third1 and the 

next two doctrines3 ,i replied1 ,what   
need is  there to demonstrate 'that     
evils ought to be shunned1 because they 
are  of the devil and from the devil2   
and that goods ought to be done1        
because they are of ,god and from ,god2'
 also 'that the latter are to be  done  
by a man as from himself2 but that he   
ought to believe that they  are from the
 ,lord with him and by him8' ,that these
 three doctrines are  true1 is confirmed
 by the whole ,sacred ,scripture from   
beginning to end2  for what else is     
therein principally insisted on1 but to 
shun evils and  do goods1 and believe on
 the ,lord ,god8 ,moreover1 without     
these three  doctrines there can be no  
religion3 for does not religion relate  
to  life8 and what is life but to shun  
evils and do goods8 and how can a man   
do the latter and shun the former but as
 from himself8 ,therefore if you  remove
 these doctrines from the church1 you   
remove from it the ,sacred  ,scripture1 
and also religion2 and these being      

removed1 the church is no  longer a     
church4 ,the man on hearing this        
retired1 and mused on what he  had      
heard2 but still he departed in         
indignation4           99       99      
99       99       99    ,,on ,,the      
,,origin ,,of ,,conjugial ,,love ,,as   
,,grounded ,,in ,,the ,,marriage ,,of   
,,good ,,and  ,,truth4    #hc4 ,there   
are both internal and external origins  
of conjugial love1 and  several of each2
 nevertheless there is but one inmost or
 universal  origin of all4 ,that this   
origin is the marriage of good and      
truth1 shall  be demonstrated in what   
now follows4 ,the reason why no one     
heretofore  has deduced the origin of   
that love from this ground1 is1 because 
it has  never yet been discovered that  
there is any union between good and     
truth2 and the reason why this discovery
 has not been made1 is1 because  good   
does not appear in the light of the     
understanding1 as truth does1  and hence
 the knowledge of it conceals itself and

 evades every inquiry3  and as from this
 circumstance good is as it were        
unknown1 it was  impossible for any one 
to conjecture that any marriage         
subsisted between  it and truth3 yea1   
before the rational natural sight1 good 
appears so  different from truth1 that  
no conjunction between them can be      
supposed4  ,that this is the case1 may  
be seen from common discourse whenever  
they  are mentioned2 as when it is said1
 ,this is good1 truth is not at all     
thought of2 and when it is said1 ,this  
is true1 neither is good at all  thought
 of2 therefore at this day it is        
believed by many1 that truth is  one    
thing and good another2 and by many     
also1 that a man is intelligent  and    
wise1 and thereby a man 7homo71         
according to the truths which he        
thinks1 speaks1 writes1 and believes1   
and not at the same time according  to  
goods4 ,that nevertheless there is no   
good without truth1 nor any  truth      
without good1 consequently that there is

 an eternal marriage  between them2 also
 that this marriage is the origin of    
conjugial love1  shall now be shewn and 
explained in the following order3 ,i4   
,good and  truth are the universals of  
creation1 and thence are in all created 
things2 but they are in created subjects
 according to the form of each4  ,,ii4  
,there is neither solitary good nor     
solitary truth1 but in all cases  they  
are conjoined4 ,,iii4 ,there is the     
truth of good1 and from this the  good  
of truth2 or truth grounded in good1 and
 good grounded in that  truth3 and in   
those two principles is implanted from  
creation an  inclination to join        
themselves together into a one4 ,,iv4   
,in the  subjects of the animal kingdom1
 the truth of good1 or truth grounded in
  good1 is male 7or masculine72 and the 
good of that truth1 or good  grounded in
 that truth1 is female 7or feminine74   
,v4 ,from the influx of  the marriage of
 good and truth from the ,lord1 the love
 of the sex and  conjugial love are     

derived4 ,,vi4 ,the love of the sex     
belongs to the  external or natural man1
 and hence it is common to every animal4
 ,,vii4  ,but conjugial love belongs to 
the internal or spiritual man2 and hence
  this love is peculiar to man4 ,,viii4 
,with man conjugial love is in the  love
 of the sex as a gem in its matrix4     
,,ix4 ,the love of the sex with  man is 
not the origin of conjugial love1 but   
its first rudiment2 thus it  is like an 
external natural principle1 in which an 
internal spiritual  principle is        
implanted4 ,x4 ,during the implantation 
of conjugial love1  the love of the sex 
inverts itself and becomes the chaste   
love of the  sex4 ,,xi4 ,the male and   
the female were created to be the       
essential form  of the marriage of good 
and truth4 ,,xii4 ,they are that form in
 their  inmost principles1 and thence in
 what is derived from those principles1 
in proportion as the interiors of their 
minds are opened4 ,we will now  proceed 
to the explanation4    #hd4 ,i4 ,,good  

,,and ,,truth ,,are ,,the ,,universals  
,,of ,,creation1 ,,and ,,thence ,,are   
,,in  ,,all ,,created ,,things2 ,,but   
,,they ,,are ,,in ,,created ,,subjects  
,,according ,,to ,,the  ,,form ,,of     
,,each4 ,the reason why good and truth  
are the universals of  creation1 is1    
because these two are in the ,lord ,god 
the ,creator2 yea1  they are himself2   
for he is essential divine good and     
essential divine  truth4 ,but this      
enters more clearly into the perception 
of the  understanding1 and thereby into 
the ideas of thought1 if instead of good
  we say love1 and instead of truth we  
say wisdom3 consequently that in  the   
,lord ,god the ,creator there are divine
 love and divine wisdom1 and  that they 
are himself2 that is1 that he is        
essential love and essential  wisdom2   
for those two are the same as good and  
truth4 ,the reason of this  is1 because 
good has relation to love1 and truth to 
wisdom2 for love  consists of goods1 and
 wisdom truths4 ,as the two latter and  

the two  former are one and the same1 in
 the following pages we shall sometimes 
speak of the latter and sometimes of the
 former1 while by both the same  is     
understood4 ,this preliminary           
observation is here made1 lest different
  meanings should be attached to the    
expressions when they occur in the      
following pages4    #he4 ,since         
therefore the ,lord ,god the ,creator is
 essential love and  essential wisdom1  
and from him was created the universe1  
which thence is  as a work proceeding   
from him1 it must needs be1 that in all 
created  things there is somewhat of    
good and of truth from him2 for whatever
 is  done and proceeds from any one1    
derives from him a certain similarity to
  him4 ,that this is the case1 reason   
also may see from the order in which    
all things in the universe were created2
 which order is1 that one exists  for   
the sake of another1 and that thence one
 depends upon another1 like  the links  
of a chain3 for all things are for the  

sake of the human race1  that from it   
the angelic heaven may exist1 through   
which creation  returns to the ,creator 
himself1 in whom it originated3 hence   
there is a  conjunction of the created  
universe with its ,creator1 and by      
conjunction  everlasting conservation4  
,hence it is that good and truth are    
called the  universals of creation4     
,that this is the case1 is manifested to
 every  one who takes a rational view of
 the subject3 he sees in every created  
thing something which relates to good1  
and something which relates to  truth4  
#hf4 ,the reason why good and truth in  
created subjects are according to  the  
form of each1 is1 because every subject 
receives influx according to  its form4 
,the conservation of the whole consists 
in the perpetual influx  of divine good 
and divine truth into forms created from
 those  principles2 for thereby         
subsistence or conservation is perpetual
  existence or creation4 ,that every    
subject receives influx according to    

its form1 may be illustrated variously2 
as by the influx of heat and  light from
 the sun into vegetables of every kind2 
each of which receives  influx according
 to its form2 thus every tree and shrub 
according to its  form1 every herb and  
every blade of grass according to its   
form3 the  influx is alike into all2 but
 the reception1 which is according to   
the  form1 causes every species to      
continue a peculiar species4 ,the same  
thing may also be illustrated by the    
influx into animals of every kind       
according to the form of each4 ,that the
 influx is according to the form  of    
every particular thing1 may also be seen
 by the most unlettered  person1 if he  
attends to the various instruments of   
sound1 as pipes1  flutes1 trumpets1     
horns1 and organs which give forth a    
sound from being  blown alike1 or from a
 like influx of air1 according to their 
respective  forms4    #hg4 ,,ii4 ,,there
 ,,is ,,neither ,,solitary ,,good ,,nor 
,,solitary ,,truth4 ,,but ,,in ,,all    

,,cases ,,they ,,are ,,conjoined4       
,whoever is desirous from any of the    
senses to  acquire an idea respecting   
good1 cannot possibly find it without   
the  addition of something which        
exhibits and manifests it3 good without 
this  is a nameless entity2 and this    
something1 by which it is exhibited and 
manifested1 has relation to truth4      
,pronounce the term good only1 and  say 
nothing at the same time of this or that
 thing with which it is  conjoined2 or  
define it abstractedly1 or without the  
addition of  anything connected with it2
 and you will see that it is a mere     
nothing1  and that it becomes something 
with its addition2 and if you examine   
the  subject with discernment1 you will 
perceive that good1 without some        
addition1 is a term of no predication1  
and thence of no relation1 of no        
affection1 and of no state2 in a word1  
of no quality4 ,the case is  similar in 
regard to truth1 if it be pronounced and
 heard without what  it is joined with3 

that what it is joined with relates to  
good1 may be  seen by refined reason4   
,but since goods are innumerable1 and   
each  ascends to its greatest1 and      
descends to its least1 as by the steps  
of a  ladder1 and also1 according to its
 progression and quality1 varies its    
name1 it is difficult for any but the   
wise to see the relation of good  and   
truth to their objects1 and their       
conjunction in them4 ,that  nevertheless
 there is not any good without truth1   
nor any truth without  good1 is manifest
 from common perception1 provided it be 
first  acknowledged that every thing in 
the universe has relation to good and   
truth2 as was shewn in the foregoing    
article1 n4 #hd1 #he4 ,that there is    
neither solitary good nor solitary      
truth1 may be illustrated and at the    
same time confirmed by various          
considerations2 as by the following3    
that  there is no essence without a     
form1 nor any form without an essence2  
for  good is an essence or esse2 and    

truth is that by which the essence is   
formed and the esse exists4 ,again in a 
man 7homo7 there are the will  and the  
understanding4 ,good is of the will1 and
 truth is of the  understanding2 and the
 will alone does nothing but by the     
understanding2  nor does the            
understanding alone do anything but from
 the will4 ,again1  in a man there are  
two fountains of bodily life1 the heart 
and the  lungs4 ,the heart cannot       
produce any sensitive and moving life   
without  the respiring lungs2 neither   
can the lungs without the heart4 ,the   
heart  has relation to good1 and the    
respiration of the lungs to truth3 there
  is also a correspondence between them4
 ,the case is similar in all the  things
 of the mind and of the body belonging  
to him2 but we have not  leisure to     
produce further confirmations in this   
place2 therefore the  reader is referred
 to the ,,angelic ,,wisdom ,,concerning 
,,the ,,divine  ,,providence1 n4 #c-af1 
where this subject is more fully        

confirmed and  explained in the         
following order3 ,i4 ,that the universe 
with all its  created subjects1 is from 
the divine love by the divine wisdom2   
or1 what  is the same thing1 from the   
divine good by the divine truth4 ,,ii4  
,that  the divine good and the divine   
truth proceed as a one from the ,lord4  
,,iii4 ,that this one1 in a certain     
image1 is in every created thing4 ,v4   
,that good is not good1 only so far as  
it is united with truth2 and that  truth
 is not truth1 only so far as it is     
united with good4 ,,vii4 ,that the      
,lord doesn't suffer that any thing     
should be divided2 wherefore a man  must
 either be in good and at the same time 
in truth1 or in evil and at  the same   
time in falsehood3 not to mention       
several other considerations4    #hh4   
,,iii4 ,,there ,,is ,,the ,,truth ,,of  
,,good1 ,,and ,,from ,,this ,,the ,,good
 ,,of ,,truth2 ,,or  ,,truth ,,grounded 
,,in ,,good1 ,,and ,,good ,,grounded    
,,in ,,that ,,truth2 ,,and ,,in ,,those 

,,two ,,principles ,,is ,,implanted     
,,from ,,creation ,,an ,,inclination    
,,to ,,join  ,,themselves ,,together    
,,into ,a ,,one4 ,it is necessary that  
some distinct idea  be acquired         
concerning these principles2 because on 
such idea depends  all knowledge        
respecting the essential origin of      
conjugial love3 for1 as  will be seen   
presently1 the truth of good1 or truth  
grounded on good1 is  male 7or          
masculine71 and the good of truth1 or   
good grounded in that  truth1 is female 
7or feminine73 but this may be          
comprehended more  distinctly1 if       
instead of good we speak of love1 and   
instead of truth we  speak of wisdom2   
which are one and the same1 as may be   
seen above1 n4  #hd4 ,wisdom cannot     
exist with a man but by means of the    
love of growing  wise2 if this love be  
taken away1 it is altogether impossible 
for him to  become wise4 ,wisdom derived
 from this love is meant by the truth of
  good1 or by truth grounded in good3   

but when a man has procured to  himself 
wisdom from that love1 and loves it in  
himself1 or himself for  its sake1 he   
then forms a love which is the love of  
wisdom1 and is meant  by the good of    
truth1 or by good grounded in that      
truth4 ,there are  therefore two loves  
belonging to a man1 whereof one1 which  
is prior1 is  the love of growing wise2 
and the other1 which is posterior1 is   
the love  of wisdom3 but this latter    
love if it remains with man1 is an evil 
love1  and is called self-conceit1 or   
the love of his own intelligence4 ,that 
it  was provided from creation1 that    
this love should be taken out of the    
man1 lest it should destroy him1 and    
should be transferred to the woman1  for
 the effecting of conjugial love1 which 
restores man to integrity1  will be     
confirmed in the following pages4       
,something respecting those two  loves1 
and the transfer of the latter to the   
woman1 may be seen above1  n4 #cb1 #cc1 
and in the preliminary ,,memorable      

,,relation1 n4 #bj4 ,if  therefore      
instead of love is understood good1 and 
instead of wisdom  truth1 it is evident1
 from what has been already said1 that  
there exists  the truth of good1 or     
truth grounded in good1 and from this   
the good of  truth1 or good grounded in 
that truth4    #hi4 ,the reason why in  
these two principles there is implanted 
from  creation an inclination to join   
themselves together into a one1 is      
because the one was formed from the     
other2 wisdom being formed from the     
love of growing wise1 or truth being    
formed from good2 and the love of       
wisdom being formed from that wisdom1 or
 the good of truth from that  truth2    
from which formation it may be seen1    
that there is a mutual  inclination to  
re-unite themselves1 and to join        
themselves together into  a one4 ,this  
effect takes place with men who are in  
genuine wisdom1 and  with women who are 
in the love of that wisdom in the       
husband2 thus with  those who are in    

love truly conjugial4 ,but concerning   
the wisdom which  ought to exist with   
the man1 and which should be loved by   
the wife1 more  will be said in what    
follows4    #ij4 ,,iv4 ,,in ,,the       
,,subject ,,of ,,the ,,animal ,,kingdom 
,,the ,,truth ,,of ,,good1 ,,or ,,truth 
,,grounded ,,in ,,good1 ,,is ,,male     
7,,or ,,masculine72 ,,and ,,the ,,good  
,,of ,,that ,,truth1 ,,or  ,,good       
,,grounded ,,in ,,that ,,truth1 ,,is    
,,female 7,,or ,,feminine74 ,that from  
the  ,lord1 the ,creator and ,supporter 
of the universe1 there flows a perpetual
  union of love and wisdom1 or a        
marriage of good and truth1 and that    
created subjects receive the influx1    
each according to its form1 was  shewn  
above1 n4 #hd-hf3 but that the male from
 this marriage1 or from  that union1    
receives the truth of wisdom1 and that  
the good of love from  the ,lord is     
conjoined thereto according to          
reception1 and that this  reception     
takes place in the intellect1 and that  

hence the male is born  to become       
intellectual1 reason1 by its own light1 
may discover from  various particulars  
respecting him1 especially from his     
affection1  application1 manners1 and   
form4 ,it is discoverable from his      
,,affection1  which is the affection of 
knowing1 of understanding1 and of       
growing  wise2 the affection of knowing 
takes place in childhood1 the affection 
of understanding in youth and in the    
entrance upon manhood1 and the          
affection of growing wise takes place   
from the entrance upon manhood  even to 
old age2 from which it is evident1 that 
his nature or peculiar  temper is       
inclinable to form the intellect2       
consequently that he is born  to become 
intellectual3 but as this cannot be     
effected except by means  of love1      
therefore the ,lord adjoins love to him 
according to his  reception2 that is1   
according to his intention in desiring  
to grow wise4  ,the same is discoverable
 from his ,,application1 which is to    

such things  as respect the intellect1  
or in which the intellect is            
predominant2  several of which relate to
 public offices and regard the public   
good4  ,the same is discoverable too    
from his ,,manners1 which are all       
grounded in  the intellect as a ruling  
principle2 in consequence whereof the   
actions  of his life1 which are meant by
 manners1 are rational2 and if not1     
still  he is desirous they should appear
 so2 masculine rationality is also      
discernible in every one of his virtues4
 ,lastly1 the same is  discoverable from
 his ,,form1 which is different and     
totally distinct from  the female form2 
on which subject see also what was said 
above1 n4 #cc4  ,add to this1 that the  
principle of prolification is in him1   
which is  derived from the intellect    
alone2 for it is from truth grounded in 
good  in the intellect3 that the        
principle of prolification is from this 
source may be seen in the following     
pages4    #ia4 ,but that the female is  

born to be a subject of the will 7ut sit
  voluntaria71 yet a subject of the will
 as grounded in the intellectual        
principle of the man1 or what is the    
same1 to be the love of the man's       
wisdom1 because she was formed through  
his wisdom1 7on which subject see       
above1 n4 #hh1 #hi17 may also appear    
from the female's affection1            
application1 manners1 and form4 ,from   
her ,,affection1 which is the  affection
 of loving knowledge1 intelligence1 and 
wisdom2 nevertheless  not in herself but
 in the man2 and thus of loving the man3
 for the man  7vir7 cannot be loved     
merely on account of his form1 in that  
he  appears as a man 7homo71 but on     
account of the talent with which he is  
gifted1 which causes him to be a man4   
,from her ,,application2 in that it  is 
to such manual works as knitting1       
needlework1 and the like1 serving  for  
ornament1 both to decorate herself and  
to exalt her beauty3 and  moreover from 
her application to various domestic     

duties1 which connect  themselves with  
the duties of men1 which1 as was said1  
relate to public  offices4 ,they are led
 to these duties from an inclination to 
marriage1  that they may become wives1  
and thereby one with their husbands4    
,that  the same is also discoverable    
from their ,,manners and ,,form1 needs  
no  explanation4    #ib4 ,v4 ,,from     
,,the ,,influx ,,of ,,the ,,marriage    
,,of ,,good ,,and ,,truth ,,from ,,the  
,,lord1  ,,the ,,love ,,of ,,the ,,sex  
,,and ,,conjugial ,,love ,,are          
,,derived4 ,that good and truth  are the
 universals of creation1 and thence are 
in all created subjects2  and that they 
are in created subjects according to the
 form of each2 and  that good and truth 
proceed from the ,lord not as two but as
 one1 was  shewn above1 n4 #hd-hg3 from 
these considerations it follows1 that   
the  ,,universal ,,conjugial ,,sphere   
proceeds from the ,lord1 and pervades   
the  universe from its primaries to its 
ultimates2 thus from angels even to     

worms4 ,the reason why such a sphere of 
the marriage of good and truth  proceeds
 from the ,lord1 is1 because it is also 
the sphere of  propagation1 that is1 of 
prolification and fructification2 and   
this  sphere is the same with the divine
 providence relating to the             
preservation of the universe by         
successive generations4 ,now since this 
universal sphere1 which is that of the  
marriage of good and truth1 flows  into 
its subjects according to the form of   
each1 see n4 #hf1 it follows  that the  
male receives it according to his form1 
thus in the intellect1  because he is in
 an intellectual form2 and that the     
female receives it  according to her    
form1 thus in the will1 because she is a
 form of the  will grounded in the      
intellect of the man2 and since that    
sphere is also  the sphere of           
prolification1 it follows that hence is 
the love of the  sex4    #ic4 ,the      
reason why conjugial love also is from  
this same source1 is1  because that     

sphere flows into the form of wisdom    
with men1 and also  with angels2 for a  
man may increase in wisdom to the end of
 his life in  the world1 and afterwards 
to eternity in heaven2 and in proportion
 as he  increases in wisdom1 his form is
 perfected2 and this form receives not  
the love of the sex1 but the love of one
 of the sex2 for with one of the  sex it
 may be united to the inmost principles 
in which heaven with its  felicities    
consists1 and this union is conjugial   
love4    #id4 ,,vi4 ,,the ,,love ,,of   
,,the ,,sex ,,belongs ,,to ,,the        
,,external ,,or ,,natural ,,man1 ,,and  
,,hence ,,it ,,is ,,common ,,to ,,every 
,,animal4 ,every man is born corporeal1 
and  becomes more and more interiorly   
natural1 and in proportion as he loves  
intelligence he becomes rational1 and   
afterwards1 if he loves wisdom1 he      
becomes spiritual4 ,what the wisdom is  
by which a man becomes spiritual1  will 
be shewn in the following pages1 n4     
#acj4 ,now as a man advances from       

knowledge into intelligence1 and from   
intelligence into wisdom1 so also  his  
mind changes its form2 for it is opened 
more and more1 and conjoins  itself more
 nearly with heaven1 and by heaven with 
the ,lord2 hence it  becomes more       
enamored of truth1 and more desirous of 
the good of life4  ,if therefore he     
halts at the threshold in the           
progression to wisdom1 the  form of his 
natural mind remains2 and this receives 
the influx of the  universal sphere1    
which is that of the marriage of good   
and truth1 in  the same manner as it is 
received by the inferior subjects of the
 animal  kingdom--beasts and birds2 and 
as these are merely natural1 the man in 
such case becomes like them1 and thereby
 loves the sex just as they do4  ,this  
is what is meant by the assertion1--the 
love of the sex belongs to  the external
 or natural man1 and hence it is common 
to every animal4    #ie4 ,,vii4 ,,but   
,,conjugial ,,love ,,belongs ,,to ,,the 
,,internal ,,or ,,spiritual ,,man2      

,,and ,,hence ,,this ,,love ,,is        
,,peculiar ,,to ,,man4 ,the reason why  
conjugial love  belongs to the internal 
or spiritual man is1 because in         
proportion as a  man becomes more       
intelligent and wise1 in the same       
proportion he becomes  more internal and
 spiritual1 and in the same proportion  
the form of his  mind is more perfected2
 and this form receives conjugial love3 
for  therein it perceives and is        
sensible of a spiritual delight1 which  
is  inwardly blessed1 and a natural     
delight thence arising1 which derives   
its soul1 life1 and essence from the    
spiritual delight4    #if4 ,the reason  
why conjugial love is peculiar to man1  
is because he only  can become          
spiritual1 he being capable of elevating
 his intellect above  his natural loves1
 and from that state of elevation of    
seeing them  beneath him1 and of judging
 of their quality1 and also of amending1
  correcting1 and removing them4 ,no    
other animal can do this2 for the  loves

 of other animals are altogether united 
with their inborn  knowledge2 on which  
account this knowledge cannot be        
elevated into  intelligence1 and still  
less into wisdom2 in consequence of     
which every  other animal is led by the 
love implanted in his knowledge1 as a   
blind  person is led through the streets
 by a dog4 ,this is the reason which    
conjugial love is peculiar to man2 it   
may also be called native and near  akin
 to him2 because man has the faculty of 
growing wise1 with which  faculty this  
love is united4    #ig4 ,,viii4 ,,with  
,,man ,,conjugial ,,love ,,is ,,in ,,the
 ,,love ,,of ,,the ,,sex ,,as ,a ,,gem  
,,in  ,,its ,,matrix4 ,as this however  
is merely a comparison1 we will explain 
it  in the article which immediately    
follows3 this comparison also           
illustrates what was shown just above1  
n4 #id1 #ie1--that the love of the  sex 
belongs to the external or natural man1 
and conjugial love to the  internal or  
spiritual man4    #ih4 ,,ix4 ,,the      

,,love ,,of ,,the ,,sex ,,with ,,man    
,,is ,,not ,,the ,,origin ,,of          
,,conjugial  ,,love1 ,,but ,,its ,,first
 ,,rudiment2 ,,thus ,,it ,,is ,,like    
,,an ,,external ,,natural  ,,principle1 
,,in ,,which ,,an ,,internal ,,spiritual
 ,,principle ,,is ,,implanted4 ,the     
subject here treated of is love truly   
conjugial1 and not ordinary love1  which
 also is called conjugial1 and which    
with some is merely the  limited love of
 the sex4 ,love truly conjugial exists  
only with those who  desire wisdom1 and 
who consequently advance more and more  
into wisdom4  ,these the ,lord foresees1
 and provides for them conjugial love2  
which  love indeed commences with them  
from the love of the sex1 or rather by  
it2 but still it does not originate in  
it2 for it originates in  proportion to 
the advancement in wisdom and the       
dawning of the light  thereof in man2   
for wisdom and that love are inseparable
 companions4 ,the  reason why conjugial 
love commences by the love of the sex   

is1 because  before a suitable consort  
is found1 the sex in general is loved   
and  regarded with a fond eye1 and is   
treated with civility from a moral      
ground3 for a young man has to make his 
choice2 and while this is  determining1 
from an innate inclination to marriage  
with one1 which lies  concealed in the  
interiors of his mind1 his external     
receives a gentle  warmth4 ,a further   
reason is1 because determinations to    
marriage are  delayed from various      
causes even to riper years1 and in the  
mean time  the beginning of that love is
 as lust2 which with some actually goes 
astray into the love of the sex2 yet    
with them it is indulged no further     
than may be conducive to health4 ,this1 
however1 is to be understood as  spoken 
of the male sex1 because it has         
enticements which actually  inflame it2 
but not of the female sex4 ,from these  
considerations it is  evident that the  
love of the sex is not the origin of    
love truly  conjugial2 but that it is   

its first rudiment in respect to time1  
yet not  in respect to end2 for what is 
first in respect to end1 is first in the
  mind and its intention1 because it is 
regarded as primary2 but to this  first 
there is no approaching unless          
successively through mediums1 and  these
 are not first in themselves1 but only  
conducive to what is first  in itself4  
#ii4 ,x4 ,,during ,,the ,,implantation  
,,of ,,conjugial ,,love1 ,,the ,,love   
,,of ,,the ,,sex  ,,inverts ,,itself    
,,and ,,becomes ,,the ,,chaste ,,love   
,,of ,,the ,,sex4 ,it is said that  in  
this case the love of the sex inverts   
itself2 because while conjugial  love is
 coming to its origin1 which is in the  
interiors of the mind1 it  sees the love
 of the sex not before itself but       
behind1 or not above  itself but        
beneath1 and thus as somewhat which it  
passes by and leaves4  ,the case herein 
is similar to that of a person climbing 
from one office  to another through a   
great variety1 till he reaches one which

 exceeds  the rest in dignity2 when he  
looks back upon the offices through     
which  he had passed1 as behind or      
beneath him2 or as when a person intends
 a  journey to the palace of some king1 
after his arrival at his journey's  end1
 he inverts his view in regard to the   
objects which he had seen in  the way4  
,that in this case the love of the sex  
remains and becomes  chaste1 and yet1 to
 those who are principled in love truly 
conjugial1 is  sweeter than it was      
before1 may be seen from the description
 given of it  by those in the spiritual 
world1 in the two ,,memorable           
,,relations1 n4 #dd1  and #ee4    #ajj4 
,,xi4 ,,the ,,male ,,and ,,the ,,female 
,,were ,,created ,,to ,,be ,,the        
,,essential ,,form  ,,of ,,the          
,,marriage ,,of ,,good ,,and ,,truth4   
,the reason for this is1 because the    
male was created to be the understanding
 of truth1 thus truth in form2  and the 
female was created to be the will of    
good1 thus good in form2  and there is  

implanted in each1 from their inmost    
principles1 an  inclination to          
conjunction into a one1 as may be seen  
above1 n4 #hh2 thus  the two make one   
form1 which emulates the conjugial form 
of good and  truth4 ,it is said to      
emulate it1 because it is not the same1 
but is like  it2 for the good which     
joins itself with the truth belonging to
 the man1  is from the ,lord            
immediately2 whereas the good of the    
wife1 which joins  itself with the truth
 belonging to the man1 is from the ,lord
 mediately  through the wife2 therefore 
there are two goods1 the one internal1  
the  other external1 which join         
themselves with the truth belonging to  
the  husband1 and cause him to be       
constantly in the understanding of      
truth1  and thence in wisdom1 by love   
truly conjugial3 but on this subject    
more  will be said in the following     
pages4    #aja4 ,,xii4 ,,married        
,,partners ,,are ,,that ,,form ,,in     
,,their ,,inmost ,,principles1 ,,and    

,,thence ,,in ,,what ,,is ,,derived     
,,from ,,those ,,principles1 ,,in       
,,proportion ,,as ,,the  ,,interiors    
,,of ,,their ,,minds ,,are ,,opened4    
,there are three things of which  every 
man consists1 and which follow in an    
orderly connection1--the  soul1 the     
mind1 and the body3 his inmost is the   
soul1 his middle is the  mind1 and his  
ultimate is the body4 ,every thing which
 flows from the  ,lord into a man1 flows
 into his inmost principle1 which is the
 soul1 and  descends thence into his    
middle principle1 which is the mind1 and
  through this into his ultimate        
principle1 which is the body4 ,such is  
the  nature of the influx of the        
marriage of good and truth from the     
,lord  with man3 it flows immediately   
into his soul1 and thence proceeds to   
the  principles next succeeding1 and    
through these to the extreme or         
outermost3 and thus conjointly all the  
principles constitute conjugial  love4  
,from an idea of this influx it is      

manifest1 that two married  partners are
 the form of conjugial love in their    
inmost principles1 and  thence in those 
derived from the inmost4    #ajb4 ,but  
the reason why married partners become  
that form in proportion  as the         
interiors of their minds are opened1 is1
 because the mind is  successively      
opened from infancy even to extreme old 
age3 for a man is  born corporeal3 and  
in proportion as the mind is opened     
proximately  above the body1 he becomes 
rational2 and in proportion as his      
rational  principle is purified1 and as 
it were drained of the fallacies which  
flow in from the bodily senses1 and of  
the concupiscences which flow in  from  
the allurements of the flesh1 in the    
same proportion it is opened2  and this 
is affected solely by wisdom3 and when  
the interiors of the  rational mind are 
open1 the man becomes a form of wisdom2 
and this form  is the receptacle of love
 truly conjugial4 ,the wisdom which     
constitutes  this form1 and receives    

this love1 is rational1 and at the same 
time  moral1 wisdom3 rational wisdom    
regards the truths and goods which      
appear  inwardly in man1 not as its own1
 but as flowing in from the ,lord2 and  
moral wisdom shuns evils and falses as  
leprosies1 especially the evils  of     
lasciviousness1 which contaminate its   
conjugial love4           99       99   
99       99       99    #ajc4 ,to the   
above ,i shall add two ,,memorable      
,,relations3 the ,,first is  this4 ,one 
morning before sun-rise ,i was looking  
towards the east in the  spiritual      
world1 and ,i saw four horsemen as it   
were issuing from a cloud  refulgent    
with the flame of the dawning day4 ,on  
their heads they had  crested helmets1  
on their arms as it were wings1 and     
around their bodies  light              
orange-colored tunics2 thus clad as for 
expedition1 they rose in  their seats1  
and gave their horses the reins1 which  
thus ran as if they  had had wings to   
their feet4 ,i kept my eye fixed on     

their course or  flight1 desiring to    
know where they were going2 and lo6     
three of the  horsemen took their       
direction towards three different       
quarters1 the  south1 the west1 and the 
north2 and the fourth in a short space  
of time  halted in the east4 ,wondering 
at all this1 ,i looked up into heaven1  
and  inquired where those horsemen were 
going8 ,i received for answer1 ,to the  
wise men in the kingdoms of ,europe1 who
 with clear reasoning and acute         
discernment discuss the subjects of     
their investigation1 and are            
distinguished above the rest for their  
genius1 that they may assemble  together
 and explain the secret ,,respecting    
,,the ,,origin ,,of ,,conjugial ,,love1 
,,and ,,respecting ,,its ,,virtue ,,or  
,,potency4    ,it was then said from    
heaven1 ,wait awhile1 and you will see  
twenty-seven chariots2 three1 in which  
are ,spaniards2 three1 in which  are    
,frenchmen2 three1 in which are         
,italians2 three1 in which are          

,germans2 three1 in which are ,dutchmen 
or ,hollanders2 three1 in which are     
,englishmen2 three1 in which are        
,swedes2 three1 in which are ,danes2 and
  three1 in which are ,poles4 ,in about 
two hours ,i saw the chariots1 drawn  by
 horses of a pale-red color1 with       
remarkable trappings3 they passed       
rapidly along towards a spacious house  
in the confines of the east and  south1 
around which all alighted from their    
several chariots1 and  entered in with  
much confidence4 ,then it was said to   
me1 ,go1 and do you  also enter1 and you
 will hear4 ,i went and entered3 and on 
examining the  house within1 ,i saw that
 it was square1 the sides looking to the
 four  quarters3 in each side there were
 three high windows of crystalline      
glass1 the frames of which were of      
olive-wood2 on each side of the  frames 
were projections from the walls1 like   
chambers vaulted above1 in  which there 
were tables4 ,the walls of these        
chambers were of cedar1 the  roof of the

 noble almug wood1 and the floor of     
poplar boards4 ,near the  eastern wall1 
where no windows were seen1 there was   
set a table overlaid  with gold1 on     
which was placed a ,,turban set with    
precious stones1 which  was to be given 
as a prize or reward to him who should  
by investigation  discover the secret   
about to be proposed4 ,while my         
attention was  directed to the chamber  
projections like closets near the       
windows1 ,i saw  five men in each from  
every kingdom of ,europe1 who were      
prepared and  waiting to know the object
 for the exercise of their judgements4  
,an  angel then presented himself in the
 middle of the palace1 and said1 ,the   
object for the exercise of your         
judgements shall be ,,respecting ,,the  
,,origin ,,of ,,conjugial ,,love1 ,,and 
,,respecting ,,its ,,virtue ,,or        
,,potency4  ,investigate this and decide
 upon it2 and write your decision on a  
piece  of paper1 and put it into the    
silver urn which you see placed near the

  golden table1 and subscribe the       
initial letter of the kingdom from which
  you come2 as ,f for ,french1 ,b for   
,batavians or ,hollanders1 ,i for       
,italians1 ,e for ,english1 ,p for      
,poles1 ,g for ,german1 ,h for          
,spaniards  7,hispani71 ,d for ,danes1  
,s for ,swedes4 ,as he said this1 the   
angel  departed1 saying1 ,i will return4
 ,then the five men1 natives of the     
same country1 in each closet near the   
windows1 took into consideration  the   
proposed subject1 examined it           
attentively1 and came to a decision     
according to their respective talents   
and powers of judgement1 which  they    
wrote on a piece of paper1 and placed it
 in the silver urn1 having  first       
subscribed the initial letter of their  
kingdom4 ,this business  being          
accomplished in about three hours1 the  
angel returned and drew the  papers in  
order from the urn1 and read them before
 the assembly4    #ajd4 ,from the       
,,first ,,paper which he happened to lay

 hold of1 he read as  follows2 ,we five1
 natives of the same country1 in one    
closet have  decreed that the origin of 
conjugial love is from the most ancient 
people in the golden age1 and that it   
was derived to them from the  creation  
of ,adam and his wife2 hence is the     
origin of marriages1 and  with marriages
 the origin of conjugial love4 ,the     
virtue or potency of  conjugial love we 
derive from no other source than climate
 or situation  in regard to the sun1 and
 the consequent heat of the country2 and
 we are  confirmed in this sentiment1   
not by vain conjectures of reason1 but  
by  evident proofs of experience1 as by 
the case of the people who live  under  
the line1 or the equinoctial1 where the 
heat of the day is  intense1 and by the 
case of those who live nearer to the    
line1 or more  distant from it2 and also
 from the co-operation of the sun's heat
 with  the vital heat in the living     
creatures of the earth and the fowls of 
heaven1 in the time of spring during    

prolification4 ,moreover1 what is       
conjugial love but heat1 which becomes  
virtue or potency1 if the heat  supplied
 from the sun be added to it8 ,to this  
decision was subscribed  the letter ,h1 
the initial of the kingdom from which   
they were4    #aje4 ,after this he put  
his hand into the urn a ,,second ,,time1
 and took out  a paper from which he    
read as follows3 ,we1 natives of the    
same country1  in our lodge have agreed 
that the origin of conjugial love is the
 same  with the origin of marriages1    
which were sanctioned by laws in order  
to  restrain man's innate concupiscences
 prompting him to adultery1 which  ruins
 the soul1 defiles the reason1 pollutes 
the morals1 and infects the  body with  
disease3 for adultery is not human but  
bestial1 not rational  but brutish1 and 
thus not in any respect ,christian but  
barbarous3 with a  view to the          
condemnation of such adultery1 marriages
 originated1 and at  the same time      
conjugial love4 ,the case is the same   

with the virtue or  potency of this     
love2 for it depends on chastity1 which 
consists in  abstaining from the rovings
 of whoredom3 the reason is1 because    
virtue  or potency1 with him who loves  
his married partner alone1 is confined  
to  one1 and is thus collected and as it
 were concentrated2 and then it  becomes
 refined like a quintessence from which 
all defilement is  separated1 which     
would otherwise be dispersed and cast   
away in every  direction4 ,one of us    
five1 who is a priest1 has also added   
predestination as a cause of that virtue
 or potency1 saying1 ',are not          
marriages predestinated8 and this being 
the case1 are not the progeny  thence   
issuing and the means conducive thereto1
 predestinated also8' ,he  insisted on  
adding this cause because he had sworn  
to it4 ,to this  decision was subscribed
 the letter ,b4 ,on hearing it1 a       
certain spirit  observed with a smile1  
,how fair an apology is predestination  
for  weakness or impotence6    #ajf4    

,presently he drew from the urn a       
,,third ,,paper1 from which he read as  
follows3 ,we1 natives of the same       
country1 in our department have         
deliberated concerning the causes of the
 origin of conjugial love1 and  have    
seen this to be the principal1 that it  
is the same with the origin  of         
marriage1 because conjugial love had no 
existence before marriage2  and the     
ground of its existence is1 that when   
any one is desperately in  love with a  
virgin1 he desires in heart and soul to 
possess her as being  lovely above all  
things2 and as soon as she betroths     
herself to him he  regards her as       
another self4 ,that this is the origin  
of conjugial love1  is clearly manifest 
from the fury of every man against his  
rivals1 and  from the jealousy which    
takes place in case of violation4 ,we   
afterwards  considered the origin of the
 virtue or potency of this love2 and the
  sentiments of three prevailed against 
the other two1 viz41 that virtue  or    

potency with a married partner arises   
from some degree of  licentiousness with
 the sex4 ,they affirmed that they knew 
from  experience that the potency of the
 love of the sex is greater than the    
potency of conjugial love4 ,to this     
decision was subscribed the letter  ,i4 
,on hearing it1 there was a cry from the
 table1 ,remove this paper and  take    
another out of the urn4    #ajg4 ,and   
instantly he drew out a ,,fourth1 from  
which he read as follows3  ,we1 natives 
of the same country1 under our window   
have come to this  conclusion1 that the 
origin of conjugial love and of the love
 of the sex  is the same1 the former    
being derived from the latter2 only that
 the  love of the sex is unlimited1     
indeterminate1 loose1 promiscuous1 and  
roving2 whereas conjugial love is       
limited1 determinate1 fixed1 regular1   
and constant2 and that this love        
therefore has been sanctioned and       
established by the prudence of human    
wisdom as necessary to the  existence of

 every empire1 kingdom1 commonwealth1   
and even society2 for  without it men   
would wander like droves of cattle in   
fields and forests1  with harlots and   
ravished females1 and would fly from one
 habitation to  another to avoid the    
bloody murders1 violations1 and         
depredations1  whereby the whole human  
race would be in danger of being        
extirpated4  ,this is our opinion       
concerning the origin of conjugial love4
 ,but the  virtue or potency of         
conjugial love we deduce from an        
uninterrupted  state of bodily health   
continuing from infancy to old age2 for 
the man  who always retains a sound     
constitution and enjoys a continual     
freedom  from sickness1 feels his vigor 
unabated1 while his fibres1 nerves1     
muscles1 and sinews1 are neither torpid1
 relaxed1 nor feeble1 but retain  the   
full strength of their powers3 farewell4
 ,to this decision was  subscribed the  
letter ,e4    #ajh4 ,,fifthly1 he drew a
 paper out of the urn1 from which he    

read as  follows3 ,we1 natives of the   
same country1 at our table1 from the    
rationality of our minds1 have examined 
into the origin of conjugial  love and  
of its virtue or potency2 and from all  
the considerations which  have presented
 themselves1 we have seen and concluded 
upon no other  origin of conjugial love 
than this3 that every man1 from         
incentives and  consequent incitements  
which are concealed in the interiors of 
his mind  and body1 after indulging in  
various desires of his eyes1 at length  
fixes his mind and inclination on one of
 the female sex1 until his  passion is  
determined entirely to her3 from this   
moment his warmth is  enkindled more and
 more1 until at length it becomes a     
flame2 in this  state the inordinate    
love of the sex is banished1 and        
conjugial love  takes its place4 ,a     
youthful bridegroom under the influence 
of this  flame1 knows no other than that
 the virtue or potency of this love will
  never cease2 for he wants experience  

and therefore knowledge respecting  a   
state of the failure of his powers1 and 
of the coldness of love which  then     
succeeds to delights3 conjugial love    
therefore has its origin in  this first 
ardor before the nuptial ceremony1 and  
from the same source  it derives its    
virtue or potency2 but this virtue or   
potency changes its  aspect after the   
nuptial ceremony1 and decreases and     
increases2 yet  still it continues with 
regular changes1 or with decrease and   
increase1  even to old age1 by means of 
prudent moderation1 and by restraining  
the  libidinous desires which burst     
forth from the lurking places of the    
mind  not yet thoroughly purified3 for  
libidinous desire precedes wisdom4 ,this
  is our judgement concerning the origin
 and continuance of conjugial  virtue or
 potency4 ,to this decision was         
subscribed the letter ,p4    #aji4      
,,sixthly1 he drew out a paper1 from    
which he read as follows3 ,we1  natives 
of the same country1 from the fellowship

 subsisting among us1  have attentively 
considered the causes of the origin of  
conjugial love1  and have agreed in     
assigning two2 one of which is the right
 education of  children1 and the other  
the distinct possession of inheritances4
 ,we have  assigned these two1 because  
they aim at and regard the same end1    
which  is the public good3 and this end 
is obtained1 because infants conceived  
and born from conjugial love become     
proper and true children2 and these  in 
consequence of the natural love of the  
parents1 exalted by the  consideration  
of their offspring being legitimate1 are
 educated to be  heirs of all their     
parents' possessions both spiritual and 
natural4 ,that  the public good is      
founded on a right education of children
 and on a  distinct possession of       
inheritances1 is obvious to reason4 ,of 
the love  of the sex and conjugial love1
 the latter appears as if it were one   
with  the former1 but it is distinctly  
different2 neither is the one love near 

to the other1 but within it2 and what is
 within is more excellent than  what is 
without3 and we have seen that conjugial
 love from creation is  within1 and lies
 hid in the love of the sex1 just as an 
almond does in  its shell2 therefore    
when conjugial love comes out of its    
shell1 which  is the love of the sex1 it
 glitters before the angels like a gem1 
a  beryl1 and astroites4 ,the reason of 
this is1 because on conjugial love  is  
inscribed the safety of the whole human 
race1 which we conceive to be           
understood by the public good4 ,this is 
our judgement respecting the  origin of 
this love4 ,with respect to the origin  
of its virtue or  potency1 from a       
consideration of its causes1 we have    
concluded it to be  the development and 
separation of conjugial love from the   
love of the  sex1 which is effected by  
wisdom on the man's part1 and by the    
love of  the man's wisdom on the part of
 the wife3 for the love of the sex is   
common to man and beast2 whereas        

conjugial love is peculiar to men3      
therefore so far as conjugial love is   
developed and separated from the  love  
of the sex1 so far a man is a man and   
not a beast2 and a man  acquires virtue 
or potency from his love1 as a beast    
does from his4 ,to  this decision was   
subscribed the letter ,g4    #aaj4      
,,seventhly1 he drew out a paper from   
which he read as follows3 ,we1  natives 
of the same country1 in the chamber     
under the light of our  window1 have    
found our thoughts and thence our       
judgements exhilarated by  meditating on
 conjugial love2 for who is not         
exhilarated by this love1  which1 while 
it prevails in the mind1 prevails also  
through the whole  body8 ,we judge of   
the origin of this love from its        
delights2 for who in  any case knows or 
has known the trace of any love except  
from its  delight and pleasurableness8  
,the delights of conjugial love in their
  origins are felt as beatitudes1       
satisfactions1 and happinesses1 in their

  derivations as pleasantnesses and     
pleasures1 and in their ultimates as    
superlative delights4 ,the love of the  
sex therefore originates when the       
interiors of the mind1 and thence the   
interiors of the body1 are opened  for  
the influx of those delights2 but       
conjugial love originated at the  time  
when1 from entering into marriage       
engagements1 the primitive sphere  of   
that love ideally promoted those        
delights4 ,the virtue or potency of     
this love arises from its passing1 with 
its inmost principles1 from the  mind   
into the body2 for the mind1 by         
derivation from the head1 is in the     
body1 while it feels and acts1          
especially when it is delighted from    
this  love3 hence we judge of the       
degrees of its potency and the          
regularity of  its alterations4         
,moreover we also deduce the virtue of  
potency from the  stock whence a man is 
descended3 if this be noble on the      
father's side1  it becomes also by      

transmission noble with his offspring4  
,that such  nobility is generated1      
inherited and descends by transmission1 
is  agreeable to the dictates of reason 
supported by experience4 ,to this       
decision was subscribed the letter ,f4  
#aaa4 ,from the paper which came forth  
the ,,eighth in order1 he read as       
follows3 ,we1 natives of the same       
country1 in our place of assembly have  
not discovered the real origin of       
conjugial love1 because it lies deeply  
concealed in the sacred repositories of 
the mind4 ,the most consummate  vision  
cannot1 by any intellectual effort1     
reach that love in its  origin4 ,we have
 made many conjectures2 but after the   
vain exertion of  subtle inquiry1 we    
have been in doubt whether our          
conjectures might not  be called rather 
trifling than judicious2 therefore      
whoever is desirous  to extract the     
origin of that love from the sacred     
repositories of his  mind1 and to       
exhibit it clearly before his eyes1 let 

him go to  ,delphos4 ,we have           
contemplated that love beneath its      
origin1 and have  seen that in the mind 
it is spiritual1 and as a fountain from 
which a  sweet stream flows1 whence it  
descends into the breast1 where it      
becomes  delightful1 and is called bosom
 love1 which in itself is full of       
friendship and confidence1 from a full  
inclination to reciprocality2 and  that 
when it has passed the breast1 it       
becomes genial love4 ,these and  similar
 considerations1 which a young man      
revolves in his mind while he  is       
determining his choice to one of the    
sex1 kindle in his heart the  fire of   
conjugial love2 which fire1 as it is the
 primitive of that love  is its origin4 
,in respect to the origin of its virtue 
or potency1 we  acknowledge no other    
than that love itself1 they being       
inseparable  companions1 yet still they 
are such that sometimes the one precedes
 and  sometimes the other4 ,when the    
love precedes and the virtue or potency 

follows it1 each is noble because in    
this case potency is the virtue of      
conjugial love2 but if the potency      
precedes and the love follows1 each  is 
then ignoble2 because in this case the  
love is subordinate to carnal  potency2 
we therefore judge of the quality of    
each from the order in  which the love  
descends or ascends1 and thus proceeds  
from its origin to  its proposed end4   
,to this decision was subscribed the    
letter ,d4    #aab4 ,lastly1 or         
,,ninthly1 he took up a paper1 from     
which he read as  follows3 ,we1 natives 
of the same country1 in our             
council-chamber have  exercised our     
judgement on the two points proposed1   
viz41 the origin of  conjugial love1 and
 the origin of its virtue or potency4   
,in the  subtleties of inquiry          
respecting the origin of conjugial love1
 in order  to avoid obscurity in our    
reasonings1 we have distinguished       
between the  love of the sex as being   
spiritual1 natural1 and carnal2 and by  

the  spiritual love of the sex we have  
understood love truly conjugial1        
because this is spiritual2 and by the   
natural love of the sex we have         
understood polygamical love1 because    
this is natural2 and by the merely      
carnal love of the sex we have          
understood adulterous love because this 
is merely carnal4 ,in exercising our    
judgements to examine into love  truly  
conjugial1 we have clearly seen that    
this love exists only between  one male 
and one female1 and that from creation  
it is celestial and  inmost1 the soul   
and father of all good loves1 being     
inspired into the  first parents1 and   
capable of being inspired into          
,christians2 it is also  of such a      
conjunctive nature that by it two minds 
may become one mind1  and two men       
7homines7 as it were one man 7homo72    
which is meant by  becoming one flesh4  
,that this love was inspired at         
creation1 is plain  from these words in 
the book of creation1 ',and a man shall 

leave father  and mother1 and shall     
cleave to his wife2 and they shall be   
one flesh1'  ,gen4 ii4 #bd4 ,that it can
 be inspired into ,christians1 is       
evident from  these words1 ',jesus said1
 ,have ye not read1 that he who made    
them from  the beginning1 made them male
 and female1 and said1 ,for this cause  
shall  a man leave father and mother1   
and shall cleave to his wife2 and they  
two shall be one flesh8 ,wherefore they 
are no longer two but one  flesh1'      
,matt4 xix4 #d-f4 ,so far in regard to  
the origin of conjugial  love3 but as to
 the origin of the virtue or potency of 
love truly  conjugial1 we conceive it to
 proceed from a similitude of minds and 
unanimity2 for when two minds are       
conjugially united1 their thoughts      
spiritually kiss each other1 and these  
inspire into the body their  virtue or  
potency4 ,to this decision was          
subscribed the letter ,s4    #aac4      
,there were standing behind an oblong   
stage in the palace1 erected  before the

 doors1 some strangers from ,africa1 who
 cried out to the  natives of ,europe1  
,permit one of us to deliver his        
sentiments  respecting the origin of    
conjugial love1 and respecting its      
virtue or  potency4 ,and immediately all
 the tables gave signs of assent with   
their  hands4 ,then one of them entered 
and stood at the table on which the     
turban was placed1 and said1 ,you       
,christians deduce the origin of        
conjugial love from love itself2 but we 
,africans deduce it from the ,god  of   
heaven and earth4 ,is not conjugial love
 a chaste1 pure1 and holy  love8 ,are   
not the angels of heaven principled     
therein8 ,is not the whole  human race1 
and thence the whole angelic heaven1 the
 seed of that love8  ,and can such      
super-eminent principle derive its      
existence from any other  source than   
from ,god himself1 the ,creator and     
,preserver of the universe8  ,you       
,christians deduce conjugial virtue or  
potency from various causes  rational   

and natural2 but we ,africans deduce it 
from the state of man's  conjunction    
with the ,god of the universe4 ,this    
state we call a state of  religion2 but 
you call it a state of the church3 for  
when the love is  derived from that     
state1 and is fixed and permanent1 it   
must needs  produce its own virtue1     
which resembles it1 and thus also is    
fixed and  permanent4 ,love truly       
conjugial is known only to those few who
 live near  to ,god2 consequently the   
potency of that love is known to none   
else4  ,this potency is described by the
 angels in the heavens as the delight of
  a perpetual spring4    #aad4 ,as he   
said these word1 the whole assembly     
arose1 and lo6 behind the  golden table 
on which lay the turban1 there appeared 
a window that had  not before been seen2
 and through it was heard a voice1      
saying1 ,,the  ,,african ,,is ,,to      
,,have ,,the ,,turban4 ,the angel then  
gave it into his hand1  but did not     
place it upon his head2 and he went home

 with it4 ,the  inhabitants of the      
kingdoms of ,europe then left the       
assembly and entered  their chariots1 in
 which they returned to their respective
 societies4    #aae4 ,,the ,,second     
,,memorable ,,relation4 ,awaking from   
sleep at midnight1 ,i  saw at some      
elevation towards the east an angel     
holding in his right  hand a paper1     
which appeared extremely bright1 being  
illuminated by the  light flowing from  
the sun4 ,in the middle of the paper    
there was written  in golden letters1   
,,the ,,marriage ,,of ,,good ,,and      
,,truth4 ,from the writing  there darted
 forth a splendor which formed a wide   
circle about the  paper4 ,this circle or
 encompassing splendor appeared like the
 early dawn  in spring4 ,after this ,i  
saw the angel descending with the paper 
in his  hand2 and as he descended the   
paper became less and less lucid1 and   
the  writing1 which was ,,the ,,marriage
 ,,of ,,good ,,and ,,truth1 changed from
 a golden  into a silver color1         

afterwards into a copper color1 next    
into an iron  color1 and at length into 
the color of iron and copper rust3      
finally1 ,i  saw the angel enter an     
obscure mist1 and through the mist      
descend upon  the ground2 and here ,i   
did not see the paper1 although he still
 held it  in his hand4 ,this happened in
 the world of spirits1 in which all men 
first assemble after their decease4 ,the
 angel then said to me1 ,ask  those who 
come hither whether they see me1 or     
anything in my hand4  ,there came a     
great number2 one company from the east1
 another from the  south1 another from  
the west1 and another from the north2   
and ,i asked  those who came from the   
east and from the south1 who in the     
world had  applied themselves to        
literary pursuits1 ,do you see any one  
here with  me1 and anything in his hand8
 ,they all said1 ,no4 ,i then put the   
same  question to those who came from   
the west and from the north1 who in the 
world had believed in the words of the  

learned2 and these gave the same        
answer3 nevertheless the last of them1  
who in the world had been  principled in
 simple faith grounded in charity1 or in
 some degree of  truth grounded in good1
 when the rest were gone away1 said1    
that they  saw a man with a paper1 the  
man in a graceful dress1 and the paper  
with  letters written upon it3 and when 
they applied their eyes nearer to it1   
they said that they could read these    
words1 ,the marriage of good and  truth2
 and they addressed the angel1          
intreating him to explain to them  the  
meaning of the writing4 ,he said1 ,all  
things in the whole heaven and  in the  
whole world1 are a marriage of good and 
truth2 for all things  whatever1 both   
those which live and communicate life   
and those which do  not live and do not 
communicate life1 were created from and 
into the  marriage of good and truth4   
,there does not exist anything which was
  created into truth alone1 or any thing
 which was created into good  alone3    

solitary good or solitary truth is not  
any thing2 but by marriage  they exist  
and become something which derives its  
nature and quality  from that of the    
marriage4 ,in the ,lord the ,creator are
 divine good and  divine truth in their 
very substance3 the esse of his         
substance is  divine good1 and its      
existere is divine truth3 in him also   
they are in  their very essential union2
 for in him they infinitely make a one3 
and  since these two in the ,creator    
himself are a one1 therefore also they  
are a one in all things created from    
him2 hereby also the ,creator is        
conjoined in an eternal covenant as of  
marriage with all things created  from  
himself4 ,the angel further said1 that  
the ,sacred ,scripture1 which  proceeded
 immediately from the ,lord1 is in      
general and in particular a  marriage of
 good and truth2 and since the church1  
which is formed by the  truth of        
doctrine1 and religion1 which is formed 
by the good of life  agreeable to the   

truth of doctrine1 are with ,christians 
derived solely  from the ,sacred        
,scripture1 therefore it may manifestly 
appear1 that the  church in general and 
in particular is a marriage of good and 
truth2  7that this is the case1 may be  
seen in the ,,apocalypse ,,revealed1 n4 
#cgc1  #dhc47 ,what has just been said  
concerning the marriage of good and     
truth1  is applicable also to the       
,,marriage ,,of ,,charity ,,and ,,faith2
 for good  relates to charity1 and truth
 to faith4 ,some of the spirits         
above-mentioned who did not see the     
angel and the writing1 being still      
near1 and hearing these things1 said in 
an under tone1 ,yes1 we also  comprehend
 what has been spoken2 but the angel    
then said to them1  ,turn aside a little
 from me and speak in like manner4 ,they
 turned  aside1 and then said aloud1 ,it
 is not so4 ,after this the angel spoke 
concerning the ,,marriage ,,of ,,good   
,,and ,,truth with married pairs1       
saying1  that if their minds were in    

that marriage1 the husband being truth1 
and  the wife the good thereof1 they    
would both be in the delights of the    
blessedness and innocence1 and thence in
 the happiness which the angels  of     
heaven enjoy2 and in this state the     
prolific principle of the husband  would
 be in a continual spring1 and thereby  
in the endeavour and vigor  of          
propagating its truth1 and the wife     
would be in a continual reception       
thereof from a principle of love4 ,the  
wisdom which husbands derive from  the  
,lord1 is sensible of no greater delight
 than to propagate its  truths2 and the 
love of wisdom which wives have from the
 ,lord is  sensible of no higher        
gratification than to receive those     
truths as it  were in the womb1 and thus
 to conceive them1 to carry them in the 
womb1  and to bring them forth4         
,spiritual prolifications with the      
angels of  heaven are of this sort2 and 
if you are disposed to believe it1      
natural  prolifications are also from   

the same origin4 ,the angel1 after a    
salutation of peace1 raised himself from
 the ground1 and passing through  the   
mist ascended into heaven2 and then the 
paper shone as before  according to the 
degrees of ascent2 and behold6 the      
circle1 which before  appeared as the   
dawn of day1 descended and dispelled the
 mist which  caused darkness on the     
ground1 and a bright sunshine succeeded4
    ,,on ,,the ,,marriage ,,of ,,the    
,,lord ,,and ,,the ,,church1 ,,and ,,its
 ,,correspondence4    #aaf4 ,the reason 
why the marriage of the ,lord and the   
church1 together  with its              
correspondence1 is here also treated of1
 is1 because without  knowledge and     
intelligence on this subject1 scarcely  
any one can know1  that conjugial love  
in its origin is holy1 spiritual1 and   
celestial1 and  that it is from the     
,lord4 ,it is said indeed by some in the
 church1 that  marriages have relation  
to the marriage of the ,lord with the   
church2 but  the nature and quality of  

this relationship is unknown1 in order  
therefore that this relationship may be 
exhibited to the understanding  so as to
 be seen in some degree of light1 it is 
necessary to treat  particularly of that
 holy marriage which has place with and 
in those who  are the ,lord's church4   
,these also1 and no others1 are         
principled in love  truly conjugial4    
,but for the better elucidation of this 
arcanum1 it may  be expedient to        
consider the subject distinctly1 as     
arranged under the  following articles3 
,i4 ,the ,lord in the ,word is called   
the ,bridegroom  and ,husband1 and the  
church the bride and wife2 and the      
conjunction of  the ,lord with the      
church1 and the reciprocal conjunction  
of the church  with the ,lord1 is called
 a marriage4 ,,ii4 ,the ,lord is also   
called a  ,father1 and the church1 a    
mother4 ,,iii4 ,the offspring derived   
from the  ,lord as a husband and father1
 and from the church as a wife and      
mother1  are all spiritual2 and in the  

spiritual sense of the ,word are        
understood  by sons and daughters1      
brothers and sisters1 sons-in-law and   
daughters-in-law1 and by other names of 
relations4 ,,iv4 ,the spiritual         
offspring1 which are born from the      
,lord's marriage with the church are    
truths and goods2 truths1 from which are
 derived understanding1  perception1 and
 all thought2 and goods1 from which are 
derived love1  charity1 and all         
affection4 ,v4 ,from the marriage of    
good and truth1  which proceeds from the
 ,lord in the way of influx1 man 7homo7 
receives  truth1 and the ,lord conjoins 
good thereto2 and thus the church is    
formed  by the ,lord with man4 ,,vi4    
,the husband does not represent the     
,lord and  the wife the church2 because 
both together1 the husband and the wife1
  constitute the church4 ,,vii4         
,therefore there is not a correspondence
 of  the husband with the ,lord and of  
the wife with the church1 in the        
marriages of the angels in the heavens  

and of men on earth4 ,,viii4 ,but  there
 is a correspondence with conjugial     
love1 semination1  prolification1 the   
love of infants1 and similar things     
which exist in  marriages1 and are      
derived from them4 ,,ix4 ,the ,word is  
the medium of  conjunction1 because it  
is from the ,lord1 and therefore is the 
,lord4 ,x4  ,the church is from the     
,lord1 and exists with those who come to
 him1 and  live according to his        
precepts4 ,,xi4 ,conjugial love is      
according to the  state of the church1  
because it is according to the state of 
wisdom with  man 7homo74 ,,xii4 ,and as 
the church is from the ,lord1 conjugial 
love is  also from him4 ,we proceed to  
the explanation of each article4        
#aag4 ,i4 ,,the ,,lord ,,in ,,the ,,word
 ,,is ,,called ,,the ,,bridegroom ,,and 
,,husband1 ,,and  ,,the ,,church ,,the  
,,bride ,,and ,,wife2 ,,and ,,the       
,,conjunction ,,of ,,the ,,lord ,,with  
,,the  ,,church1 ,,and ,,the            
,,reciprocal ,,conjunction ,,of ,,the   

,,church ,,with ,,the ,,lord1 ,,is      
,,called ,a ,,marriage4 ,that the ,lord 
in the ,word is called the ,bridegroom  
and ,husband1 and the church the bride  
and wife1 may appear from the  following
 passages3 ,he that hath the ,,bride is 
the ,,bridegroom2 but the  friend of the
 ,,bridegroom1 who standeth and heareth 
him1 rejoiceth with  joy because of the 
,,bridegroom',s voice1 ,john iii4 #bi3  
this was spoken  by ,john the ,baptist  
concerning the ,lord4 ,jesus said1 so   
long as the  ,,bridegroom is with them1 
the ,,sons ,,of ,,the ,,nuptials cannot 
fast3 the days  will come when the      
,,bridegroom will be taken away from    
them1 and then  will they fast1 ,matt   
ix4 #ae2 ,mark ii4 #ai1 #bj2 ,luke v4   
#cd1 #ce4 ,i saw  the holy city1 ,new   
,jerusalem1 prepared as a ,,bride       
adorned for ,,her  ,,husband1 ,rev4 xxi4
 #b4 ,the ,new ,jerusalem signifies the 
,new ,church of  the ,lord1 as may be   
seen in the ,,apocalypse ,,revealed1 n4 
#hhj1 #hha4 ,the  angel said to ,john1  

,come1 and ,i will shew thee the        
,,bride1 ,,the ,,lamb',s  ,,wife3 and he
 shewed him the holy city1 ,new         
,jerusalem1 ,rev4 xxi4 #i1 #aj4  ,the   
time of the ,,marriage ,,of ,,the ,,lamb
 is come1 and ,,his ,,wife hath made    
herself ready4 ,blessed are those who   
are called to the supper of the         
,,marriage ,,of ,,the ,,lamb1 ,rev4 xix4
 #g1 #i4 ,the ,,bridegroom1 whom the    
five  prepared virgins went forth to    
meet1 and with ,,whom they entered in to
  the ,,marriage1 ,matt4 xxv4 #a-aj1    
denotes the ,lord2 as is evident from   
verse #ac1 where it is said1 ,watch1    
therefore2 because ye know neither  the 
day nor the hour in which the ,,son ,,of
 ,,man will come3 not to mention  many  
passages in the prophets4    #aah4 ,,ii4
 ,,the ,,lord ,,is ,,also ,,called ,a   
,,father1 ,,and ,,the ,,church1 ,a      
,,mother4 ,the  ,lord is called a       
,father1 as appears from the following  
passages3 ,unto  us a child is born2    
unto us a son is given2 and his name    

shall be  called1 ,wonderful1           
,counsellor1 ,,god1 ,,the ,,father ,,of 
,,eternity1 the ,prince  of ,peace1     
,isaiah ix4 #f4 ,thou1 ,,jehovah1 art   
,,our ,,father1 our ,,redeemer2  thy    
name is from an age1 ,isaiah lxiii4 #af4
 ,again1 ,jesus said1 ,he  that seeth   
,,me1 seeth the ,,father that sent ,,me1
 ,john xii4 #de4 ,if ye  have known     
,,me1 ye have known my ,,father also2   
and henceforth ye have  known him1 and  
have seen him1 ,john xiv4 #g4 ,philip   
said1 ,shew us the  ,,father3 ,jesus    
said unto him1 ,he that seeth me1 seeth 
the ,,father2 how  sayest them then1    
,shew us the ,,father8 ,john xiv4 #h1   
#i4 ,jesus said1  ,the ,,father and ,i  
are one1 ,john x4 #cj4 ,all things that 
the ,,father  hath are ,,mine1 ,john    
xvi4 #ae2 chap4 xvii4 #aj4 ,the ,,father
 is in ,,me1  and ,i ,,in ,,the         
,,father1 ,john x4 #ch2 chap1 xiv #aj1  
#aa1 #bj4 ,that the ,lord  and his      
,father are one1 as the soul and the    
body are one1 and that ,god  the ,father

 descended from heaven1 and assumed the 
human 7nature or  principle71 to redeem 
and save men1 and that his human nature 
is what is  called the ,son1 and is said
 to be sent into the world1 has been    
fully  shewn in the ,,apocalypse        
,,revealed4    #aai4 ,the church is     
called a mother1 as appears from the    
following  passages3 ,jehovah said1     
,contend with ,,your ,,mother3 she is   
not ,,my ,,wife1  and ,i am not her     
,,husband4 ,hosea ii4 #b1 #e4 ,thou art 
thy ,,mother',s  daughter1 that loatheth
 her ,,husband1 ,ezek4 xvi4 #de4 ,where 
is the  hill of thy ,,mother',s         
divorcement1 whom ,i have put away8     
,isaiah l4 #a4  ,thy ,,mother was like a
 vine planted by the waters1 bearing    
fruit1  ,ezek4 xix4 #aj2 speaking of the
 ,jewish church4 ,jesus stretching out  
his  hand to the disciples1 said1 ,,my  
,,mother and my brethren are those who  
hear the ,word of ,god1 and do it1 ,luke
 viii4 #ba2 ,matt4 xii4 #di1 #ej2  ,mark
 iii4 #cc-ce3 the ,lord's disciples     

means the church4 ,there was  standing  
at the cross of ,jesus his mother3 and  
,jesus seeing his mother  and the       
disciple whom he loved1 standing by1 he 
saith unto his mother1  ,woman1 behold  
thy son2 and he saith to the disciple1  
,behold thy mother3  wherefore from that
 hour the disciple took her unto his    
own1 ,john xix4  #be-bg4 ,this implies1 
that the ,lord did not acknowledge ,mary
 as a mother1  but the church2 therefore
 he calls her ,woman1 and the disciple's
 mother4  ,the reason why the ,lord     
called her the mother of this disciple1 
or of  ,john1 was1 because ,john        
represented the church as to the goods  
of  charity1 which are the church in    
real effect2 therefore it is said1 ,he  
took her unto his own4 ,peter           
represented truth and faith1 ,james     
charity1  and ,john the works of        
charity1 as may be seen in the          
,,apocalypse  ,,revealed1 n4 #e1 #f1    
#gij1 #gih1 #hgi2 and the twelve        
disciples together  represented the     

church as to all its constituent        
principles1 as may be  seen1 ,ibid1 n4  
#bcc1 #gij1 #ijc1 #iae4    #abj4 ,,iii4 
,,the ,,offspring ,,derived ,,from ,,the
 ,,lord ,,as ,a ,,husband ,,and         
,,father1  ,,and ,,from ,,the ,,church  
,,as ,a ,,wife ,,and ,,mother1 ,,are    
,,all ,,spiritual2 ,,and ,,in ,,the     
,,spiritual ,,sense ,,of ,,the ,,word   
,,are ,,understood ,,by ,,sons ,,and    
,,daughters1  ,,brothers ,,and          
,,sisters1 ,,sons-,,in-,,law1 ,,and     
,,daughters-,,in-,,law1 ,,and ,,by      
,,other  ,,names ,,of ,,relations4 ,that
 no other than spiritual offspring are  
born of  the ,lord by the church1 is a  
proposition which wants no              
demonstration1  because reason sees it  
to be self-evident2 for it is the ,lord 
from whom  every good and truth         
proceeds1 and it is the church which    
receives them  and brings them into     
effect2 and all the spiritual things of 
heaven and  the church relate to good   
and truth4 ,hence it is that sons and   

daughters  in the ,word1 in its         
spiritual sense1 signify truths and     
goods3 sons1  truths conceived in the   
spiritual man1 and born in1 the natural2
 and  daughters1 goods in like manner3  
therefore those who are regenerated by  
the ,lord1 are called in the ,word sons 
of ,god1 sons of the kingdom1 born  of  
him2 and the ,lord called the disciples 
sons3 the male child1 that the  woman   
brought forth1 and that was caught up to
 ,god1 ,rev4 xii4 #e1 has a  similar    
signification2 see ,,apocalypse         
,,revealed1 n4 #edc4 ,since daughters   
signify goods of the church1 therefore  
in the ,word mention is so  frequently  
made of the daughter of ,zion1 the      
daughter of ,jerusalem1 the  daughter of
 ,israel1 and the daughter of ,judah2 by
 whom is signified not  any daughter1   
but the affection of good1 which is an  
affection of the  church2 see also      
,,apocalypse ,,revealed1 n4 #fab4 ,the  
,lord also calls those  who are of his  
church1 brethren and sisters2 see ,matt4

 xii4 #di1 #ej2  chap4 xxv4 #dj2 chap1  
xxviii4 #aj2 ,mark iii4 #ce2 ,luke viii4
 #ba4    #aba4 ,,iv4 ,,the ,,spiritual  
,,offspring1 ,,which ,,are ,,born ,,from
 ,,the ,,lord',s  ,,marriage ,,with     
,,the ,,church1 ,,are ,,truths ,,and    
,,goods2 ,,truths1 ,,from ,,which ,,are 
,,derived ,,understanding1 ,,perception1
 ,,and ,,all ,,thought2 ,,and ,,goods1  
,,from  ,,which ,,are ,,derived ,,love1 
,,charity1 ,,and ,,all ,,affection4 ,the
 reason why  truths and goods are the   
spiritual offspring1 which are born of  
the ,lord  by the church1 is1 because   
the ,lord is essential good and         
essential  truth1 and these in him are  
not two but one2 also1 because nothing  
can  proceed from the ,lord but what is 
in him1 and what he is4 ,that the       
marriage of truth and good proceeds from
 the ,lord1 and flows in with  men1 and 
is received according to the state of   
the mind and life of  those who are of  
the church1 was shewn in the foregoing  
section on the  ,,marriage ,,of ,,good  

,,and ,,truth4 ,the reason why by means 
of truths a man has  understanding1     
perception1 and all thought1 and by     
means of goods has  love1 charity1 and  
all affection1 is1 because all things of
 man relate  to truth and good2 and     
there are two constituents of man--the  
will and  the understanding2 the will   
being the receptacle of good1 and the   
understanding of truth4 ,that love1     
charity and affection1 belong to the    
will1 and that perception and thought   
belong to the understanding1 may  appear
 without the aid of light arising from  
demonstration2 for there is  a light    
derived from the understanding itself by
 which these  propositions are seen to  
be self-evident4    #abb4 ,v4 ,,from    
,,the ,,marriage ,,of ,,good ,,and      
,,truth1 ,,which ,,proceeds ,,from ,,the
  ,,lord ,,in ,,the ,,way ,,of ,,influx1
 ,,man 7homo7 ,,receives ,,truth1 ,,and 
,,the ,,lord  ,,conjoins ,,good         
,,thereto2 ,,and ,,thus ,,the ,,church  
,,is ,,formed ,,by ,,the ,,lord ,,with  

,,man4 ,the reason why a man receives   
truth by virtue of the good and truth   
which proceed as a one from the ,lord1  
is1 because he receives this as  his    
own1 and appropriates it to himself as  
his own2 for he thinks what  is true as 
from himself1 and in like manner speaks 
from what is true2  and this takes place
 because truth is in the light of the   
understanding1  and hence he sees it3   
and whatever he sees in himself1 or in  
his mind1  he knows not whence it is2   
for he does not see the influx1 as he   
sees  those objects which strike upon   
the bodily vision2 hence he supposes    
that it is himself4 ,that it should     
appear thus1 is granted by the ,lord  to
 him1 in order that he may be a man     
7homo71 and that he may have a          
reciprocal principle of conjunction3 add
 to this1 that every man is born  a     
faculty of knowing1 understanding1 and  
growing wise2 and this faculty  receives
 truths1 whereby it has knowledges1     
intelligence1 and wisdom4  ,and since   

the female was created through the truth
 of the male1 and is  formed into the   
love thereof more and more after        
marriage1 it follows1  that she also    
receives the husband's truth in herself1
 and conjoins it  with her own good4    
#abc4 ,the ,lord adjoins and conjoins   
good to the truths which a man          
receives1 because he cannot take good as
 of himself1 it being no object  of his 
sight1 as it does not relate to light1  
but to heat1 which is felt  and not     
seen2 therefore when a man sees truth in
 his thought1 he seldom  reflects upon  
the good which flows into it from the   
love of the will1  and which gives it   
life3 neither does a wife reflect upon  
the good  belonging to her1 but upon the
 husband's inclination towards her1     
which  is according to the assent of his
 understanding to wisdom3 the good      
which belongs to her from the ,lord1 she
 applies1 without the husband's  knowing
 any thing respecting such application4 
,from these considerations  then it     

plainly appears1 that a man receives    
truth from the ,lord1 and  that the     
,lord adjoins good to that truth1       
according to the application  of truth  
to use2 consequently as the man is      
desirous to think1 and  thence to live1 
wisely4    #abd4 ,the church is thus    
formed with a man by the ,lord1 because 
in such  case he is in conjunction with 
the ,lord1 in good from ,him1 and in    
truth  as from himself2 thus he is in   
the ,lord1 and the ,lord in him1        
according  to the ,lord's words in ,john
 xv4 #d31 #e4 ,the case is the same1 if 
instead  of good we say charity1 and    
instead of truth faith2 because good is 
of  charity1 and truth is of faith4     
#abe4 ,,vi4 ,,the ,,husband ,,does ,,not
 ,,represent ,,the ,,lord1 ,,and ,,the  
,,wife ,,the  ,,church2 ,,because ,,both
 ,,together1 ,,the ,,husband ,,and ,,the
 ,,wife1 ,,constitute ,,the  ,,church4  
,it is a ,common saying in the church1  
that as the ,lord is the  ,head of the  
church1 so the husband is the head of   

the wife2 whence it  should follow1 that
 the husband represents the ,lord1 and  
the wife the  church3 but the ,lord is  
the ,head of the church2 and man 7homo71
 the  man 7vir7 and the woman1 are the  
church2 and still more the husband  and 
wife together4 ,with these the church is
 first implanted in the man1  and       
through him in the wife2 because the man
 with his understanding  receives the   
truth of the church1 and the wife from  
the man2 but if it  be vice versa1 it is
 not according to order3 sometimes1     
however1 this  is the case2 but then it 
is with men1 who either are not lovers  
of  wisdom1 and consequently are not of 
the church1 or who are in a servile     
dependence on the will of their wives4  
,something on this subject may be  seen 
in the preliminary ,,relations1 n4 #ba4 
#abf4 ,,vii4 ,,therefore ,,there ,,is   
,,not ,a ,,correspondence ,,of ,,the    
,,husband ,,with  ,,the ,,lord ,,and    
,,of ,,the ,,wife ,,with ,,the ,,church1
 ,,in ,,the ,,marriages ,,of ,,the      

,,angels  ,,in ,,the ,,heavens ,,and    
,,of ,,men ,,on ,,earth4 ,this follows  
as a consequence from  what has just    
been said2 to which1 nevertheless1 it   
may be expedient to  add1 that it       
appears as if truth was the primary     
constituent of the  church1 because it  
is first in respect to time3 from this  
appearance1  the prelates of the church 
have exalted faith1 which is of truth1  
above  charity1 which is of good2 in    
like manner the learned have exalted    
thought1 which is of the understanding1 
above affection1 which is of the  will2 
therefore the knowledge of what the good
 of charity and the  affection of the   
will are1 lies deeply buried as in a    
tomb1 while some  even cast earth upon  
them1 as upon the dead1 to prevent their
 rising  again4 ,that the good of       
charity1 notwithstanding1 is the primary
  constituent of the church1 may be     
plainly seen by those who have not      
closed the way from heaven to their     
understandings1 by confirmations in     

favor of faith1 as the sole constituent 
of the church1 and in favor of  thought1
 as the sole constituent of man4 ,now as
 the good of charity is  from the ,lord1
 and the truth of faith is with a man as
 from himself1 and  these two principles
 cause conjunction of the ,lord with    
man1 and of man  with the ,lord1 such as
 is understood by the ,lord's words1    
that ,he is in  them1 and they in ,him1 
,john xv4 #d1 #e1 it is evident that    
this  conjunction constitutes the       
church4    #abg4 ,,viii4 ,,but ,,there  
,,is ,a ,,correspondence ,,with         
,,conjugial ,,love1  ,,semination1      
,,prolification1 ,,the ,,love ,,of      
,,infants1 ,,and ,,similar ,,things     
,,which  ,,exist ,,in ,,marriages ,,and 
,,are ,,derived ,,from ,,them4 ,these1  
however1 are arcana  of too deep a      
nature to enter the understanding with  
any degree of  light1 unless preceded by
 knowledge concerning correspondence2   
nor is it  possible1 if this knowledge  
be wanting1 so to explain them as to    

make  them comprehensible4 ,but what    
correspondence is1 and that it exists   
between natural things and spiritual1 is
 abundantly shown in the  ,,apocalypse  
,,revealed1 also in the ,,arcana        
,,coelestia1 and specifically in  the   
,,doctrine ,,of ,,the ,,new ,,jerusalem 
,,concerning ,,the ,,sacred ,,scripture1
 and  particularly in a ,,memorable     
,,relation respecting it in the         
following  pages4 ,before some knowledge
 on this subject is acquired1 we will   
only  present to the intellectual view1 
as in a shade1 these few particulars3   
conjugial love corresponds to the       
affection of genuine truth1 its         
chastity1 purity1 and sanctity2         
semination corresponds to the potency of
  truth2 prolification corresponds to   
the propagation of truth2 and the  love 
of infants corresponds to the defence of
 truth and good4 ,now as  truth with a  
man 7homo7 appears as his own1 and good 
is adjoined  thereto from the ,lord1 it 
is evident that these correspondences   

are  those of the natural or external   
man with the spiritual or internal man3 
but some degree of light will be        
reflected on this subject from the      
,,memorable ,,relations which follow4   
#abh4 ,,ix4 ,,the ,,word ,,is ,,the     
,,medium ,,of ,,conjunction1 ,,because  
,,it ,,is ,,from ,,the  ,,lord1 ,,and   
,,therefore ,,is ,,the ,,lord4 ,the     
,word is the medium of conjunction  of  
the ,lord with man 7homo71 and of man   
with the ,lord1 because in its  essence 
it is divine truth united to divine     
good1 and divine good united  to divine 
truth3 that this union exists in every  
part of the ,word in its  celestial and 
spiritual sense1 may be seen in the     
,,apocalypse ,,revealed1  n4 #cgc1 #dhc1
 #fhi1 #hha2 whence it follows1 that the
 ,word is the perfect  marriage of good 
and truth2 and as it is from the ,lord1 
and what is from  him is also himself1  
it follows1 that while a man reads the  
,word1 and  collects truths out of it1  
the ,lord adjoins good4 ,for a man does 

not see  the goods which affect him in  
reading2 because he reads the ,word from
  the understanding1 and the            
understanding acquires thence only such 
things as are of its own nature1 that   
is1 truths4 ,that good is adjoined      
thereto from the ,lord1 is made sensible
 to the understanding from the  delight 
which flows in during a state of        
illustration2 but this takes  place     
interiorly with those only who read the 
,word to the end that they  may become  
wise2 and such persons are desirous of  
learning the genuine  truths contained  
in the ,word1 and thereby of forming the
 church in  themselves2 whereas those   
who read the ,word only with a view to  
gain the  reputation of learning1 and   
those also who read it from an opinion  
that  the mere reading or hearing it    
inspires faith and conduces to          
salvation1  do not receive any good from
 the ,lord2 for the end proposed by the 
latter is to save themselves by the mere
 expressions contained in the  ,word1 in

 which there is nothing of truth2 and   
the end proposed by the  former is to be
 distinguished for their learning2 which
 end has no  conjunction with any       
spiritual good1 but only with the       
natural delight  arising from worldly   
glory4 ,as the ,word is the medium of   
conjunction1 it  is therefore called the
 old and the new ,covenant3 a covenant  
signifies  conjunction4    #abi4 ,x4    
,,the ,,church ,,is ,,from ,,the ,,lord1
 ,,and ,,exists ,,with ,,those ,,who    
,,come ,,to  ,,him ,,and ,,live         
,,according ,,to ,,his ,,precepts4 ,it  
is not denied at this day  that the     
church is the ,lord's1 and consequently 
that it is from the  ,lord4 ,the reason 
why it exists with those who come to    
him1 is1 because  his church in that    
part of the globe which is called       
,christian1 is  derived from the ,word2 
and the ,word is from him1 and in such a
 manner  from him1 that it is himself1  
the divine truth being therein united to
  the divine good1 and this also is the 

,lord4 ,this is meant by the ,word1     
which was with ,god1 and which was ,god1
 from which men have life and  light1   
and which was made flesh1 ,john i4      
#a-ad4 ,moreover1 the reason  why the   
church exists with those who come to    
him1 is1 because it exists  with those  
who believe in him2 and to believe that 
he is ,god the ,saviour  and ,redeemer1 
that he is ,jehovah our justice1 that he
 is the door by  which we are to enter  
into the sheepfold1 that is1 into the   
church1 that  he is the way1 the truth1 
and the life1 and that no one comes to  
the  ,father but by him1 that the       
,father and he are one1 besides many    
other  particulars which he himself     
teaches2 to believe these things1 ,i    
say1 is  impossible for any one1 except 
by influence from him2 and the reason   
why  this is impossible unless he be    
approached1 is1 because he is the ,god  
of  heaven and earth1 as he also        
teaches4 ,who else is to be approached1 
and  who else can be8 ,the reason why   

the church exists with those who live   
according to his precepts1 is1 because  
there is conjunction with none  else2   
for he says1 ,he that hath my precepts1 
and doeth them1 he it is  that loveth   
me2 and ,i will love him1 and will make 
my abode with him3  but he that doth not
 love me1 doth not keep my precepts1    
,john ,,xiv4  #ba-bd4 ,love is          
conjunction2 and conjunction with the   
,lord is the church4    #acj4 ,,xi4     
,,conjugial ,,love ,,is ,,according ,,to
 ,,the ,,state ,,of ,,the ,,church1     
,,because  ,,it ,,is ,,according ,,to   
,,the ,,state ,,of ,,wisdom ,,with ,,man
 7homo74 ,that conjugial  love is       
according to the state of wisdom with   
man1 has been often said  above1 and    
will be often repeated in the following 
pages3 at present  therefore we will    
show what wisdom is1 and that it makes  
one with the  church4 ,there are        
belonging to man knowledge1             
intelligence1 and wisdom4  ,knowledge   
relates to information2 intelligence1 to

 reason2 and wisdom to  life4 ,wisdom   
considered in its fulness relates at the
 same time to  information1 to reason1  
and to life3 information precedes1      
reason is  formed by it1 and wisdom by  
both2 as is the case when a man lives   
rationally according to the truths which
 he knows4 ,wisdom therefore  relates to
 both reason and life at once2 and it   
becomes 7or is making7  wisdom while it 
is a principle of reason and thence of  
life2 but it is  wisdom when it is made 
a principle of life and thence of       
reason4 ,the  most ancient people in    
this world acknowledged no other wisdom 
than the  wisdom of life2 which was the 
wisdom of those who were formerly called
  ,,sophi3 but the ancient people1 who  
succeeded the most ancient1             
acknowledged the wisdom of reason as    
wisdom2 and these were called           
,,philosophers4 ,at this day1 however1  
many call even knowledge1 wisdom2  for  
the learned1 the erudite1 and the mere  
sciolists1 are called wise2  thus wisdom

 has declined from its mountain-top to  
its valley4 ,but it may  be expedient   
briefly to shew what wisdom is in its   
rise1 in its  progress1 and thence in   
its full state4 ,the things relating to 
the  church1 which are called spiritual1
 reside in the inmost principles with   
man2 those relating to the public weal1 
which are called things of a  civil     
nature1 hold a place below these2 and   
those relating to science1  to          
experience1 and to art1 which are called
 natural things1 constitute  their seat 
or basis4 ,the reason why the things    
relating to the church1  which are      
called spiritual1 reside in the inmost  
principles with man1  is1 because they  
conjoin themselves with heaven1 and by  
heaven with the  ,lord2 for no other    
things enter from the ,lord through     
heaven with man4  ,the reason why the   
things relating to the public weal1     
which are called  things of a civil     
nature1 hold a place beneath spiritual  
things1 is1  because they have relation 

to the world1 and conjoin themselves    
with it2  for statutes1 laws1 and rules1
 are what bind men1 so that a civil     
society and state may be composed of    
them in a well-connected order4 ,the    
reason why the things relating to       
science1 to experience1 and to art1     
which are called natural1 constitute    
their seat or basis1 is1 because  they  
conjoin themselves closely with the five
 bodily senses2 and these  senses are   
the ultimates on which the interior     
principles of the mind  and the inmost  
principles of the soul1 as it were sit  
or rest4 ,now as  the things relating to
 the church1 which are called spiritual1
 reside in  the inmost principles1 and  
as the things residing in the inmost    
principles constitute the head1 and the 
succeeding things beneath them1  which  
are called things of a civil nature1    
constitute the body1 and the  ultimate  
things1 which are called natural1       
constitute the feet2 it is  evident1    
that while these three kinds of things  

follow in their order1 a  man is a      
perfect man2 for in such case there is  
an influx like that of  the things of   
the head into those of the body1 and    
through the body into  the feet2 thus   
spiritual things flow into things of a  
civil nature1 and  through them into    
natural things4 ,now as spiritual things
 are in the  light of heaven1 it is     
evident that by their light they        
illustrate the  things which succeed in 
order1 and by their heat1 which is love1
 animate  them2 and when this is the    
case the man has wisdom4 ,as wisdom is a
  principle of life1 and thence of      
reason1 as was said above1 it may be    
asked1 ,what is wisdom as a principle of
 life8 ,in a summary view1 it is  to    
shun evils1 because they are hurtful to 
the soul1 to the public weal1  and to   
the body2 and it is to do goods1 because
 they are profitable to  the soul1 to   
the public weal1 and to the body4 ,this 
is the wisdom which  is meant by the    
wisdom to which conjugial love binds    

itself2 for it  binds itself thereto by 
shunning the evil of adultery as the    
pest of the  soul1 of the public weal1  
and of the body3 and as this wisdom     
originates  in spiritual things relating
 to the church1 it follows1 that        
conjugial  love is according to the     
state of the church2 because it is      
according to  the state of wisdom with  
men4 ,hereby also is understood what has
 been  frequently said above1 that so   
far as a man becomes spiritual1 so far  
he  is principled in love truly         
conjugial2 for a man becomes spiritual  
by  means of the spiritual things of the
 church4 ,more observations  respecting 
the wisdom with which conjugial love    
conjoins itself1 may be  seen below1 n4 
#afc-afe4    #aca4 ,,xii4 ,,and ,,as    
,,the ,,church ,,is ,,from ,,the ,,lord1
 ,,conjugial ,,love ,,is ,,also  ,,from 
,,him4 ,as this follows as a consequence
 from what has been said  above1 it is  
needless to dwell upon the confirmation 
of it4 ,moreover1  that love truly      

conjugial is from the ,lord1 all the    
angels of heaven  testify2 and also that
 this love is according to their state  
of wisdom1  and that their state of     
wisdom is according to the state of the 
church  with them4 ,that the angels of  
heaven thus testify1 is evident from the
  ,,memorable ,,relations annexed to the
 chapters1 containing an account of     
what was seen and heard in the spiritual
 world4           99       99       99  
99       99    #acb4 ,to the above ,i   
shall add ,,two ,,memorable ,,relations4
 ,,first4 ,i was  conversing on a time  
with two angels1 one from the eastern   
heaven and  the other from the southern2
 who perceiving me engaged in meditation
 on  the arcana of wisdom relating to   
conjugial love1 said1 ,are you at all   
acquainted with the ,,schools ,,of      
,,wisdom in our world8 ,i replied1 ,not 
as  yet4 ,and they said1 ,there are     
several2 and those who love truths from 
spiritual affection1 or because they are
 truths1 and because they are  the means

 of attaining wisdom1 meet together on a
 given signal1 and  investigate and     
decide upon such questions as require   
deeper  consideration than common4 ,they
 then took me by the hand1 saying1      
,follow us2 and you shall see and hear3 
to-day the signal for meeting is  given4
 ,i was led across a plain to a hill2   
and lo6 at the foot of the  hill was an 
avenue of palms continued even to its   
summit1 which we  entered and ascended3 
on the summit or top of the hill was a  
grove1 the  trees of which1 on an       
elevated plot of ground1 formed as it   
were a  theatre1 within which was a     
court paved with various colored stones3
  around it in a square form were placed
 seats1 on which the lovers of  wisdom  
were seated2 and in the middle of the   
theatre was a table1 on  which was laid 
a sealed paper4 ,those who sat on the   
seats invited us to  sit down where     
there was room3 and ,i replied1 ,i was  
led here by two  angels to see and hear1
 and not to sit down4 ,then those two   

angels went  into the middle of the     
court to the table1 and broke the seal  
of the  paper1 and read in the presence 
of those who were seated the arcana of  
wisdom written on the paper1 which were 
now to be investigated and  explained4  
,they were written by angels of the     
third heaven1 and let down  upon the    
table4 ,there were three arcana1        
,,first1 ,what is the image of  ,god1   
and what the likeness of ,god1 into     
which man 7homo7 was created8  ,,second1
 ,why is not a man born into the        
knowledge of any love1 when yet  beasts 
and birds1 from the highest to the      
lowest1 are born into the  knowledge of 
all their loves8 ,,third1 ,what is      
signified by the tree of  life1 and what
 by the tree of the knowledge of good   
and evil1 and what  by eating thereof8  
,underneath was written1 ,collect your  
opinions on  these three questions into 
one decision1 and write it on a new     
piece of  paper1 and lay it on this     
table1 and we shall see it3 if the      

decision1  on examination1 appear just  
and reasonable1 each of you shall       
receive a  prize of wisdom4 ,having read
 the contents of the paper1 the two     
angels  withdrew1 and were carried up   
into their respective heavens4    ,then 
those who sat on the seats began to     
investigate and explain the  arcana     
proposed to them1 and delivered their   
sentiments in order2 first  those who   
sat on the north1 next those on the     
west1 afterwards those on  the south1   
and lastly those on the east4 ,they     
began with the first  subject of        
inquiry1 ,,what ,,is ,,the ,,image ,,of 
,,god1 ,,and ,,what ,,the ,,likeness    
,,of  ,,god1 ,,into ,,which ,,man ,,was 
,,created8 ,but before they proceeded1  
these words  were read in the presence  
of them all out of the book of creation1
 ,god  said1 ,let us make man into ,,our
 ,,image1 according to ,,our ,,likeness3
 and ,god  created man into ,,his       
,,image2 into the ,,image ,,of ,,god    
created he him1 ,gen4  i4 #bf1 #bg4 ,in 

the day that ,god created man1 into the 
,,likeness ,,of ,,god  made he him1     
,gen4 v4 #a4 ,those who sat on the north
 spoke first1  saying1 ,the image of    
,god and the likeness of ,god are the   
two lives  breathed into man by ,god1   
which are the life of the understanding2
 for  it is written1 ',jehovah ,god     
breathed into ,adam's nostril the soul  
of  ,,lives2 and man became a living    
soul1' ,gen4 ii4 #g2 into the nostrils  
denotes into the perception1 that the   
will of good and the understanding  of  
truth1 and thereby the soul of lives1   
was in him2 and since life from  ,god   
was breathed into him1 the image and    
likeness of ,god signify  integrity     
derived from wisdom and love1 and from  
justice and judgment in  him4 ,these    
sentiments were favored by those who sat
 to the west2 only  they added1 that the
 state of integrity then breathed in    
from ,god is  continually breathed into 
every man since2 but that it is a man as
 in a  receptacle2 and a man1 as he is a

 receptacle1 is an image and likeness   
of ,god4 ,after this1 the third in      
order1 who were those who were seated   
on the south1 delivered their sentiments
 as follows3 ,an image of ,god  and a   
likeness of ,god are two distinct       
things2 but in man they are  united from
 creation2 and we see1 as from an       
interior light1 that the  image of ,god 
maybe destroyed by man1 but not the     
likeness of ,god4 ,this  appears as     
clear as the day from this              
consideration1 that ,adam retained  the 
likeness of ,god after that he had lost 
the image of ,god2 for it is  written   
after the curse1 ',behold the man is as 
one of us1 knowing good  and evil1'     
,gen4 iii4 #bb2 and afterwards he is    
called a likeness of ,god1  and not an  
image of ,god1 ,gen4 v4 #a4 ,but we will
 leave to our associates  who sit on the
 east1 and are thence in superior light1
 to say what is  properly meant by an   
image of ,god1 and what by a likeness of
 ,god4 ,and  then1 after silence was    

obtained1 those who sat on the east     
arose from  their seats1 and looked up  
to the ,lord1 and afterwards sat down   
again1  and thus began3 ,an image of    
,god is a receptacle of ,god2 and since 
,god  is love itself and wisdom itself1 
an image of ,god is a receptacle of     
love and wisdom from ,god in it2 but a  
likeness of ,god is a perfect  likeness 
and full appearance1 as if love and     
wisdom are in a man1 and  thence        
altogether as his2 for a man has no     
other sensation than that he  loves and 
is wise from himself1 or that he wills  
good and understands  truth from        
himself2 when nevertheless nothing of   
all this is from  himself1 but from     
,god4 ,god alone loves from himself and 
is wise from  himself2 because ,god is  
love itself and wisdom itself4 ,the     
likeness or  appearance that love and   
wisdom1 or good and truth1 are in a man 
as his1  causes a man to be a man1 and  
makes him capable of being conjoined to 
,god1 and thereby of living to eternity3

 from which consideration it  follows1  
that a man is a man from this           
circumstance1 that he can will  good and
 understand truth altogether as from    
himself1 and yet know and  believe that 
it is from ,god2 for as he knows and    
believes this1 ,god  places his image in
 him1 which could not be if he believed 
it was from  himself and not from ,god4 
,as they said this1 being overpowered   
with  zeal derived from the love of     
truth1 they thus continued3 ,how can a  
man  receive any thing of love and      
wisdom1 and retain it1 and reproduce it1
  unless he feel it as his own8 ,and how
 can there be conjunction with ,god  by 
love and wisdom1 unless a man have some 
reciprocity of conjunction8  ,for       
without such a reciprocity conjunction  
is impossible2 and the  reciprocity of  
conjunction is1 that a man should love  
,god1 and enjoy the  things which are of
 ,god1 as from himself1 and yet believe 
that it is  from ,god4 ,also1 how can a 
man live eternally1 unless he be        

conjoined to  an eternal ,god8          
,consequently how can a man be a man    
without such a  likeness of ,god in him8
 ,these words met with the approbation  
of the  whole assembly2 and they said1  
,let this conclusive decision be made   
from  them1 ,a man is a recipient of    
,god1 and a recipient of ,god is an     
image  of ,god2 and since ,god is love  
itself and wisdom itself1 a man is a    
recipient of those principles2 and a    
recipient becomes an image of ,god  in  
proportion to reception2 and a man is a 
likeness of ,god from this              
circumstance1 that he feels in himself  
that the things which are of ,god  are  
in him as his own2 but still from that  
likeness he is only so far an  image of 
,god1 as he acknowledges that love and  
wisdom1 or good and  truth1 are not his 
own in him1 and consequently are not    
from him1 but  are only in ,god1 and    
consequently from ,god4    #acc4 ,after 
this1 they entered upon the next subject
 of discussion1 ,,why  ,,is ,,not ,a    

,,man ,,born ,,into ,,the ,,knowledge   
,,of ,,any ,,love1 ,,when ,,yet ,,beasts
 ,,and  ,,birds1 ,,from ,,the ,,highest 
,,to ,,the ,,lowest1 ,,are ,,born ,,into
 ,,the ,,knowledge ,,of  ,,all ,,their  
,,loves8 ,they first confirmed the truth
 of the proposition by  various         
considerations2 as in regard to a man1  
that he is born into no  knowledge1 not 
even into the knowledge of conjugial    
love2 and they  inquired1 and were      
informed by attentive examiners1 that an
 infant from  connate knowledge cannot  
even move itself to the mother's breast1
 but  must be moved thereto by the      
mother or nurse2 and that it knows only 
how  to suck1 and this in consequence of
 habit acquired by continual suction  in
 the womb2 and that afterwards it does  
not know how to walk1 or to  articulate 
any human expression2 no1 nor even to   
express by its tone of  voice the       
affection of its love1 as the beasts do3
 and further1 that it  does not know    
what is salutary for it in the way of   

food1 as all the  beasts do1 but catches
 at whatever falls in its way1 whether  
it be clean  or unclean1 and puts it    
into its mouth4 ,the examiners further  
declared1  that a man without           
instruction is an utter stranger to     
every thing  relating to the sexes and  
their connection2 and that neither      
virgins nor  young men have any         
knowledge thereof without instruction   
from others1  notwithstanding their     
being educated in various sciences3 in a
 word1 a  man is born corporeal as a    
worm2 and he remains such1 unless he    
learns  to know1 to understand1 and to  
be wise1 from others4 ,after this1 they 
gave abundant proofs that beasts1 from  
the highest to the lowest1 as the       
animals of the earth1 the fowls of the  
air1 reptiles1 fishes1 the small        
creatures called insects1 are born into 
all the knowledges of the loves  of     
their life1 as into the knowledge of all
 things relating to  nourishment1 to    
habitation1 to the love of the sex and  

prolification1  and to the rearing of   
their young4 ,this they continued by    
many wonderful  things which they       
recollected to have seen1 heard1 and    
read1 in the  natural world1 7so they   
called our world1 in which they had     
formerly  lived71 in which not          
representative but real beasts exist4   
,when the  truth of the proposition was 
thus fully proved they applied all the  
powers of their minds to search out and 
discover the ends and causes  which     
might serve to unfold and explain this  
arcanum2 and they all said1  that the   
divine wisdom must needs have ordained  
these things1 to the end  that a man1   
may be a man1 and a beast a beast2 and  
thus1 that the  imperfection of a man at
 his birth becomes his perfection1 and  
the  perfection of a beast at his birth 
is his imperfection4    #acd4 ,those on 
the ,,north then began to declare their 
sentiments1 and  said1 ,a man is born   
without knowledges1 to the end that he  
may receive  them all2 whereas supposing

 him to be born into knowledges1 he     
could not  receive any but those into   
which he was born1 and in this case     
neither  could he appropriate any to    
himself2 which they illustrated by this 
comparison3 a man at his first birth is 
like ground in which no seeds  are      
implanted1 but which nevertheless is    
capable of receiving all seeds1  and of 
bringing them forth and fructifying     
them2 whereas a beast is like  ground   
already sown1 and tilled with grasses   
and herbs1 which receives  no other     
seeds than what are sown in it1 or if it
 received any it would  choke them4     
,hence it is1 that a man requires many  
years to bring him to  maturity of      
growth2 during which time he is capable 
of being cultivated  like ground1 and of
 bringing forth as it were grain1       
flowers1 and trees  of every kind2      
whereas a beast arrives at maturity in a
 few years1  during which no cultivation
 can produce any thing in him but what  
is  born with him4 ,afterwards1 those on

 the ,,west delivered their  sentiments1
 and said1 ,a man is not born knowledge1
 as a beast is2 but  he is born faculty 
and inclination2 faculty to know1 and   
inclination to  love2 and he is born    
faculty not only to know but also to    
understand and  be wise2 he is likewise 
born the most perfect inclination to    
love not  only the things relating to   
self and the world1 but also those      
relating  to ,god and heaven2           
consequently a man1 by birth from his   
parents1 is an  organ which lives merely
 by the external senses1 and at first by
 no  internal senses1 to the end that he
 may successively become a man1 first   
natural1 afterwards rational1 and lastly
 spiritual2 which could not be  the case
 if he was born into knowledges and     
loves1 as the beasts are3  for connate  
knowledges and affections set bounds to 
that progression2  whereas connate      
faculty and inclination set no such     
bounds2 therefore a  man is capable of  
being perfected1 in knowledge1          

intelligence1 and  wisdom to eternity4  
,those on the ,,south next took up the  
debate1 and  expressed their sentiments 
as follows3 ,it is impossible for a man 
to  take any knowledge from himself1    
since he has no connate knowledge2 but  
he may take it from others2 and as he   
cannot take any knowledge from  himself1
 so neither can he take any love2 for   
where there is no  knowledge there is no
 love2 knowledge and love being         
undivided  companions1 and no more      
capable of separation than will and     
understanding1 or affection and thought2
 yea1 no more than essence and  form3   
therefore in proportion as a man takes  
knowledge from others1 so  love joins   
itself thereto as its companion4 ,the   
universal love which  joins itself is   
the love of knowing1 of understanding1  
and of growing  wise2 this love is      
peculiar to man alone1 and not to any   
beast1 and  flows in from ,god4 ,we     
agree with our companions from the west1
 that a  man is not born into any love1 

and consequently not into any knowledge2
  but that he is only born into an      
inclination to love1 and thence into a  
faculty to receive knowledges1 not from 
himself but from others1 that  is1 by   
others3 we say1 by others1 because      
neither have these received  any thing  
of knowledge from themselves1 but from  
,god4 ,we agree also with  our          
companions to the north1 that a man is  
first born as ground1 in  which no seeds
 are sown1 but which is capable of      
receiving all seeds1  both useful and   
hurtful4 ,to these considerations we    
add1 that beasts are  born into natural 
loves1 and thereby into knowledges      
corresponding to  them2 and that still  
they do not know1 think1 understand1 and
 enjoy any  knowledges1 but are led     
through them by their loves1 almost as  
blind  persons are led through the      
streets by dogs1 for as to understanding
  they are blind2 or rather like people 
walking in their sleep1 who act  from   
the impulse of blind knowledge1 the     

understanding being asleep4  ,lastly1   
those on the ,,east declared their      
sentiments1 and said1 ,we agree  with   
our brethren in the opinions they have  
delivered1 that a man knows  nothing    
from himself1 but from and by others1 to
 the end that he may  know and          
acknowledge that all knowledge1         
understanding1 and wisdom1 is  from     
,god2 and that a man cannot otherwise be
 conceived1 born1 and  generated of the 
,lord1 and become an image and likeness 
of him2 for he  becomes an image of the 
,lord by acknowledging and believing1   
that he has  received and does receive  
from the ,lord all the good of love and 
charity1 and all the truth of wisdom and
 faith1 and not the least  portion      
thereof from himself2 and he becomes a  
likeness of the ,lord by  his being     
sensible of those principles in himself1
 as if they were from  himself4 ,this he
 is sensible of1 because he is not born 
into knowledges1  but receives them2 and
 what he receives1 appears to him as if 

it was  from himself4 ,this sensation is
 given him by the ,lord1 to the end that
  he may be a man and not a beast2 since
 by willing1 thinking1 loving1  knowing1
 understanding1 and growing wise1 as    
from himself1 he receives  knowledges1  
and exalts them into intelligence1 and  
by the use thereof  into wisdom2 thus   
the ,lord conjoins man to himself1 and  
man conjoins  himself to the ,lord4     
,this could not have been the case1     
unless it had  been provided by the     
,lord1 that man should be born in total 
ignorance4  ,when they had finished     
speaking1 it was the desire of all      
present1 that  a conclusion should be   
formed from the sentiments which had    
been  expressed2 and they agreed upon   
the following3 ,that a man is born into 
no knowledge1 to the end that he may    
come into all knowledge1 and may        
advance into intelligence1 and thereby  
into wisdom1 and that he is born  into  
no love1 to the intent that he may come 
into all love1 by  application of the   

knowledges from intelligence1 and into  
love to the  ,lord by love towards his  
neighbour1 and may thereby be conjoined 
to the  ,lord1 and by such conjunction  
be made a man1 and live for ever4       
#ace4 ,after this they took the paper1  
and read the third subject of           
investigation1 which was1 ,,what ,,is   
,,dignified ,,by ,,the ,,tree ,,of      
,,life1 ,,what ,,by  ,,the ,,tree ,,of  
,,the ,,knowledge ,,of ,,good ,,and     
,,evil1 ,,and ,,what ,,by ,,eating      
,,thereof8  and all the others intreated
 as a favor1 that those who were from   
the  east would unfold this arcanum1    
because it required a more than ordinary
  depth of understanding1 and because   
those who were from the east are in     
flaming light1 that is1 in the wisdom of
 love1 this wisdom being  understood by 
the garden of ,eden1 in which those two 
trees were placed4  ,they said1 ,we will
 declare our sentiments2 but as man does
 not take any  thing from himself1 but  
from the ,lord1 therefore we will speak 

from him2  but yet from ourselves as of 
ourselves3 and then they continued1 ,a  
tree signifies a man1 and the fruit     
thereof the good of life2 hence the     
tree of life signifies a man living from
 ,god1 or ,god living in man2 and  since
 love and wisdom1 and charity and faith1
 or good and truth1  constitute the life
 of ,god in man1 therefore these are    
signified by the  tree of life1 and     
hence man has eternal life3 the like is 
signified by  the tree of life1 of which
 it will be given to eat1 ,rev4 ii4 #g2 
chap  xxii4 #b1 #ad4 ,the tree of the   
knowledge of good and evil signifies a  
man  believing that he lives from       
himself and not from ,god2 thus that in 
man  love and wisdom1 charity and faith1
 that is1 good and truth1 are his and   
not ,god's2 believing this1 because he  
thinks and wills1 and speaks and  acts  
to all appearance1 as from himself3 and 
as a man from this faith  persuades     
himself1 that ,god has implanted        
himself1 or infused his divine  into    

him1 therefore the serpent said1 ',god  
doth know1 in the day that  ye eat of   
the fruit of that tree1 your eyes will  
be opened1 and ye will  be as ,god1     
knowing good and evil1' ,gen4 iii4 #e4  
,eating of those trees  signifies       
reception and appropriation2 eating of  
the tree of life1 the  reception of life
 eternal1 and eating of the tree of the 
knowledge of  good and evil1 the        
reception of damnation2 therefore also  
both ,adam and  his wife1 together with 
the serpent1 were cursed3 the serpent   
means the  devil as to self-love and the
 conceit of his own intelligence4 ,this 
love  is the possessor of that tree2 and
 the men who are in conceit1 grounded   
in that love1 are those trees4 ,those   
persons1 therefore1 are grievously      
mistaken who believe that ,adam was wise
 and did good from himself1 and  that   
this was his state of integrity2 when   
yet ,adam himself was cursed  by reason 
of that belief2 for this is signified by
 eating of the tree of  the knowledge of

 good and evil2 therefore he then fell  
from the state of  integrity in which he
 had been1 in consequence of believing  
that he was  wise and did good from ,god
 and not at all from himself2 for this  
is  meant by eating of the tree of life4
 ,the ,lord alone1 when he was in the   
world1 was wise and did good from       
himself2 because the essential divine   
from birth was in him and was his2      
therefore also from his own ability  he 
was made the ,redeemer and ,saviour4    
,from all these considerations  they    
came to this conclusion1 ,that by the   
tree of life1 and the tree of  the      
knowledge of good and evil1 and eating  
thereof1 is signified that  life for man
 is ,god in him1 and that in this case  
he has heaven and  eternal life2 but    
that death for man is the persuasion and
 belief1 that  life for him is not ,god 
but self2 whence he has hell and eternal
 death1  which is condemnation4    #acf4
 ,after this they looked into the paper 
left by the angels upon the  table1 and 

saw written underneath1 ,,collect ,,your
 ,,opinions ,,on ,,these ,,three        
,,questions ,,into ,,one ,,decision4    
,then they collected them1 and saw that 
they  cohered in one series1 and that   
the series or decision was this1 ,that  
man is created to receive love and      
wisdom from ,god1 and yet to all        
appearance as from himself2 and this for
 the sake of reception and  conjunction3
 and that therefore a man is not born   
into any love1 or into  any knowledge1  
and also not into any ability of loving 
and growing wise  from himself2         
therefore if he ascribes all the good of
 love and truth of  wisdom to ,god1 he  
becomes a living man2 but if he ascribes
 them to  himself1 he becomes a dead    
man4 ,these words they wrote on a new   
piece  of paper1 and placed it on the   
table3 and lo6 on a sudden the angels   
appeared in bright light1 and carried   
the paper away into heaven2 and  after  
it was read there1 those who sat on the 
seats heard these words  from thence1   

,well1 well2 and instantly there        
appeared a single angel  as it were     
flying from heaven1 with two wings about
 his feet1 and two  about his temples1  
having in his hand prizes1 consisting of
 robes1 caps1  and wreaths of laurel2   
and he alighted on the ground1 and gave 
those who  sat on the north robes of an 
opaline color2 those who sat on the west
  robes of scarlet color2 those who sat 
on the south caps whose borders  were   
ornamented with bindings of gold and    
pearls1 and which on the left  side     
upwards were set with diamonds cut in   
the form of flowers2 but to  those who  
sat to the east he gave wreaths of      
laurel1 intermixed with  rubies and     
sapphires4 ,then all of them1 adorned   
with their respective  prizes1 went home
 from the school of wisdom2 and when    
they shewed  themselves to their wives1 
their wives came to meet them1 being    
distinguished also with ornaments       
presented to them from heaven2 at  which
 the husbands wondered4    #acg4 ,,the  

,,second ,,memorable ,,relation4 ,on a  
time when ,i was meditating on          
conjugial love1 lo6 there appeared at a 
distance two naked infants with  baskets
 in their hands1 and turtledoves flying 
around them2 and on a  nearer view1 they
 seemed as if they were naked1          
handsomely ornamented  with garlands2   
chaplets of flowers decorated their     
heads1 and wreaths of  lilies and roses 
of a hyacinthine blue1 hanging obliquely
 from the  shoulders to the loins1      
adorned their bosoms2 and round about   
both of  them there was as it were a    
common band woven of small leaves       
interspersed with olives4 ,but when they
 came nearer1 they did not appear  as   
infants1 or naked1 but as two persons in
 the prime of their age1  wearing cloaks
 and tunics of shining silk1 embroidered
 with the most  beautiful flowers3 and  
when they were near me1 there breathed  
forth from  heaven through them a vernal
 warmth1 attended with an odoriferous   
fragrance1 like what arises from gardens

 and fields in the time of  spring4     
,they were two married partners from    
heaven1 and they accosted  me2 and      
because ,i was musing on what ,i had    
just seen1 they inquired1  ,what did you
 see8 ,and when ,i told them that at    
first they appeared to  me as naked     
infants1 afterwards as infants decorated
 with garlands1 and  lastly as grown up 
persons in embroidered garments1 and    
that instantly ,i  experienced a vernal 
warmth with its delights1 they smiled   
pleasantly1  and said1 ,in the way we   
did not seem to ourselves as infants1 or
 naked1  or adorned with garlands1 but  
constantly in the same appearance which 
we  now have3 thus at a distance was    
represented our conjugial love2 its     
state of innocence by our seeming like  
naked infants1 its delights by          
garlands1 and the same delights now by  
our cloaks and tunics being  embroidered
 with flowers2 and as you said that1 as 
we approached1 a  vernal warmth breathed
 on you1 attended with its pleasant     

fragrance as  from a garden1 we will    
explain to you the reason of all this4  
,they  said1 ,we have now been married  
partners for ages1 and constantly in the
  prime of our age in which you now see 
us3 our first state was like the  first 
state of a virgin and a youth1 when they
 enter into consociation  by marriage2  
and we then believed1 that this state   
was the very  essential blessedness of  
our life2 but we were informed by others
 in our  heaven1 and have since         
perceived ourselves1 that this was a    
state of  heat not tempered by light2   
and that it is successively tempered1 in
  proportion as the husband is perfected
 in wisdom1 and the wife loves  that    
wisdom in the husband2 and that this is 
effected by and according  to the uses  
which each1 by mutual aid1 affords to   
society2 also that  delights succeed    
according to the temperature of heat and
 light2 or of  wisdom and its love4 ,the
 reason why on our approach there       
breathed on  you as it were a vernal    

warmth1 is1 because conjugial love and  
that  warmth in our heaven act in unity2
 for warmth with us is love2 and the    
light1 wherewith warmth is united1 is   
wisdom2 and use is as it were the       
atmosphere which contains each in its   
bosom4 ,what are heat and light  without
 that which contains them8 ,in like     
manner1 what are love and  wisdom       
without their use8 ,in such case there  
is nothing conjugial in  them1 because  
the subject is wanting in which they    
should exist to  produce it4 ,in heaven 
where there is vernal warmth1 there is  
love truly  conjugial2 because the      
vernal principle exists only where      
warmth is  equally united to light1 or  
where warmth and light are in equal     
proportions2 and it is our opinion1 that
 as warmth is delighted with  light1 and
 vice versa1 so love is delighted with  
wisdom1 and wisdom in  its turn with    
love4 ,he further added1 ,with us in    
heaven there is  perpetual light1 and on
 no occasion do the shades of evening   

prevail1  still less is there darkness2 
because our sun does not set and rise   
like  yours1 but remains constantly in a
 middle altitude between the zenith  and
 the horizon1 which1 as you express it1 
is at an elevation of #de  degrees4     
,hence1 the heat and light proceeding   
from our sun cause  perpetual spring1   
and a perpetual vernal warmth inspires  
those with whom  love is united with    
wisdom in just proportion2 and our      
,lord1 by the  eternal union of heat and
 light1 breathes nothing but uses3 hence
 also  come the germinations of your    
earth1 and the connubial associations of
  your birds and animals in the spring2 
for the vernal warmth opens their       
interiors even to the inmost1 which are 
called their souls1 and affects  them1  
and communicates to them its conjugial  
principle1 and causes their  principle  
of prolification to come into its       
delights1 in consequence of  a continual
 tendency to produce fruits of use1     
which use is the  propagation of their  

kind4 ,but with men 7homines7 there is a
 perpetual  influx of vernal warmth from
 the ,lord2 wherefore they are capable  
of  enjoying marriage delights at all   
times1 even in the midst of winter2  for
 the males of the human race were       
created to be recipients of light1  that
 is1 of wisdom from the ,lord1 and the  
females to be recipients of  heat1 that 
is1 of the love of the wisdom of the    
male from the ,lord4  ,hence then it is1
 that1 as we approached1 there breathed 
on you a vernal  warmth attended with an
 odoriferous fragrance1 like what arises
 from  gardens and fields in the spring4
 ,as he said this1 he gave me his right 
hand1 and conducted me to houses        
inhabited by married partners in a like 
prime of their age with himself and his 
partner2 and said1 ,these wives1  who   
now seem like young virgins1 were in the
 world infirm old women2 and  their     
husbands1 who now seem in the spring of 
youth1 were in the world  decrepit old  
men2 and all of them were restored by   

the ,lord to this  prime of their age1  
because they mutually loved each other1 
and from  religious motives shunned     
adulteries as enormous sins3 and he     
added1  ,no one knows the blessed       
delights of conjugial love1 unless he   
rejects  the horrid delights of         
adultery2 and no one can reject these   
delights1  unless he is under the       
influence of wisdom from the ,lord2 and 
no one is  under the influence of wisdom
 from the ,lord1 unless he performs uses
  from the love of uses4 ,i also saw on 
this occasion their house  utensils1    
which were all in celestial forms1 and  
glittered with gold1  which had a       
flaming appearance from the rubies with 
which it was  studded4           99     
99       99       99       99    ,,on   
,,the ,,chaste ,,principle ,,and ,,the  
,,non-,,chaste4    #ach4 ,as we are yet 
only at the entrance of our subject     
respecting  conjugial love specifically 
considered1 and as conjugial love cannot
 be  known specifically1 except in a    

very indistinct and obscure manner1     
unless its opposite1 which is the       
unchaste principle1 also in some        
measure appear2 and as this unchaste    
principle appears in some measure1  or  
in a shade1 when the chaste principle is
 described together with the            
non-chaste1 non-chastity being only a   
removal of what is unchaste from  what  
is chaste2 therefore we will now proceed
 to treat of the chaste  principle and  
the non-chaste4 ,but the unchaste       
principle1 which is  altogether opposite
 to the chaste1 is treated of in the    
latter part of  this work1 entitled     
,,adulterous ,,love ,,and ,,its ,,sinful
 ,,pleasures1 where it  is fully        
described with all its varieties4 ,but  
what the unchaste  principle is1 and    
what the non-chaste1 and with what      
persons each of  them prevails1 shall be
 illustrated in the following order3 ,i4
 ,the  chaste principle and the         
non-chaste are predicated only of       
marriages and  of such things as relate 

to marriages4 ,,ii4 ,the chaste         
principle is  predicated only of        
monogamical marriages1 or of the        
marriage of one man  with one wife4     
,,iii4 ,the ,christian conjugial        
principle alone is  chaste4 ,,iv4 ,love 
truly conjugial is essential chastity4  
,v4 ,all the  delights of love truly    
conjugial1 even the ultimate1 are       
chaste4 ,,vi4  ,with those who are made 
spiritual by the ,lord1 conjugial love  
is more  and more purified and rendered 
chaste4 ,,vii4 ,the chastity of marriage
  exists by a total renunciation of     
whoredoms from a principle of  religion4
 ,,viii4 ,chastity cannot he predicated 
of infants1 or of boys  and girls1 or of
 young men and virgins before they feel 
in themselves  the love of the sex4     
,,ix4 ,chastity cannot be predicated of 
eunuchs so  born1 or of eunuchs so made4
 ,x4 ,chastity cannot be predicated of  
those  who do not believe adulteries to 
be evils in regard to religion2 and     
still less of those who do not believe  

them to be hurtful to society4  ,,xi4   
,chastity cannot be predicated of those 
who abstain from adulteries  only for   
various external reasons4 ,,xii4        
,chastity cannot be predicated  of those
 who believe marriages to be unchaste4  
,,xiii4 ,chastity cannot  be predicated 
of those who have renounced marriage by 
vows of perpetual  celibacy1 unless     
there be and remain in them the love of 
a life truly  conjugial4 ,,xiv4 ,a state
 of marriage is to be preferred to a    
state of  celibacy4 ,we will now proceed
 to an explanation of each article4     
#aci4 ,i4 ,,the ,,chaste ,,principle    
,,and ,,the ,,non-,,chaste ,,are        
,,predicated ,,only ,,of  ,,marriages   
,,and ,,of ,,such ,,things ,,as ,,relate
 ,,to ,,marriages4 ,the reason of this  
is1 because1 as will be shewn presently1
 love truly conjugial is  essential     
chastity2 and the love opposite to it1  
which is called  adulterous1 is         
essential unchastity2 so far therefore  
as any one is  purified from the latter 

love1 so far he is chaste2 for so far   
the  opposite1 which is destructive of  
chastity1 is taken away2 whence it is   
evident that the purity of conjugial    
love is what is called chastity4        
,nevertheless there is a conjugial love 
which is not chaste1 and yet it  is not 
unchastity2 as is the case with married 
partners1 who1 for  various external    
reasons1 abstain from the effects of    
lasciviousness so  as not to think about
 them2 howbeit1 if that love is not     
purified in  their spirits1 it is still 
not chaste2 its form is chaste1 but it  
has  not in it a chaste essence4        
#adj4 ,the reason why the chaste        
principle and the non-chaste are        
predicated of such things as relate to  
marriages1 is1 because the  conjugial   
principle is inscribed on both sexes    
from inmost principles to  ultimates2   
and a man's quality as to his thoughts  
and affections1 and  consequently as to 
his bodily actions and behaviour1 is    
according  thereto4 ,that this is the   

case1 appears more evidently from such  
as are  unchaste4 ,the unchaste         
principle abiding in their minds is     
heard from  the tone of their voice in  
conversation1 and from their applying   
whatever is said1 even though it be     
chaste1 to wanton and loose ends2  7the 
tone of the voice in conversation is    
grounded in the  will-affection1 and the
 conversation itself is grounded in the 
thought  of the understanding27 which is
 a proof that the will and the          
understanding1 with everything belonging
 to them1 consequently the whole  mind1 
and thence everything belonging to the  
body1 from inmost  principles to        
ultimates1 abound with what is unchaste4
 ,i have been  informed by the angels1  
that1 with the greatest hypocrites1 the 
unchaste  principle is perceivable from 
hearing their conversation1 however     
chastely they may talk1 and also is made
 sensible from the sphere that  issues  
from them2 which is a further proof that
 unchastity resides in  the inmost      

principles of their minds1 and thence in
 the inmost  principles of their bodies1
 and that the latter principles are     
exteriorly covered like a shell painted 
with figures of various colors4  ,that a
 sphere of lasciviousness issues forth  
from the unchaste1 is  manifest from the
 statutes prescribed to the sons of     
,israel1 ordaining  that everything     
should be unclean that was touched even 
by the hand of  those who were defiled  
by such unchaste persons4 ,from these   
considerations it may be concluded that 
the case is similar in regard to  the   
chaste1 viz41 that with them everything 
is chaste from inmost  principles to    
ultimates1 and that this is an effect of
 the chastity of  conjugial love4 ,hence
 it is1 that in the world it is said1   
,to the pure  all things are pure1 and  
to the defiled all things are defiled4  
#ada4 ,,ii4 ,,the ,,chaste ,,principle  
,,is ,,predicated ,,only ,,of           
,,monogamical  ,,marriages1 ,,or ,,of   
,,the ,,marriage ,,of ,,one ,,man ,,with

 ,,one ,,wife4 ,the reason of  this is1 
because with them conjugial love does   
not reside in the natural  man1 but     
enters into the spiritual man1 and      
successively opens to itself  a way to  
the essential spiritual marriage1 or the
 marriage of good and  truth1 which is  
its origin1 and conjoins itself         
therewith2 for that love  enters        
according to the increase of wisdom1    
which is according to the  implantation 
of the church from the ,lord1 as has    
been abundantly shewn  above4 ,this     
cannot be effected with polygamists2 for
 they divide  conjugial love2 and this  
love when divided1 is not unlike the    
love of  the sex1 which in itself is    
natural2 but on this subject something  
worthy of attention may be seen in the  
section on ,,polygamy4    #adb4 ,,iii4  
,,the ,,christian ,,conjugial           
,,principle ,,alone ,,is ,,chaste4 ,this
 is1  because love truly conjugial keeps
 pace with the state of the church in   
man 7homo71 and because the state of the

 church is from the ,lord1 as  has been 
shewn in the foregoing section1 n4 #acj1
 #aca1 and elsewhere2  also because the 
church in its genuine truths is in the  
,word1 and the  ,lord is there present  
in those truths4 ,from these            
considerations it  follows1 that the    
chaste conjugial principle exists       
nowhere but in the  ,christian world1   
and still that there is a possibility of
 its existing  elsewhere4 ,by the       
,christian conjugial principle we mean  
the marriage of  one man with one wife4 
,that this conjugial principle is       
capable of being  ingrafted into        
,christians1 and of being transplanted  
hereditarily into  the offspring from   
parents who are principled in love truly
 conjugial1  and that hence both the    
faculty and the inclination to grow wise
 in the  things of the church and of    
heaven may become connate1 will be seen 
in  its proper place4 ,christians1 if   
they marry more wives than one1 commit  
not only natural but also spiritual     

adultery3 this will be shewn in the     
section on ,,polygamy4    #adc4 ,,iv4   
,,love ,,truly ,,conjugial ,,is         
,,essential ,,chastity4 ,the reasons for
  this are1 #a4 ,because it is from the 
,lord1 and corresponds to the  marriage 
of the ,lord and the church4 #b4        
,because it descends from the  marriage 
of good and truth4 #c4 ,because it is   
spiritual1 in proportion as  the church 
exists with man 7homo74 #d4 ,because it 
is the foundation and  head of all      
celestial and spiritual loves4 #e4      
,because it is the orderly  seminary of 
the human race1 and thereby of the      
angelic heaven4 #f4  ,because on this   
account it also exists with the angels  
of heaven1 and  gives birth with them to
 spiritual offspring1 which are love and
 wisdom4  #g4 ,and because its uses are 
thus more excellent than the other uses 
of  creation4 ,from these considerations
 it follows1 that love truly  conjugial1
 viewed from its origin and in its      
essence1 is pure and holy1  so that it  

may be called purity and holiness1      
consequently essential  chastity3 but   
that nevertheless it is not altogether  
pure1 either with  men or angels1 may be
 seen below in article ,,vi1 n4 #adf4   
#add4 ,v4 ,,all ,,the ,,delights ,,of   
,,love ,,truly ,,conjugial1 ,,even ,,the
 ,,ultimate1 ,,are  ,,chaste4 ,this     
follows from what has been above        
explained1 that love truly  conjugial is
 essential chastity1 and from the       
considerations that  delights constitute
 its life4 ,that the delights of this   
love ascend and  enter heaven1 and in   
the way pass through the delights of the
 heavenly  loves1 in which the angels of
 heaven are principled2 also1 that they 
conjoin themselves with the delights of 
the conjugial love of the  angels1 has  
been mentioned above4 ,moreover1 ,i have
 heard it declared by  the angels1 that 
they perceive those delights with       
themselves to be  exalted and filled1   
while they ascend from chaste marriages 
on the  earths3 and when some           

by-standers1 who were unchaste1 inquired
  concerning the ultimate delights      
whether they were chaste1 they assented 
and said1 ,how should it be otherwise8  
,are not these the delights of  true    
conjugial love in their fulness8 ,the   
origin1 nature1 and quality  of the     
delights of this love1 may be seen      
above1 n4 #fi3 and also in the          
,,memorable ,,relations1 especially     
those which follow4    #ade4 ,,vi4      
,,with ,,those ,,who ,,are ,,made       
,,spiritual ,,by ,,the ,,lord1          
,,conjugial ,,love  ,,is ,,more ,,and   
,,more ,,purified ,,and ,,rendered      
,,chaste4 ,the reasons for this are1    
#a4 ,because the first love1 by which is
 meant the love previous to the         
nuptials and immediately after them1    
partakes somewhat of the love of  the   
sex1 and thus of the ardor belonging to 
the body not as yet  moderated by the   
love of the spirit4 #b4 ,because a man  
7homo7 from  natural is successively    
made spiritual2 for he becomes spiritual

 in  proportion as his rational         
principle1 which is the medium between  
heaven  and the world1 begins to drive a
 soul from influx out of heaven1 which  
is the case so far as it is affected and
 delighted with wisdom2  concerning     
which wisdom see above1 n4 #acj2 and in 
proportion as this is  effected1 in the 
same proportion his mind is elevated    
into a superior  aura1 which is the     
continent of celestial light and heat1  
or1 what is  the same1 of the wisdom and
 love in which the angels are           
principled2 for  heavenly light acts in 
unity with wisdom1 and heavenly heat    
with love2  and in proportion as wisdom 
and the love thereof increase1 with     
married  pairs1 in the same proportion  
conjugial love is purified with them2   
and  as this is effected successively1  
it follows that conjugial love is       
rendered more and more chaste4 ,this    
spiritual purification may be  compared 
with the purification of natural        
spirits1 which is effected by  the      

chemists1 and is called defecation1     
rectification1 castigation1  acution1   
decantation1 and sublimation2 and wisdom
 purified may be  compared with alcohol1
 which is a highly rectified spirit4 #c4
 ,now as  spiritual wisdom in itself is 
of such a nature that it becomes more   
and  more warmed with the love of       
growing wise1 and by virtue of this love
  increases to eternity2 and as this is 
effected in proportion as it is         
perfected by a kind of defecation1      
castigation1 rectification1 acution1    
decantation1 and sublimation1 and this  
by elevating and abstracting the        
intellect from the fallacies of the     
senses1 and the will from the           
allurements of the body2 it is evident  
that conjugial love1 whose parent  is   
wisdom1 is in like manner rendered      
successively more and more pure1  and   
thereby chaste4 ,that the first state of
 love between married  partners is a    
state of heat not yet tempered by light2
 but that it is  successively tempered  

in proportion as the husband is         
perfected in  wisdom1 and the wife loves
 it in her husband1 may be seen in the  
,,memorable ,,relation1 n4 #acg4        
#adf4 ,it is however to be observed1    
that there is no conjugial love         
altogether chaste or pure either with   
men 7homines7 or with angels2  there is 
still somewhat not chaste or not pure   
which adjoins or subjoins  itself       
thereto2 but this has a different origin
 from that which gives  birth to what is
 unchaste3 for with the angels the      
chaste principle is  above and the      
non-chaste beneath1 and there is as it  
were a door with a  hinge interposed by 
the ,lord1 which is opened by           
determination1 and is  carefully        
prevented from standing open1 lest the  
one principle should  pass into the     
other1 and they should mix together3 for
 the natural  principle of man from his 
birth is defiled and fraught with evils2
  whereas his spiritual principle is not
 so1 because its birth is from the      

,lord1 for it is regeneration2 and      
regeneration is a successive  separation
 from the evils to which a man is       
naturally inclined4 ,that no  love with 
either men or angels is altogether pure1
 or can be pure2 but  that the end1     
purpose1 or intention of the will1 is   
principally regarded  by the ,lord3 and 
that therefore so far as a man is       
principled in a good  end1 purpose1 or  
intention1 and perseveres therein1 so   
far he is  initiated into purity1 and so
 far he advances and approaches towards 
purity1 may be seen above1 n4 #ga4      
#adg4 ,,vii4 ,,the ,,chastity ,,of      
,,marriage ,,exists ,,by ,a ,,total     
,,renunciation ,,of  ,,whoredoms ,,from 
,a ,,principle ,,of ,,religion4 ,the    
reason of this is1 because  chastity is 
the removal of unchastity2 it being a   
universal law1 that so  far as any one  
removes evil1 so far a capacity is given
 for good to  succeed in its place2 and 
further1 so far as evil is hated1 so far
 good  is loved2 and also vice versa2   

consequently1 so far as whoredom is     
renounced1 so far the chastity of       
marriage enters4 ,that conjugial love   
is purified and rectified according to  
the renunciation of whoredoms1  every   
one sees from common perception as soon 
as it is mentioned and  heard2 thus     
before confirmation2 but as all have not
 common perception1  it is of importance
 that the subject should also be        
illustrated in the  way of proof by such
 considerations as may tend to confirm  
it4 ,these  considerations are1 that    
conjugial love grows cold as soon as it 
is  divided1 and this coldness causes it
 to perish2 for the heat of unchaste    
love extinguishes it1 as two opposite   
heats cannot exist together1 but  one   
must needs reject the other and deprive 
it of its potency4 ,whenever  therefore 
the heat of conjugial love begins to    
acquire a pleasant  warmth1 and from a  
sensation of its delights to bud and    
flourish1 like  an orchard and garden in
 spring2 the latter from the vernal     

temperament  of light and heat from the 
sun of the natural world1 but the former
 from  the vernal temperament of light  
and heat from the sun of the spiritual  
world4    #adh4 ,there is implanted in  
every man 7homo7 from creation1 and     
consequently from his birth1 an internal
 and an external conjugial  principle2  
the internal is spiritual1 and the      
external natural3 a man  comes first    
into the latter1 and as he becomes      
spiritual1 he comes into  the former4   
,if therefore he remains in the external
 or natural conjugial  principle1 the   
internal or spiritual conjugial         
principle is veiled or  covered1 until  
he knows nothing respecting it2 yea1    
until he calls it an  ideal shadow      
without a substance3 but if a man       
becomes spiritual1 he  then begins to   
know something respecting it1 and       
afterwards to perceive  something of its
 quality1 and successively to be made   
sensible of its  pleasantness1          
agreeableness1 and delights2 and in     

proportion as this is  the case1 the    
veil or covering between the external   
and internal1 spoken  of above1 begins  
to be attenuated1 and afterwards as it  
were to melt1  and lastly to be         
dissolved and dissipated4 ,when this    
effect takes place1  the external       
conjugial principle remains indeed2 but 
it is continually  purged and purified  
from its dregs by the internal2 and     
this1 until the  external becomes as it 
were the face of the internal1 and      
derives its  delight from the           
blessedness which is in the internal1   
and at the same  time its life1 and the 
delights of its potency4 ,such is the   
renunciation  of whoredoms1 by which the
 chastity of marriage exists4 ,it may be
  imagined1 that the external conjugial 
principle1 which remains after the      
internal has separated itself from it1  
or it from itself1 resembles the        
external principle not separated3 but ,i
 have heard from the angels that  they  
are altogether unlike2 for that the     

external principle in  conjunction with 
the internal1 which they called the     
external of the  internal1 was void of  
all lasciviousness1 because the internal
 cannot be  lascivious1 but only be     
delighted chastely2 and that it imparts 
the same  disposition to its external1  
wherein it is made sensible of its own  
delights3 the case is altogether        
otherwise with the external separated   
from the internal2 this they said1 was  
lascivious in the whole and in  every   
part4 ,they compared the external       
conjugial principle derived from  the   
internal to excellent fruit1 whose      
pleasant taste and flavor  insinuate    
themselves into its outward rind1 and   
form this into  correspondence with     
themselves2 they compared it also to a  
granary1  whose store is never          
diminished1 but is continually recruited
 according  to its consumption2 whereas 
they compared the external principle1   
separate from the internal1 to wheat in 
a winnowing machine1 when it is  put in 

motion about its axis2 in which case the
 chaff only remains1  which is dispersed
 by the wind2 so it is with the         
conjugial principle1  unless the        
adulterous principle be renounced4      
#adi4 ,the reason why the chastity of   
marriage does not exist by the          
renunciation of whoredoms1 unless it be 
made from a principle of  religion1 is1 
because a man 7homo7 without religion is
 not spiritual1  but remains natural2   
and if the natural man renounces        
whoredoms1 still  his spirit does not   
renounce them2 and thus1 although it    
seems to  himself that he is chaste by  
such renunciation1 yet nevertheless     
unchastity lies inwardly concealed like 
corrupt matter in a wound only          
outwardly healed4 ,that conjugial love  
is according to the state of the  church
 with man1 may be seen above n4 #acj4   
,more on this subject may be  seen in   
the exposition of article ,,xi4    #aej4
 ,,viii4 ,,chastity ,,cannot ,,be       
,,predicated ,,of ,,infants1 ,,or ,,of  

,,boys ,,and  ,,girls1 ,,or ,,of ,,young
 ,,men ,,and ,,virgins ,,before ,,they  
,,feel ,,in ,,themselves ,,the  ,,love  
,,of ,,the ,,sex4 ,this is because the  
chaste principle and the unchaste  are  
predicated only of marriages1 and of    
such things as relate to  marriages1 as 
may be seen above1 n4 #aci2 and of those
 who know nothing  of the things        
relating to marriage1 chastity is not   
predicable2 for it  is as it were       
nothing relating to them2 and nothing   
cannot be an object  either of affection
 or thought3 but after this nothing     
there arises  something1 when the first 
motion towards marriage is felt1 which  
is the  love of the sex4 ,that virgins  
and young men1 before they feel in      
themselves the love of the sex1 are     
commonly called chaste1 is owing to     
ignorance of what chastity is4    #aea4 
,,xi4 ,,chastity ,,cannot ,,be          
,,predicated ,,of ,,eunuchs ,,so ,,born1
 ,,or ,,of ,,eunuchs  ,,so ,,made4      
,eunuchs so born are those more         

especially with whom the  ultimate of   
love is wanting from birth3 and as in   
such case the first  and middle         
principles are without a foundation on  
which to stand1 they  have therefore no 
existence2 and if they exist1 the       
persons in whom they  exist have no     
concern to distinguish between the      
chaste principle and  the unchaste1 each
 being indifferent to them2 but of these
 persons there  are several             
distinctions4 ,the case is nearly the   
same with eunuchs so  made as with some 
eunuchs so born2 but eunuchs so made1 as
 they are both  men and women1 cannot   
possibly regard conjugial love any      
otherwise than  as a phantasy1 and the  
delights thereof as idle stories4 ,if   
they have  any inclination1 it is       
rendered mute1 which is neither chaste  
nor  unchaste3 and what is neither      
chaste nor unchaste1 derives no quality 
from either the one or the other4       
#aeb4 ,x4 ,,chastity ,,cannot ,,be      
,,predicated ,,of ,,those ,,who ,,do    

,,not ,,believe  ,,adulteries ,,to ,,be 
,,evils ,,in ,,regard ,,to ,,religion2  
,,and ,,still ,,less ,,of ,,those  ,,who
 ,,do ,,not ,,believe ,,them ,,to ,,be  
,,hurtful ,,to ,,society4 ,the reason   
why  chastity cannot be predicated of   
such is1 because they neither know what 
chastity is nor even that it exists2 for
 chastity relates to marriage1  as was  
shewn in the first article of this      
section4 ,those who do not  believe     
adulteries be evil in regard to         
religion1 regard even marriages  as     
unchaste2 whereas religion with married 
pairs constitutes their  chastity2 thus 
such persons have nothing chaste in     
them1 and therefore  it is in vain to   
talk to them of chastity2 these are     
confirmed  adulterers3 but those who do 
not believe adulteries to be hurtful to 
society1 know still less than the       
others1 either what chastity is or  even
 that it exists2 for they are adulterers
 from a determined purpose3  if they say
 that marriages are less unchaste than  

adulteries1 they say  so merely with the
 mouth1 but not with the heart1 because 
marriages with  them are cold1 and those
 who speak from such cold concerning    
chaste  heat1 cannot have an idea of    
chaste heat in regard to conjugial love4
  ,the nature and quality of such       
persons1 and of the ideas of their      
thought1 and hence of the interior      
principles of their conversation1  will 
be seen in the second part of this      
work1--,,adulterous ,,love ,,and ,,its  
,,sinful ,,pleasures4    #aec4 ,,xi4    
,,chastity ,,cannot ,,be ,,predicated   
,,of ,,those ,,who ,,abstain ,,from     
,,adulteries ,,only ,,for ,,various     
,,external ,,reasons4 ,many believe that
 the mere  abstaining from adulteries in
 the body is chastity2 yet this is not  
chastity1 unless at the same time there 
is an abstaining in spirit4 ,the  spirit
 of man 7homo71 by which is here meant  
his mind as to affections  and thoughts1
 constitutes the chaste principle and   
the unchaste1 for  hence it flows into  

the body1 the body being in all cases   
such as the  mind or spirit is4 ,hence  
it follows1 that those who abstain from 
adulteries in the body1 without being   
influenced from the spirit are not      
chaste2 neither are those chaste who    
abstain from them in spirit as          
influenced from the body4 ,there are    
many assignable causes which make a  man
 desist from adulteries in the body1 and
 also in the spirit as  influenced from 
the body2 but still1 he that does not   
desist from them  in the body as        
influenced from the spirit1 is unchaste2
 for the ,lord  says1 ,that whosoever   
looketh upon another's woman1 so as to  
lust after  her1 hath already committed 
adultery with her in his heart1 ,matt4  
v4  #bh4 ,it is impossible to enumerate 
all the causes of abstinence from       
adulteries in the body only1 they being 
various according to states of          
marriage1 and also according to states  
of the body2 for there are some  persons
 who abstain from them from fear of the 

civil law and its  penalties2 some from 
fear of the loss of reputation and      
thereby of  honor2 some from fear of    
diseases which may be thereby           
contracted2 some  from fear of domestic 
quarrels on the part of the wife1       
whereby the  quiet of their lives may be
 disturbed2 some from fear of revenge on
 the  part of the husband or relations2 
some from fear of chastisement from  the
 servants of the family2 some also      
abstain from motives of poverty1        
avarice1 or imbecility1 arising either  
from disease1 from abuse1 from  age1 or 
from impotence4 ,of these there are some
 also1 who1 because they  cannot or dare
 not commit adultery in the body1       
condemn adulteries in  the spirit2 and  
thus they speak morally against         
adulteries1 and in favor  of marriages2 
but such person1 unless in spirit they  
call adulteries  accursed1 and this from
 a religious principle in the spirit1   
are still  adulterers2 for although they
 do not commit them in the body1 yet    

they  do in the spirit2 wherefore after 
death1 when they become spirits1 they   
speak openly in favor of them4 ,from    
these considerations it is manifest1    
that even a wicked person may shun      
adulteries as hurtful2 but that none    
but a ,christian can shun them as sins4 
,hence then the truth of the            
proposition is evident1 that chastity   
cannot be predicated of those who       
abstain from adulteries merely for      
various external reasons4    #aed4      
,,xii4 ,,chastity ,,cannot ,,be         
,,predicated ,,of ,,those ,,who         
,,believe ,,marriages  ,,to ,,be        
,,unchaste4 ,these1 like the persons    
spoken of just above1 n4 #aeb1 do  not  
know either what chastity is1 or even   
that it exists2 and in this  respect    
they are like those who make chastity to
 consist merely in  celibacy1 of whom we
 shall speak presently4    #aee4 ,,xiii4
 ,,chastity ,,cannot ,,be ,,predicated  
,,of ,,those ,,who ,,have ,,renounced   
,,marriage ,,by ,,vows ,,of ,,perpetual 

,,celibacy1 ,,unless ,,there ,,be ,,and 
,,remain ,,in  ,,them ,,the ,,love ,,of 
,a ,,life ,,truly ,,conjugial4 ,the     
reason why chastity cannot  be          
predicated of these1 is1 because after a
 vow of perpetual celibacy1  conjugial  
love is renounced2 and yet it is of this
 love alone that  chastity can be       
predicated3 nevertheless there still    
remains an  inclination to the sex      
implanted from creation1 and            
consequently innate  by birth2 and when 
this inclination is restrained and      
subdued1 it must  needs pass away into  
heat1 and in some cases into a violent  
burning1  which1 in rising from the body
 into the spirit1 infests it1 and with  
some persons defiles it2 and there may  
be instances where the spirit  thus     
defiled may defile also the principles  
of religion1 casting them  down from    
their internal abode1 where they are in 
holiness1 into things  external1 where  
they become mere matters of talk and    
gesture2 therefore  it was provided by  

the ,lord1 that celibacy should have    
place only with  those who are in       
external worship1 as is the case with   
all who do not  address themselves to   
the ,lord1 or read the ,word4 ,with     
such1 eternal  life is not so much      
endangered by vows of celibacy attended 
with  engagements to chastity1 as it is 
with those who are principled in        
internal worship3 moreover1 in many     
instances that state of life is not     
entered upon from any freedom of the    
will1 many being engaged therein  before
 they attain to freedom grounded in     
reason1 and some in  consequence of     
alluring worldly motives4 ,of those who 
adopt that state  with a view to have   
their minds disengaged from the world1  
that they may  be more at leisure to    
apply themselves to divine things1 those
 only are  chaste with whom the love of 
a life truly conjugial either preceded  
that  state or followed it1 and with    
whom it remains2 for the love of a life 
truly conjugial is that alone of which  

chastity is predicated4 ,wherefore      
also1 after death1 all who have lived in
 monasteries are at length freed  from  
their vows and set at liberty1 that1    
according to the interior vows  and     
desires of their love1 they may be led  
to choose a life either  conjugial or   
extra-conjugial3 if in such case they   
enter into conjugial  life1 those who   
have loved also the spiritual things of 
divine worship  are given in marriage in
 heaven2 but those who enter into       
extra-conjugial life are sent to their  
like1 who dwell on the confines  of     
heaven4 ,i have inquired of the angels1 
whether those who have devoted          
themselves to works of piety1 and given 
themselves up entirely to divine        
worship1 and who thus have withdrawn    
themselves from the snares of the  world
 and the concupiscences of the flesh1   
and with this view have vowed  perpetual
 virginity1 are received into heaven1   
and there admitted among  the blessed to
 enjoy an especial portion of happiness 

according to their  faith4 ,to this the 
angels replied1 that such are indeed    
received into  heaven2 but when they are
 made sensible of the sphere of         
conjugial love  there1 they become sad  
and fretful1 and then1 some of their own
 accord1  some by asking leave1 and some
 from being commanded1 depart and are   
dismissed1 and when they are out of that
 heaven1 a way is opened for  them to   
their consociates1 who had been in a    
similar state of life in  the world2 and
 then from being fretful they become    
cheerful1 and rejoice  together4        
#aef4 ,,xiv4 ,a ,,state ,,of ,,marriage 
,,is ,,to ,,be ,,preferred ,,to ,a      
,,state ,,of ,,celibacy4  ,this is      
evident from what has been said above   
respecting marriage and  celibacy4 ,a   
state of marriage is to be preferred    
because it is a state  ordained from    
creation2 because it originates in the  
marriage of good  and truth2 because it 
corresponds with the marriage of the    
,lord and the  church2 because the      

church and conjugial love are constant  
companions2  because its use is more    
excellent than all the other uses of the
 things  of creation1 for thence        
according to order is derived the       
increase of  the human race1 and also of
 the angelic heaven1 which is formed    
from the  human race3 moreover1 marriage
 constitutes the completeness of a man  
7homo72 for by it he becomes a complete 
man1 as will be shewn in the  following 
chapter4 ,all these things are wanting  
in celibacy4 ,but if the  proposition be
 taken for granted1 that a state of     
celibacy is preferable  to a state of   
marriage1 and if this proposition be    
left to the mind's  examination1 to be  
assented to and established by          
confirming proofs1  then the conclusion 
must be1 that marriages are not holy1   
neither can  they be chaste2 yea1 that  
chastity in the female sex belongs only 
to  those1 who abstain from marriage and
 vow perpetual virginity3 and  moreover1
 that those who have vowed perpetual    

celibacy are understood by  the eunuchs 
who make themselves eunuchs for the     
kingdom of heaven's  sake1 ,matt4 xix4  
#ab2 not to mention other conclusions of
 a like nature2  which1 being grounded  
in a proposition that is not true1 are  
also not  true4 ,the eunuchs who make   
themselves eunuchs for the kingdom of   
heaven's sake1 are spiritual eunuchs1   
who are such as in marriages  abstain   
from the evils of whoredoms3 that       
,italian eunuchs are not meant1  is     
evident4           99       99       99 
99       99    ,transcriber's ,note3    
,the out-of-order section numbers which 
follow are  in the original text1 as are
 the asterisks which do not seem to     
indicate  footnotes4    #aea499 ,to the 
above ,i shall add ,,two ,,memorable    
,,relations4 ,,first4 ,as ,i was  going 
home from the school of wisdom          
7concerning which1 see above1 n4  #acb71
 ,i saw in the way an angel dressed in  
blue4 ,he joined me and walked  by my   
side1 and said1 ,i see that you are come

 from the school of  wisdom1 and are    
made glad by what you heard there2 and  
as ,i perceive  that you are not a full 
inhabitant of this world1 because you   
are at the  same time in the natural    
world1 and therefore know nothing of our
  ,olympic gymnasia1 where the ancient  
sophi meet together1 and by the         
information they collect from every new 
comer1 learn what changes and           
successions wisdom has undergone and is 
still undergoing in your world2  if you 
are willing ,i will conduct you to the  
place where several of  those ancient   
sophi and their sons1 that is1 their    
disciples1 dwell4  ,so he led me to the 
confines between the north and east2 and
 while ,i was  looking that way from a  
rising ground1 lo6 ,i saw a city1 and on
 one side  of it two small hills2 that  
which was nearer to the city being lower
  than the other4 ,that city1 said he1  
is called ,athens1 the lower hill       
,parnassus1 and the higher ,helicon4    
,they are so called1 because in the     

city and around it dwell the wise men   
who formerly lived in ,greece1 as       
,pythagoras1 ,socrates1 ,aristippus1    
,xenophon1 with their disciples and     
scholars4 ,on my asking him concerning  
,plato and ,aristotle1 he said1  ,they  
and their followers dwell in another    
region1 because they taught  principles 
of rationality which relate to the      
understanding2 whereas the  former      
taught morality which relates to the    
life4 ,he further informed  me1 that it 
was customary at times to depute from   
the city of ,athens  some of the        
students to learn from the literati of  
the ,christians1 what  sentiments they  
entertain at this day respecting ,god1  
the creation of  the universe1 the      
immortality of the soul1 the relative   
state of men and  beasts1 and other     
subjects of interior wisdom3 and he     
added1 that a  herald had that day      
announced an assembly1 which was a token
 that the  emissaries had met with some 
strangers newly arrived from the earth1 

who  had communicated some curious      
information4 ,we then saw several       
persons  going from the city and its    
suburbs1 some having their heads decked 
with  wreaths of laurel1 some holding   
palms in their hands1 some with books   
under their arms1 and some with pens    
under the hair of the left temple4  ,we 
mixed with the company1 and ascended the
 hill with them2 and lo6 on  the top was
 an octagonal palace1 which they called 
the ,palladium1 into  which we entered2 
within there were eight hexangular      
recesses1 in each  of which was a       
book-case and a table3 at these recesses
 were seated the  laureled sophi1 and in
 the ,palladium itself there were seats 
cut out  of the rock1 on which the rest 
were seated4 ,a door on the left was    
then  opened1 through which the two     
strangers newly arrived from the earth  
were introduced2 and after the          
compliments of salutation were paid1 one
  of the laureled sophi asked them1     
,,what ,,news ,,from ,,the ,,earth8     

,they  replied1 ,this is news1 that in  
forests there have been found men like  
beasts1 or beasts like men3 from their  
face and body they were known to  have  
been born men1 and to have been lost or 
left in the forests when  they were two 
or three years old2 they were not able  
to give utterance  to any thought1 nor  
could they learn to articulate the voice
 into any  distinct expression2 neither 
did they know the food suitable for them
 as  the beasts do1 but put greedily    
into their mouths whatever they found in
  the forest1 whether it was clean or   
unclean2 besides many other  particulars
 of a like nature3 from which some of   
the learned among us  have formed       
several conjectures and conclusions     
concerning the relative  state of men   
and beasts4 ,on hearing this account1   
some of the ancient  sophi asked1 ,what 
were the conjectures and conclusions    
formed from  the circumstances you have 
related8 ,the two strangers replied1    
,there  were several3 but they may all  

be comprised under the following3 #a4   
,that  a man by nature1 and also by     
birth1 is more stupid and consequently  
viler than any beast2 and that he       
remains so1 unless he is instructed4    
#b4 ,that he is capable of being        
instructed1 because he has learnt to    
frame articulate sounds1 and thence to  
speak1 and thereby has begun to  express
 his thoughts1 and this successively    
more and more perfectly  until he has   
been able to express the laws of civil  
society2 several of  which are          
nevertheless impressed on beasts from   
their birth4 #c4 ,that  beasts have     
rationality like men4 #d4 ,therefore1   
that if beasts could  speak1 they would 
reason on any subject as acutely as men2
 a proof of  which is1 that they think  
from reason and prudence just as men do4
 #e4  ,that the understanding is only a 
modification of light from the sun2 the 
heat co-operating by means of ether1 so 
that it is only an activity of  interior
 nature2 and that this activity may be  

so exalted as to appear  like wisdom4   
#f4 ,that therefore it is ridiculous to 
believe that a man  lives after death   
any more than a beast2 unless perchance1
 for some days  after his decease1 in   
consequence of an exhalation of the life
 of the  body1 he may appear as a mist  
under the form of a spectre1 before he  
is  dissipated into nature2 just as a   
shrub raised up from its ashes1  appears
 in the likeness of its own form4 #g4   
,consequently that religion1  which     
teaches a life after death1 is a mere   
device1 in order to keep the  simple    
inwardly in bonds by its laws1 as they  
are kept outwardly in  bonds by the laws
 of the state4 ,to this they added1 that
 people of  mere ingenuity reason in    
this manner1 but not so the intelligent3
 and  they were asked1 ,how do the      
intelligent reason8 ,they said they had 
not  been informed2 but they supposed   
that they must reason differently4      
#aeb499 ,on hearing this relation1 all  
those who were sitting at the tables    

exclaimed1 ,alas6 what times are come on
 the earth6 ,what changes has  wisdom   
undergone8 ,how is she transformed into 
a false and infatuated  ingenuity6 ,the 
sun is set1 and in his station beneath  
the earth is in  direct opposition to   
his meridian altitude4 ,from the case   
here adduced  respecting such as have   
been left and found in forests1 who     
cannot see  that an uninstructed man is 
such as here represented8 ,for is not   
the  nature of his life determined by   
the nature of the instruction he        
receives8 ,is he not born in a state of 
greater ignorance than the  beasts8     
,must he not learn to walk and to speak8
 ,supposing he never  learnt to walk1   
would he ever stand upright8 ,and if he 
never learnt to  speak1 would he ever be
 able to express his thoughts8 ,is not  
every man  such as instruction makes    
him1--insane from false principles1 or  
wise  from truths8 and is not he that is
 insane from false principles1  entirely
 possessed with an imagination that he  

is wiser than he that is  wise from     
truths8 ,are there not instances of men 
who are so wild and  foolish1 that they 
are no more like men than those who have
 been found  in forests8 ,is not this   
the case with such as have been deprived
 of  memory8 ,from all these            
considerations we conclude1 that a man  
without  instruction is neither a man   
nor a beast2 but that he is a form1     
which  is capable of receiving in itself
 that which constitutes a man2 and thus 
that he is not born a man1 but that he  
is made a man2 and that a man is  born  
such a form as to be an organ receptive 
of life from ,god1 to the  end that he  
may be a subject into which ,god may    
introduce all good1 and1  by union with 
himself1 may make him eternally blessed4
 ,we have perceived  from your          
conversation1 that wisdom at this day is
 so far extinguished  or infatuated1    
that nothing at all is known concerning 
the relative  state of the life of men  
and of beasts2 and hence it is that the 

state  of the life of man after death is
 not known3 but those who are capable   
of knowing this1 and yet are not        
willing1 and in consequence deny it1 as 
many ,christians do1 may fitly be       
compared to such as are found in        
forests3 not that they are rendered so  
stupid from a want of  instruction1 but 
that they have rendered themselves so by
 the fallacies  of the senses1 which are
 the darkness of truths4    #aec499 ,at 
that instant a certain person standing  
in the middle of the  ,palladium1 and   
holding in his hand a palm1 said1       
,explain1 ,i pray1 this  arcanum1 ,how a
 man1 created a form of ,god1 could be  
changed into a form  of the devil4 ,i   
know that the angels of heaven are forms
 of ,god and that  the angels of hell   
are forms of the devil1 and that the two
 forms are  opposite to each other1 the 
latter being insanities1 the former     
wisdoms4  ,tell me1 therefore1 how a    
man1 created a form of ,god1 could pass 
from  day into such night1 as to be     

capable of denying ,god and life        
eternal4  ,to this the several teachers 
replied in order2 first the             
,pythagoreans1  next the ,socratics1 and
 afterwards the rest3 but among them    
there was a  certain ,platonist1 who    
spoke last2 and his opinion prevailed1  
which was  to this effect2 ,that the men
 of the saturnine or golden age knew and
  acknowledged that they were forms     
receptive of life from ,god2 and that   
on this account wisdom was inscribed on 
their souls and hearts1 and  hence they 
saw truth from the light of truth1 and  
by truths perceived  good from the      
delight of the love thereof3 but as     
mankind in the  following ages receded  
from the acknowledgement that all the   
truth of  wisdom and the consequent good
 of love belonging to them1 continually 
flowed in from ,god1 they ceased to be  
habitations of ,god2 and then also      
discourse with ,god1 and consociation   
with angels ceased3 for the  interiors  
of their minds were bent from their     

direction1 which had been  elevated     
upwards to ,god from ,god1 into a       
direction more and more  oblique1       
outwardly into the world1 and thereby to
 ,god from ,god through  the world1 and 
at length inverted into an opposite     
direction1 which is  downwards to self2 
and as ,god cannot be looked at by a man
 interiorly  inverted1 and thereby      
averted1 men separated themselves from  
,god1 and  were made forms of hell or   
devils4 ,from these considerations it   
follows1  that in the first ages they   
acknowledged in heart and soul1 that all
 the  good of love and the consequent   
true wisdom1 were derived to them from  
,god1 and also that they were ,god's in 
them3 and thus that they were mere      
recipients of life from ,god1 and hence 
were called images of ,god1 sons  of    
,god1 and born of ,god3 but that in     
succeeding ages they did not            
acknowledge this in heart and soul1 but 
by a certain persuasive faith1  next by 
an historical faith1 and lastly only    

with the mouth2 and this  last kind of  
acknowledgement is no acknowledgement at
 all2 yea1 it is in  fact a denial at   
heart4 ,from these considerations it may
 be seen what is  the quality of the    
wisdom which prevails at this day on the
 earth among  ,christians1 while they do
 not know the distinction between a man 
and a  beast1 notwithstanding their     
being in possession of a written        
revelation1 whereby they may be inspired
 by ,god3 and hence many believe1  that 
in case a man lives after death1 a beast
 must live also2 or because  a beast is 
not to live after death1 neither will a 
man4 ,is not our  spiritual light1 which
 enlightens the sight of the mind1      
become thick  darkness with them8 and is
 not their natural light1 which only    
enlightens the bodily sight1 become     
brightness to them8    #aed499 ,after   
this they all turned towards the two    
strangers1 and thanked  them for their  
visit1 and for the relation they had    
given1 and entreated  them to go and    

communicate to their brethren what they 
had heard4 ,the  strangers replied that 
they would endeavor to confirm their    
brethren in  this truth1 that so far as 
they ascribe all the good of charity and
 the  truth of faith to the ,lord1 and  
not to themselves1 so far they are men1 
and so far they become angels of heaven4
    #aee499 ,,the ,,second ,,memorable  
,,relation4 ,one morning ,i was awoke by
 some  delightful singing which ,i heard
 at a height above me1 and in           
consequence1 during the first watch1    
which is internal1 pacific1 and  sweet1 
more than the succeeding part of the    
day1 ,i was in a capacity of  being kept
 for some time in the spirit as it were 
out of the body1 and  of attending      
carefully to the affection which was    
sung4 ,the singing of  heaven is an     
affection of the mind1 sent forth       
through the mouth as a  tune3 for the   
tone of the voice in speaking1 separate 
from the discourse  of the speaking1 and
 grounded in the affection of love1 is  

what gives  life to the speech4 ,in that
 state ,i perceived that it was the     
affection  of the delights of conjugial 
love1 which was made musical by wives in
  heaven3 that this was the case1 ,i    
observed from the sound of the song1  in
 which those delights were varied in a  
wonderful manner4 ,after this ,i  arose1
 and looked into the spiritual world2   
and lo6 in the east1 beneath  the sun1  
there appeared as it were a ,,golden    
,,shower4 ,it was the morning  dew      
descending in great abundance1 which1   
catching the sun's rays1  exhibited to  
my eyes the appearance of a golden      
shower4 ,in consequence  of this ,i     
became fully awake1 and went forth in   
the spirit1 and asked an  angel who then
 happened to meet me1 whether he saw a  
golden shower  descending from the sun8 
,he replied1 that he saw one whenever he
 was  meditating on conjugial love2 and 
at the same time turning his eyes       
towards the sun1 he added1 ,that shower 
falls over a hall1 in which are  three  

husbands with their wives1 who dwell in 
the midst of an eastern  paradise4 ,such
 a shower is seen falling from the sun  
over that hall1  because with those     
husbands and wives there resides wisdom 
respecting  conjugial love and its      
delights2 with the husbands respecting  
conjugial  love1 and with the wives     
respecting its delights4 ,but ,i        
perceive that  you are engaged in       
meditating on the delights of conjugial 
love3 ,i will  therefore conduct you    
there1 and introduce you to them4 ,he   
led me  through paradisiacal scenery to 
houses built of olive wood1 having two  
cedar columns before the gate1 and      
introduced me to the husbands1 and      
asked their permission for me to        
converse with them in the presence of   
the wives4 ,they consented1 and called  
their wives4 ,these looked into my  eyes
 most shrewdly2 upon which ,i asked     
them1 ,why do you do so8 ,they  said1   
,we can thereby discover exquisitely    
what is your inclination and  consequent

 affection1 and your thought grounded in
 affection1 respecting  the love of the 
sex2 and we see that you are meditating 
intensely1 but  still chastely1         
concerning it4 ,and they added1 ,what do
 you wish us to  tell you on the        
subject8 ,i replied1 ,tell me1 ,i pray1 
something  respecting the delights of   
conjugial love4 ,the husbands assented1 
saying1 ,if you are so disposed1 give   
them some information in regard to      
those delights3 their ears are chaste4  
,they asked me1 ,who taught you  to     
question us respecting the delights of  
that love8 ,why did you not  question   
our husbands8 ,i replied1 ,this angel1  
who accompanies me1  informed me1 that  
wives are the recipients and sensories  
of those  delights1 because they are    
born loves2 and all delights are of     
love4 ,to  this they replied with a     
smile1 ,be prudent1 and declare nothing 
of this  sort except ambiguously2       
because it is a wisdom deeply seated in 
the  hearts of our sex1 and is not      

discovered to any husband1 unless he be 
principled in love truly conjugial4     
,there are several reasons for this1    
which we keep entirely to ourselves4    
,then the husbands said1 ,our wives     
know all the states of our minds1 none  
of which are hid from them3 they  see1  
perceive1 and are sensible of whatever  
proceeds from our will4 ,we1  on the    
other hand1 know nothing of what passes 
with our wives4 ,this  faculty is given 
to wives1 because they are most tender  
loves1 and as it  were burning zeals for
 the preservation of friendship and     
conjugial  confidence1 and thereby of   
all the happiness of life1 which they   
carefully attend to1 both in regard to  
their husbands and themselves1 by       
virtue of a wisdom implanted in their   
love1 which is so full of  prudence1    
that they are unwilling to say1 and     
consequently cannot say1  that they     
love1 but that they are loved4 ,i asked 
the wives1 ,why are  you unwilling1 and 
consequently cannot say so8 ,they       

replied1 ,if the  least hint of the kind
 were to escape from the mouth of a     
wife1 the  husband would be seized with 
coolness1 which would entirely separate 
him  from all communication with his    
wife1 so that he could not even bear to 
look upon her2 but this is the case only
 with those husbands who do not  hold   
marriages to be holy1 and therefore do  
not love their wives from  spiritual    
love3 it is otherwise with those who do4
 ,in the minds of the  latter this love 
is spiritual1 and by derivation thence  
in the body is  natural4 ,we in this    
hall are principled in the latter love  
by derivation  from the former2         
therefore we trust our husbands with our
 secrets  respecting our delights of    
conjugial love4 ,then ,i courteously    
asked  them to disclose to me some of   
those secrets3 they then looked towards 
a  window on the southern quarter1 and  
lo6 there appeared a white dove1  whose 
wings shone as if they were of silver1  
and its head was crested  with a crown  

as of gold3 it stood upon a bough1 from 
which there went  forth an olive2 and   
while it was in the attempt to spread   
out its wings1  the wives said1 ,we will
 communicate something3 the appearing of
 that  dove is a token that we may4     
,every man 7vir7 they continued1 has    
five senses1 seeing1 hearing1 smelling1 
taste1 and touch2 but we have  likewise 
a sixth1 which is the sense of all the  
delights of the  conjugial love of the  
husband2 and this sense we have in the  
palms of  our hands1 while we touch the 
breasts1 arms1 hands1 or cheeks1 of our 
husbands1 especially their breasts2 and 
also while we are touched by  them4 ,all
 the gladness and pleasantness of the   
thoughts of their minds  7mentium71 all 
the joys and delights of their minds    
7animarum7 and  all the festive and     
cheerful principles of their bosoms1    
pass from them  to us1 and become       
perceptible1 sensible1 and tangible3 we 
discern them  as exquisitely and        
distinctly as the ear does the tune of a

 song1 and  the tongue the taste of     
dainties2 in a word1 the spiritual      
delights of  our husbands put on with us
 a kind of natural embodiment2 therefore
 they  call us the sensory organs of    
chaste conjugial love1 and thence its   
delights4 ,but this sixth sense of ours 
exists1 subsists1 persists1 and  is     
exalted in the degree in which our      
husbands love us from wisdom and        
judgement1 and in which we in our turn  
love them from the same  principles in  
them4 ,this sense in our sex is called  
in the heavens the  sport of wisdom with
 its love1 and of love with its wisdom4 
,from this  information ,i became       
desirous of asking further questions    
concerning the  variety of their        
delights4 ,they said1 ,it is infinite2  
but we are  unwilling and therefore     
unable to say more2 for the dove at our 
window1  with the olive branch under his
 feet1 is flown away4 ,i waited for its 
return1 but in vain4 ,in the meantime ,i
 asked the husbands1 ,have you a  like  

sense of conjugial love8 ,they replied1 
,we have a like sense in  general1 but  
not in particular4 ,we enjoy a general  
blessedness1 delight1  and pleasantness1
 arising from the particulars of our    
wives2 and this  general principle1     
which we derive from them1 is serenely  
peaceful4 ,as  they said this1 lo6      
through the window there appeared a swan
 standing on  a branch of a fig-tree1   
which spread out his wings and flew     
away4 ,on  seeing this1 the husbands    
said1 ,this is a sign for us to be      
silent  respecting conjugial love3 come 
again some other time1 and perhaps you  
may hear more4 ,they then withdrew1 and 
we took our leave4           99       99
       99       99       99    ,,on     
,,the ,,conjunction ,,of ,,souls ,,and  
,,minds ,,by ,,marriage1 ,,which ,,is   
,,meant ,,by ,,the  ,,lord',s           
,,words1--,,they ,,are ,,no ,,longer    
,,two1 ,,but ,,one ,,flesh4    #aef499  
,that at creation there was implanted in
 the man and the woman an  inclination  

and also a faculty of conjunction as    
into a one1 and that  this inclination  
and this faculty are still in man and   
woman1 is evident  from the book of     
creation1 and at the same time from the 
,lord's words4  ,in the book of         
creation1 called ,,genesis1 it is       
written1 ,jehovah ,god  builded the rib1
 which he had taken from the man1 into a
 woman1 and  brought her to the man4    
,and the man said1 ,this now is bone of 
my bones1  and flesh of my flesh4 ,she  
shall be called ,woman1 because she was 
taken  out of man2 for this cause shall 
a man leave his father and his mother1  
and shall cleave to his wife3 and they  
shall be one flesh1 chap4 ii4  #bb-bd4  
,the ,lord also says in ,matthew1 ,have 
ye not read1 that he that  made them    
from the beginning1 made them a male and
 a female1 and said1  ,for this cause   
shall a man leave father and mother1 and
 shall cleave to  his wife2 and they    
,,two ,,shall ,,become ,,one ,,flesh8   
,,wherefore ,,they ,,are ,,no  ,,longer 

,,two1 ,,but ,,one ,,flesh1 chap4 xix4  
#d-f4 ,from this it is evident1  that   
the woman was created out of the man    
7vir71 and that each has an  inclination
 and faculty to reunite themselves into 
a one4 ,that such  reunion means into   
one man 7homo71 is also evident from the
 book of  creation1 where both together 
are called man 7homo72 for it is        
written1 ,in the day that ,god created  
man 7homo71 he created them a  male and 
a female1 and called their name ,man    
7homo71 chap4 v4 #b4 ,it is  there      
written1 he called their name ,adam2 but
 ,adam and man are one  expression in   
the ,hebrew tongue3 moreover1 both      
together are called man  in the same    
book1 chap4 i4 #bg2 chap4 iii4 #bb-bd4  
,one flesh also  signifies one man2 as  
is evident from the passages in the     
,word where  mention is made of all     
flesh1 which signifies every man1 as    
,gen4 chap4  vi4 #ab1 #ac1 #ag1 #ai2    
,isaiah xl4 #e1 #f2 chap4 xlix4 #bf2    
chap4 lxvi4 #af1 #bc1  #bd2 ,jer4 xxv4  

#ca2 chap1 xxxii4 #bg2 chap4 xlv4 #e2   
,ezek4 xx4 #dh2 chap4  xxi4 #d1 #e2 and 
other passages4 ,but what is meant by   
the man's rib1 which  was builded into a
 woman2 what by the flesh1 which was    
closed up in the  place thereof1 and    
thus what by bone of my bones1 and flesh
 of my flesh2  and what by a father and 
a mother1 whom a man 7vir7 shall leave  
after  marriage2 and what by cleaving to
 a wife1 has been shewn in the ,,arcana 
,,coelestia2 in which work the two      
books1 ,genesis and ,exodus1 are        
explained as to the spiritual sense4 ,it
 is there proved that a rib does  not   
mean a rib1--nor flesh1 flesh1--nor a   
bone1 a bone1--nor cleaving  to1        
cleaving to2 but that they signify      
spiritual things1 which  correspond     
thereto1 and consequently are signified 
thereby4 ,that  spiritual things are    
understood1 which from two make one man 
7homo71  is evident from this           
consideration1 that conjugial love      
conjoins them1  and this love is        

spiritual4 ,that the love of the man's  
wisdom is  transferred into the wife1   
has been occasionally observed above1   
and  will be more fully proved in the   
following sections3 at this time it is  
not allowable to digress from the       
subject proposed1 which is concerning   
the conjunction of two married partners 
into one flesh by a union of  souls and 
minds4 ,this union we will elucidate by 
treating of it in the  following order4 
,i4 ,from creation there is implanted in
 each sex a  faculty and inclination1   
whereby they are able and willing to be 
conjoined together as it were into a    
one4 ,,ii4 ,conjugial love conjoins  two
 souls1 and thence two minds into a one4
 ,,iii4 ,the will of the wife  conjoins 
itself with the understanding of the    
man1 and thence the  understanding of   
the man conjoins itself with the will of
 the wife4 ,,iv4  ,the inclination to   
unite the man to herself is constant and
 perpetual  with the wife2 but is       
inconstant and alternate with the man4  

,v4  ,conjunction is inspired into the  
man from the wife according to her      
love1 and is received by the man        
according to his wisdom4 ,,vi4 ,this    
conjunction is effected successively    
from the first days of marriage2  and   
with those who are principled in love   
truly conjugial1 is effected  more and  
more thoroughly to eternity4 ,,vii4 ,the
 conjunction of the wife  with the      
rational wisdom of the husband is       
effected from within1 but  with this    
moral wisdom from without4 ,,viii4 ,for 
the sake of this  conjunction as an end1
 the wife has a perception of the       
affections of  the husband1 and also the
 utmost prudence in moderating them4    
,,ix4  ,wives conceal this perception   
with themselves1 and hide it from their 
husbands1 for reasons of necessity1 in  
order that conjugial love1  friendship1 
and confidence1 and thereby the         
blessedness of dwelling  together1 and  
the happiness of life may he secured4   
,x4 ,this perception  is the wisdom of  

the wife1 and is not communicable to the
 man2 neither  is the rational wisdom of
 the man communicable to the wife4 ,,xi4
 ,the  wife1 from a principle of love1  
is continually thinking about the man's 
inclination to her1 with the purpose of 
joining him to herself3 it is  otherwise
 with the man4 ,,xii4 ,the wife conjoins
 herself to the man1 by  applications to
 the desires of his will4 ,,xiii4 ,the  
wife is conjoined  to her husband by the
 sphere of her life flowing from the    
love of him4  ,,xiv4 ,the wife is       
conjoined to the husband by the         
appropriation of the  powers of his     
virtue2 which however is effected       
according to their  mutual spiritual    
love4 ,,xv4 ,thus the wife receives in  
herself the image  of her husband1 and  
thence perceives1 sees1 and is sensible 
of1 his  affections4 ,,xvi4 ,there are  
duties proper to the husband1 and others
  proper to the wife2 and the wife      
cannot enter into the duties proper to  
the husband1 nor the husband into the   

duties proper to the wife1 so as  to    
perform them aright4 ,,xvii4 ,these     
duties1 also1 according to mutual  aid1 
conjoin the two into a one1 and at the  
same time constitute one  house4        
,,xviii4 ,married partners1 according to
 these conjunctions1  become one man    
7homo7 more and more4 ,,xix4 ,those who 
are principled in  love truly conjugial1
 are sensible of their being a united   
man1 and as  it were one flesh4 ,,xx4   
,love truly conjugial1 considered in    
itself1 is  a union of souls1 a         
conjunction of minds1 and an endeavor   
towards  conjunction in the bosoms and  
thence in the body4 ,,xxi4 ,the states  
of  this love are innocence1 peace1     
tranquillity1 inmost friendship1 full   
confidence1 and a mutual desire of mind 
and heart to do very good to  each      
other2 and the states derived from these
 are blessedness1  satisfaction1        
delight1 and pleasure2 and from the     
eternal enjoyment of  these is derived  
heavenly felicity4 ,,xxii4 ,these things

 can only exist  in the marriage of one 
man with one wife4 ,we proceed now to   
the  explanation of these articles4     
#aeg4 ,i4 ,,from ,,creation ,,there ,,is
 ,,implanted ,,in ,,each ,,sex ,a       
,,faculty ,,and  ,,inclination1         
,,whereby ,,they ,,are ,,able ,,and     
,,willing ,,to ,,be ,,joined ,,together1
 ,,as  ,,it ,,were ,,into ,a ,,one4     
,that the woman was taken out of the    
man1 was shewn  just above from the book
 of creation2 hence it follows1 that    
there is in  each sex a faculty and     
inclination to join themselves together 
into a  one2 for that which is taken out
 of anything1 derives and retains its   
constituent principle1 from the         
principle proper to the thing whence it 
was taken2 and as this derived principle
 is of a similar nature with  that from 
which it was derived1 it seeks after a  
reunion2 and when it is  reunited1 it is
 as in itself when it is in that from   
whence it came1 and  vice versa4 ,that  
there is a faculty of conjunction of the

 one sex with  the other1 or that they  
are capable of being united1 is         
universally  allowed2 and also that     
there is an inclination to join         
themselves the  one with the other2 for 
experience supplies sufficient          
confirmation in  both cases4    #aeh4   
,,ii4 ,,conjugial ,,love ,,conjoins     
,,two ,,souls1 ,,and ,,thence ,,two     
,,minds1 ,,into ,a  ,,one4 ,every man   
consists of a soul1 a mind1 and a body4 
,the soul is his  inmost1 the mind his  
middle1 and the body his ultimate       
constituent4 ,as  the soul is a man's   
inmost principle1 it is1 from its       
origin1 celestial2  as the mind is his  
middle principle1 it is1 from its       
origin1 spiritual2  and as the body is  
his ultimate principle1 it is1 from its 
origin1  natural4 ,those things1 which1 
from their origin1 are celestial and    
spiritual1 are not in space1 but in the 
appearance of space4 ,this also  is well
 known in the word2 therefore it is     
said1 that neither extension  nor place 

can be predicated of spiritual things4  
,since therefore spaces  are            
appearances1 distances also and         
presences are appearances4 ,that the    
appearances of distances and presences  
in the spiritual world are  according to
 proximities1 relationships1 and        
affinities of love1 has  been frequently
 pointed out and confirmed in small     
treatises respecting  that world4 ,these
 observations are made1 in order that it
 may be known  that the souls and minds 
of men are not in space like their      
bodies2  because the former1 as was said
 above1 from their origin1 are celestial
  and spiritual2 and as they are not in 
space1 they may be joined together  as  
into a one1 although their bodies at the
 same time are not so joined4  ,this is 
the case especially with married        
partners1 who love each other           
intimately3 but as the woman is from the
 man1 and this conjunction is a  species
 of reunion1 it may be seen from reason1
 that it is not a  conjunction into a   

one1 but an adjunction1 close and near  
according to  the love1 and approaching 
to contact with those who are principled
 in  love truly conjugial4 ,this        
adjunction may be called spiritual      
dwelling  together2 which takes place   
with married partners who love each     
other  tenderly1 however distant their  
bodies may be from each other4 ,many    
experimental proofs exist1 even in the  
natural world1 in confirmation of  these
 observations4 ,hence it is evident1    
that conjugial love conjoins  two souls 
and minds into a one4    #aei4 ,,iii4   
,,the ,,will ,,of ,,the ,,wife          
,,conjoins ,,itself ,,with ,,the        
,,understanding ,,of  ,,the ,,man1 ,,and
 ,,thence ,,the ,,understanding ,,of    
,,the ,,man ,,with ,,the ,,will ,,of    
,,the  ,,wife4 ,the reason of this is1  
because the male is born to become      
understanding1 and the female to become 
will1 loving the understanding  of the  
male2 from which consideration it       
follows1 that conjugial  conjunction is 

that of the will of the wife with the   
understanding of  the man1 and the      
reciprocal conjunction of the           
understanding of the man  with the will 
of the wife4 ,every one sees that the   
conjunction of the  understanding and   
the will is of the most intimate kind2  
and that it is  such1 that the one      
faculty can enter into the other1 and be
 delighted  from and in the conjunction4
    #afj4 ,,iv4 ,,the ,,inclination ,,to
 ,,unite ,,the ,,man ,,to ,,herself ,,is
 ,,constant ,,and  ,,perpetual ,,with   
,,the ,,wife1 ,,but ,,inconstant ,,and  
,,alternate ,,with ,,the ,,man4 ,the    
reason of this is1 because love cannot  
do otherwise than love and unite        
itself1 in order that it may be loved in
 return1 this being its very  essence   
and life2 and women are born loves2     
whereas men1 with whom they  unite      
themselves in order that they may be    
loved in return1 are  receptions4       
,moreover love is continually efficient2
 being like heat1  flame1 and fire1     

which perish if their efficiency is     
checked4 ,hence the  inclination to     
unite the man to herself is constant and
 perpetual with  the wife3 but a similar
 inclination does not operate with the  
man  towards the wife1 because the man  
is not love1 but only a recipient of    
love2 and as a state of reception is    
absent or present according to          
intruding cares1 and to the varying     
presence or absence of heat in the      
mind1 as derived from various causes1   
and also according to the increase  and 
decrease of the bodily powers1 which do 
not return regularly and at  stated     
periods1 it follows1 that the           
inclination to conjunction is           
inconstant and alternate with men4      
#afa4 ,v4 ,,conjunction ,,is ,,inspired 
,,into ,,the ,,man ,,from ,,the ,,wife  
,,according ,,to  ,,her ,,love1 ,,and   
,,is ,,received ,,by ,,the ,,man        
,,according ,,to ,,his ,,wisdom4 ,that  
love  and consequent conjunction is     
inspired into the man by the wife1 is at

  this day concealed from the men2 yea1 
it is universally denied by them2       
because wives insinuate that the men    
alone love1 and that they  themselves   
receive2 or that the men are loves1 and 
themselves  obediences3 they rejoice    
also in heart when the men believe it to
 be so4  ,there are several reasons why 
they endeavour to persuade the men of   
this1 which are all grounded in their   
prudence and circumspection2  respecting
 which1 something shall be said in a    
future part of this work1  particularly 
in the chapter ,,on ,,the ,,causes ,,of 
,,coldness1 ,,separations1 ,,and        
,,divorces ,,between ,,married          
,,partners4 ,the reason why men receive 
from their  wives the inspiration or    
insinuation of love1 is1 because nothing
 of  conjugial love1 or even of the love
 of the sex1 is with the men1 but  only 
with wives and females4 ,that this is   
the case1 has been clearly  shewn me in 
the spiritual world4 ,i was once engaged
 in conversation  there on this subject2

 and the men1 in consequence of a       
persuasion  infused from their wives1   
insisted that they loved and not the    
wives2  but that the wives received love
 from them4 ,in order to settle the     
dispute respecting this arcanum1 all the
 females1 married and unmarried1  were  
withdrawn from the men1 and at the same 
time the sphere of the love  of the sex 
was removed with them4 ,on the removal  
of this sphere1 the men  were reduced to
 a very unusual state1 such as they had 
never before  perceived1 at which they  
greatly complained4 ,then1 while they   
were in  this state1 the females were   
brought to them1 and the wives to the   
husbands2 and both the wives and the    
other females addressed them in the     
tenderest and most engaging manner2 but 
they were cold to their  tenderness1 and
 turned away1 and said one to another1  
,what is all this8  what is a female8   
,and when some of the women said that   
they were their  wives1 they replied1   
,what is a wife8 we do not know you4    

,but when the  wives began to be grieved
 at this absolutely cold indifference of
 the  men1 and some of them to shed     
tears1 the sphere of the love of the    
female sex1 and the conjugial sphere1   
which had for a time been  withdrawn    
from the men1 was restored2 and then the
 men instantly  returned into their     
former state1 the lovers of marriage    
into their  state1 and the lovers of the
 sex into theirs4 ,thus the men were    
convinced1 that nothing of conjugial    
love1 or even of the love of the  sex1  
resides with them1 but only with the    
wives and females4  ,nevertheless1 the  
wives afterwards from their prudence    
induced the men  to believe1 that love  
resides with the men1 and that some     
small spark of  it may pass from them   
into the wives4 ,this experimental      
evidence is here  adduced1 in order that
 it may be known1 that wives are loves  
and men  recipients4 ,that men are      
recipients according to their wisdom1   
especially according to this wisdom     

grounded in religion1 that the wife     
only is to be loved1 is evident from    
this consideration1 that so long as  the
 wife only is loved1 the love is        
concentrated2 and because it is also    
ennobled1 it remains in its strength1   
and is fixed and permanent2 and  that in
 any other case it would be as when     
wheat from the granary is  cast to the  
dogs1 whereby there is scarcity at home4
    #afb4 ,,vi4 ,,this ,,conjunction    
,,is ,,effected ,,successively ,,from   
,,the ,,first ,,days  ,,of ,,marriage2  
,,and ,,with ,,those ,,who ,,are        
,,principled ,,in ,,love ,,truly        
,,conjugial1  ,,it ,,is ,,effected      
,,more ,,and ,,more ,,thoroughly ,,to   
,,eternity4 ,the first heat of  marriage
 does not conjoin2 for it partakes of   
the love of the sex1 which  is the love 
of the body and thence of the spirit2   
and what is in the  spirit1 as derived  
from the body1 does not long continue2  
but the love  which is in the body1 and 
is derived from the spirit1 does        

continue4 ,the  love of the spirit1 and 
of the body from the spirit1 is         
insinuated into  the souls and minds of 
married partners1 together with         
friendship and  confidence4 ,when these 
two 7friendship and confidence7 conjoin 
themselves with the first love of       
marriage1 there is effected conjugial   
love1 which opens the bosoms1 and       
inspires the sweets of that love2 and   
this more and more thoroughly1 in       
proportion as those two principles      
adjoin themselves to the primitive love1
 and that love enters into them1  and   
vice versa4    #afc4 ,,vii4 ,,the       
,,conjunction ,,of ,,the ,,wife ,,with  
,,the ,,rational ,,wisdom ,,of ,,the    
,,husband ,,is ,,effected ,,from        
,,within1 ,,but ,,with ,,his ,,moral    
,,wisdom ,,from ,,without4  ,that wisdom
 with men is two-fold1 rational and     
moral1 and that their  rational wisdom  
is of the understanding alone1 and their
 moral wisdom is  of the understanding  
and the life together1 may be concluded 

and seen  from mere intuition and       
examination4 ,but in order that it may  
be known  what we mean by the rational  
wisdom of men1 and what by their moral  
wisdom1 we will enumerate some of the   
specific distinctions4 ,the  principles 
constituent of their rational wisdom are
 called by various  names2 in general   
they are called knowledge1 intelligence1
 and wisdom2  but in particular they are
 called rationality1 judgement1         
capacity1  erudition1 and sagacity2 but 
as every one has knowledge peculiar to  
his  office1 therefore they are         
multifarious2 for the clergy1           
magistrates1  public officers1 judges1  
physicians and chemists1 soldiers and   
sailors1  artificers and laborers1      
husbandmen1 c41 have each their peculiar
  knowledge4 ,to rational wisdom also   
appertain all the knowledge into  which 
young men are initiated in the schools1 
and by which they are  afterwards       
initiated into intelligence1 which also 
are called by various  names1 as        

philosophy1 physics1 geometry1          
mechanics1 chemistry1  astronomy1       
jurisprudence1 politics1 ethics1        
history1 and several others1  by which1 
as by doors1 an entrance is made into   
things rational1 which  are the ground  
of rational wisdom4    #afd4 ,but the   
constituents of moral wisdom with men   
are all the moral  virtues1 which have  
respect to life1 and enter into it1 and 
also all the  spiritual virtues1 which  
flow from love to ,god and love towards 
our  neighbour1 and centre in those     
loves4 ,the virtues which appertain to  
the  moral wisdom of men are also of    
various kinds1 and are called           
temperance1 sobriety1 probity1          
benevolence1 friendship1 modesty1       
sincerity1 courtesy1 civility1 also     
carefulness1 industry1 quickness of     
wit1 alacrity1 munificence1 liberality1 
generosity1 activity1  intrepidity1     
prudence and many others4 ,spiritual    
virtues with men are  the love of       
religion1 charity1 truth1 conscience1   

innocence1 and many  more4 ,the latter  
virtues and also the former1 may in     
general be referred  to love and zeal   
for religion1 for the public good1 for a
 man's country1  for his                
fellow-citizens1 for his parents1 for   
his married partner1 and  for his       
children4 ,in all these1 justice and    
judgement have dominion2  justice having
 relation to moral1 and judgement to    
rational wisdom4    #afe4 ,the reason   
why the conjunction of the wife with the
 man's rational  wisdom is from within1 
is1 because this wisdom belongs to the  
man's  understanding1 and ascends into  
the light in which women are not and    
this is the reason why women do not     
speak from that wisdom2 but1 when  the  
conversation of the men turns on        
subjects proper thereto1 they  remain   
silent and listen4 ,that nevertheless   
such subjects have place  with the wives
 from within1 is evident from their     
listening thereto1 and  from their      
inwardly recollecting what had been     

said1 and favoring those  things which  
they had heard from their husbands4 ,but
 the reason why the  conjunction of the 
wife with the moral wisdom of the man is
 from  without1 is1 because the virtues 
of that wisdom for the most part are    
akin to similar virtues with the women1 
and partake of the man's  intellectual  
will1 with which the will of the wife   
unites and  constitutes a marriage2 and 
since the wife knows those virtues      
appertaining to the man more than the   
man himself does1 it is said that  the  
conjunction of the wife with those      
virtues is from without4    #aff4       
,,viii4 ,,for ,,the ,,sake ,,of ,,this  
,,conjunction ,,as ,,an ,,end1 ,,the    
,,wife ,,has ,a  ,,perception ,,of ,,the
 ,,affections ,,of ,,the ,,husband1     
,,and ,,also ,,the ,,utmost  ,,prudence 
,,in ,,moderating ,,them4 ,that wives   
know the affections of their  husbands1 
and prudently moderate them1 is among   
the arcana of conjugial  love which lie 
concealed with wives4 ,they know those  

affections by three  senses1 the sight1 
the hearing1 and the touch1 and moderate
 them while  their husbands are not at  
all aware of it4 ,now as the reasons of 
this  are among the arcana of wives1 it 
does not become me to disclose them     
circumstantially2 but as it is becoming 
for the wives themselves to do  so1     
therefore four ,,memorable ,,relations  
are added to this chapter1 in  which    
those reasons are disclosed by the      
wives3 two of the ,,relations are  taken
 from the three wives that dwelt in the 
hall1 over which was seen  falling as it
 were a golden shower2 and two from the 
seven wives that  were sitting in the   
garden of roses4 ,a perusal of these    
,,relations will  unfold this arcanum4  
#afg4 ,,ix4 ,,wives ,,conceal ,,this    
,,perception ,,with ,,themselves ,,and  
,,hide ,,it ,,from  ,,their ,,husbands1 
,,for ,,reasons ,,of ,,necessity1 ,,in  
,,order ,,that ,,conjugial ,,love1      
,,friendship1 ,,and ,,confidence1 ,,and 
,,thereby ,,the ,,blessedness ,,of      

,,dwelling  ,,together ,,and ,,the      
,,happiness ,,of ,,life ,,may ,,be      
,,secured4 ,the concealing and  hiding  
of the perception of the affections of  
the husband by the wives1  are said to  
be of necessity2 because if they should 
reveal them1 they  would cause a        
complete alienation of their husbands1  
both in mind and  body4 ,the reason of  
this is1 because there resides deep in  
the minds of  many men a conjugial      
coldness1 originating in several causes1
 which will  be enumerated in the       
chapter ,,on ,,the ,,causes ,,of        
,,coldnesses1 ,,separation1  ,,and      
,,divorces ,,between ,,married          
,,partners4 ,this ,coldness1 in case the
 wives  should discover the affections  
and inclinations of their husbands1     
would  burst forth from its hiding      
places1 and communicate its cold1 first 
to  the interiors of the mind1          
afterwards to the breast1 and thence to 
the  ultimates of love which are        
appropriated to generation2 and these   

being  affected with cold1 conjugial    
love would be banished to such a degree1
  that there would not remain any hope  
of friendship1 of confidence1 of  the   
blessedness of dwelling together1 and   
thence of the happiness of  life2 when  
nevertheless wives are continually      
feeding on this hope4 ,to  make this    
open declaration1 that they know their  
husbands' affections  and inclinations  
of love1 carries with it a declaration  
and publication  of their own love3 and 
it is well known1 that so far as wives  
make such  a declaration1 so far the men
 grow cold and desire a separation4     
,from  these considerations the truth of
 this proposition is manifest1 that the 
reasons why wives conceal their         
perception with themselves1 and hide it 
from their husbands1 are reasons of     
necessity4    #afh4 ,x4 ,,this          
,,perception ,,is ,,the ,,wisdom ,,of   
,,the ,,wife1 ,,and ,,is ,,not          
,,communicable ,,to ,,the ,,man2        
,,neither ,,is ,,the ,,rational ,,wisdom

 ,,of ,,the ,,man  ,,communicable ,,to  
,,the ,,wife4 ,this follows from the    
distinction subsisting  between the male
 principle and the female4 ,the male    
principle consists  in perceiving from  
the understanding1 and the female in    
perceiving from  love3 and the          
understanding perceives also those      
things which are above  the body and are
 out of the world2 for the rational and 
spiritual sight  reaches to such        
objects2 whereas love reaches no further
 than to what it  feels2 when it reaches
 further1 it is in consequence of       
conjunction with  the understanding of  
the man established from creation3 for  
the  understanding has relation to      
light1 and love to heat2 and those      
things  which have relation to light1   
are seen1 and those which have relation 
to  heat1 are felt4 ,from these         
considerations it is evident1 that from 
the  universal distinction subsisting   
between the male principle and the      
female1 the wisdom of the wife is not   

communicable to the man1 neither  is the
 wisdom of the man communicable to the  
wife3 nor1 further1 is the  moral wisdom
 of the man communicable to women1 so   
far as it partakes of  his rational     
wisdom4    #afi4 ,,xi4 ,,the ,,wife     
,,from ,a ,,principle ,,of ,,love ,,in  
,,continually ,,thinking ,,about  ,,the 
,,man',s ,,inclination ,,to ,,her1      
,,with ,,the ,,purpose ,,of ,,joining   
,,him ,,to  ,,herself3 ,,it ,,is        
,,otherwise ,,with ,,the ,,man4 ,this   
agrees with what was  explained above2  
namely1 that the inclination to unite   
the man to  herself is constant and     
perpetual with the wife1 but inconstant 
and  alternate with the man2 see n4     
#afj3 hence it follows1 that the wife's 
thoughts are continually employed about 
her husband's inclination to  her1 with 
the purpose of joining him to herself4  
,her thoughts concerning  her husband   
are interrupted indeed by domestic      
concerns2 but still they  remain in the 
affection of her love2 and this         

affection does not  separate itself from
 the thoughts with women1 as it does    
with men3 these  things1 however1 ,i    
relate from hearsay2 see the two        
,,memorable ,,relations  from the seven 
wives sitting in the rose-garden1 which 
are annexed to  some of the following   
chapters4    #agj4 ,,xii4 ,,the ,,wife  
,,conjoins ,,herself ,,to ,,the ,,man   
,,by ,,applications ,,to ,,the          
,,desires ,,of ,,his ,,will4 ,this being
 generally known and admitted1 it is    
needless to explain it4    #aga4 ,,xiii4
 ,,the ,,wife ,,is ,,conjoined ,,to     
,,her ,,husband ,,by ,,the ,,sphere ,,of
 ,,her  ,,life ,,flowing ,,from ,,the   
,,love ,,of ,,him4 ,there flows1 yea    
there overflows1  from every man 7homo7 
a spiritual sphere1 derived from the    
affections  of his love1 which          
encompasses him1 and infuses itself into
 the natural  sphere derived from the   
body1 so that the two spheres are       
conjoined4  ,that a natural sphere is   
continually flowing1 not only from men1 

but  also from beasts1 yea from trees1  
fruits1 flowers1 and also from metals1  
is generally known4 ,the case is the    
same in the spiritual world2 but the    
spheres flowing from subjects in that   
world are spiritual1 and those  which   
emanate from spirits and angels are     
altogether spiritual2 because  there    
appertain thereto affections of love1   
and thence interior  perceptions and    
thoughts4 ,this is the origin of all    
sympathy and  antipathy1 and likewise of
 all conjunction and disjunction1 and1  
according thereto1 of presence and      
absence in the spiritual world3 for     
what is of a similar nature or          
concordant causes conjunction and       
presence1 and what is of a dissimilar   
nature and discordant causes            
disjunction and absence2 therefore those
 spheres cause distances in that  world4
 ,what effects those spiritual spheres  
produce in the natural  world1 is also  
known to some4 ,the inclinations of     
married partners  towards each other are

 from no other origin4 ,they are united 
by  unanimous and concordant spheres1   
and disunited by adverse and  discordant
 spheres2 for concordant spheres are    
delightful and grateful1  whereas       
discordant spheres are undelightful and 
ungrateful4 ,i have been  informed by   
the angels1 who are in a clear          
perception of those spheres1  that every
 part of a man1 both interior and       
exterior1 renews itself2  which is      
effected by solutions and reparations2  
and that hence arises  the sphere which 
continually issues forth4 ,i have also  
been informed  that this sphere         
encompasses a man on the back and on the
 breast1  lightly on the back1 but more 
densely on the breast1 and that the     
sphere  issuing from the breast conjoins
 itself with the respiration2 and that  
this is the reason why two married      
partners1 who are of different minds    
and discordant affections1 lie in bed   
back to back1 and1 on the other  hand1  
why those who agree in minds and        

affections1 mutually turn towards  each 
other4 ,i have been further informed by 
the angels1 that these  spheres1 because
 they flow from every part of a man     
7homo71 and are  abundantly continued   
around him1 conjoin and disjoin two     
married  partners not only externally1  
but also internally2 and that hence come
  all the differences and varieties of  
conjugial love4 ,lastly1 ,i have been   
informed1 that the sphere of love1      
flowing from a wife who is tenderly     
loved1 is perceived in heaven as sweetly
 fragrant1 by far more pleasant  than it
 is perceived in the world by a newly   
married man during the  first days after
 marriage4 ,from these considerations is
 manifested the  truth of the assertion1
 that a wife is conjoined to a man by   
the sphere  of her life flowing from the
 love of him4    #agb4 ,,xiv4 ,,the     
,,wife ,,is ,,conjoined ,,to ,,the      
,,husband ,,by ,,the ,,appropriation    
,,of  ,,the ,,powers ,,of ,,his         
,,virtue2 ,,which ,,however ,,is        

,,effected ,,according ,,to ,,their     
,,mutual ,,spiritual ,,love4 ,that this 
is the case1 ,i have also gathered from 
the mouth of angels4 ,they have declared
 that the prolific principles  imparted 
from the husbands are received          
universally by the wives and add        
themselves to their life2 and that thus 
the wives lead a life unanimous1  and   
successively more unanimous with their  
husbands2 and that hence is  effectively
 produced a union of souls and a        
conjunction of minds4 ,they  declared   
the reason of this was1 because in the  
prolific principle of  the husband is   
his soul1 and also his mind as to its   
interiors1 which  are conjoined to the  
soul4 ,they added1 that this was        
provided from  creation1 in order that  
the wisdom of the man1 which constitutes
 his  soul1 may be appropriated to the  
wife1 and that thus they may become1    
according to the ,lord's words1 one     
flesh3 and further1 that this was       
provided1 lest the husband 7homovir7    

from some caprice should leave  the wife
 after conception4 ,but they added      
further1 that applications and          
appropriations of the life of the       
husband with the wife are effected      
according to conjugial love1 because    
love which is spiritual union1          
conjoins2 and that this also is provided
 for several reasons4    #agc4 ,,xv4    
,,thus ,,the ,,wife ,,receives ,,in     
,,herself ,,the ,,image ,,of ,,her      
,,husband1 ,,and  ,,thence ,,perceives1 
,,sees1 ,,and ,,is ,,sensible ,,of1     
,,his ,,affections4 ,from the  reasons  
above adduced it follows as an          
established fact1 that wives  receive in
 themselves those things which appertain
 to the wisdom of  their husbands1 thus 
which are proper to the souls and minds 
of their  husbands1 and thereby from    
virgins make themselves wives4 ,the     
reasons  from which this follows1 are1  
#a4 ,that the woman was created out of  
the  man4 #b4 ,that hence she has an    
inclination to unite1 and as it were to 

reunite herself with the man4 #c4 ,that 
by virtue of this union with her        
partner1 and for the sake of it1 the    
woman is born the love of the man1  and 
becomes more and more the love of him by
 marriage2 because in this  case the    
love is continually employing its       
thoughts to conjoin the man  to itself4 
#d4 ,that the woman is conjoined to her 
only one 7unico suo7  by application to 
the desires of his life4 #e4 ,that they 
are conjoined by  the spheres which     
encompass them1 and which unite         
themselves universally  and particularly
 according to the quality of the        
conjugial love with the  wives1 and at  
the same time according to the quality  
of the wisdom  recipient thereof with   
the husbands4 #f4 ,that they are also   
conjoined by  appropriations of the     
powers of the husbands by the wives4 #g4
 ,from which  reasons it is evident1    
that there is continually somewhat of   
the husband  being transferred to the   
wife1 and inscribed on her as her own4  

,from all  these considerations it      
follows1 that the image of the husband  
is formed  in the wife2 by virtue of    
which image the wife perceives1 sees1   
and is  sensible of1 the things which   
are in her husband1 in herself1 and     
thence  as it were herself in him4 ,she 
perceives from communication1 she sees  
from aspect1 and she is made sensible   
from the touch4 ,that she is made       
sensible of the reception of her love by
 the husband from the touch in  the     
palms of the hands1 on the cheeks1 the  
shoulders1 the hands1 and the  breasts1 
,i learnt from the three wives in the   
hall1 and the seven wives  in the rose  
garden1 spoken of in the ,,memorable    
,,relations which follow4    #agd4      
,,xvi4 ,,there ,,are ,,duties ,,proper  
,,to ,,the ,,husband ,,and ,,others     
,,proper ,,to  ,,the ,,wife2 ,,and ,,the
 ,,wife ,,cannot ,,enter ,,into ,,the   
,,duties ,,proper ,,to ,,the  ,,husband1
 ,,nor ,,the ,,husband ,,into ,,the     
,,duties ,,proper ,,to ,,the ,,wife1    

,,so ,,as ,,to  ,,perform ,,them        
,,aright4 ,that there are duties proper 
to the husband1 and  others proper to   
the wife1 needs not to be illustrated by
 an enumeration  of them2 for they are  
many and various3 and every one that    
chooses to do  so can arrange them      
numerically according to their genera   
and species4  ,the duties by which wives
 principally conjoin themselves with    
their  husbands1 are those which relate 
to the education of the children of     
each sex1 and of the girls till they are
 marriageable4    #age4 ,the wife cannot
 enter into the duties proper to the    
husband1 nor on  the other hand the     
husband into the duties proper to the   
wife1 because  they differ like wisdom  
and the love thereof1 or like thought   
and the  affection thereof1 or like     
understanding and the will thereof4 ,in 
the  duties proper to husbands1 the     
primary agent is understanding1 thought1
  and wisdom2 whereas in the duties     
proper to wives1 the primary agent is   

will1 affection1 and love2 and the wife 
from the latter performs her  duties1   
and the husband from the former performs
 his2 wherefore their  duties are       
naturally different1 but still          
conjunctive in a successive  series4    
,many believe that women can perform the
 duties of men1 if they  are initiated  
therein at an early age1 as boys are4   
,they may indeed be  initiated into the 
practice of such duties1 but not into   
the judgement  on which the propriety of
 duties interiorly depends2 wherefore   
such  women as have been initiated into 
the duties of men1 are bound in  matters
 of judgement to consult men1 and then1 
if they are left to their  own disposal1
 they select from the counsels of men   
that which suits  their own inclination4
 ,some also suppose that women are      
equally capable  with men of elevating  
their intellectual vision1 and into the 
same  sphere of light1 and of viewing   
things with the same depth2 and they    
have been led into this opinion by the  

writings of certain learned             
authoresses3 but these writings1 when   
examined in the spiritual world in  the 
presence of the authoresses1 were found 
to be the productions1 not  of judgement
 and wisdom1 but of ingenuity and wit2  
and what proceeds  from these on account
 of the elegance and neatness of the    
style in which  it is written1 has the  
appearance of sublimity and erudition2  
yet only  in the eyes of those who      
dignify all ingenuity by the name of    
wisdom4 ,in  like manner men cannot     
enter into the duties proper to women1  
and  perform them aright1 because they  
are not in the affections of women1     
which are altogether distinct from the  
affections of men4 ,as the  affections  
and perceptions of the male 7and of the 
female7 sex are thus  distinct by       
creation and consequently by nature1    
therefore among the  statutes given to  
the sons of ,israel this also was       
ordained1 ,a woman  shall not put on the
 garment of a man1 neither shall a man  

put on the  garment of a woman2 because 
this is an abomination4 ,deut4 xxii4 #e4
  ,this was1 because1 all in the        
spiritual world are clothed according to
  their affections2 and the two         
affections1 of the woman and of the man1
  cannot be united except 7as           
subsisting7 between two1 and in no case 
7as  subsisting7 in one4    #agf4       
,,xvii4 ,,these ,,duties ,,also1        
,,according ,,to ,,mutual ,,aid1        
,,conjoin ,,the ,,two  ,,into ,a ,,one1 
,,and ,,at ,,the ,,same ,,time          
,,constitute ,,one ,,house4 ,it is well 
known  in the world that the duties of  
the husband in some way conjoin         
themselves with the duties of the wife1 
and that the duties of the wife  adjoin 
themselves to the duties of the husband1
 and that these  conjunctions and       
adjunctions are a mutual aid1 and       
according thereto3  but the primary     
duties1 which confederate1 consociate1  
and gather into  one the souls and lives
 of two married partners1 relate to the 

common  care of educating their         
children2 in relation to which care1 the
 duties  of the husband and of the wife 
are distinct1 and yet join themselves   
together4 ,they are distinct2 for the   
care of suckling and nursing the        
infants of each sex1 and also the care  
of instructing the girls till  they     
become marriageable1 is properly the    
duty of the wife2 whereas the  care of  
instructing the boys1 from childhood to 
youth1 and from youth  till they become 
capable of governing themselves1 is     
properly the duty  of the husband3      
nevertheless the duties1 of both the    
husband and the  wife1 are blended by   
means of counsel and support1 and       
several other  mutual aids4 ,that these 
duties1 both conjoined and distinct1 or 
both  common and peculiar1 combine the  
minds of conjugial partners into one2   
and that this is effected by the love   
called storge1 is well known4 ,it  is   
also well known1 that these duties1     
regarded in their distinction and       

conjunction1 constitute one house4      
#agg4 ,,xviii4 ,,married ,,partners1    
,,according ,,to ,,these ,,conjunctions1
 ,,become  ,,one ,,man 7homo7 ,,more    
,,and ,,more4 ,this coincides with what 
is contained in  article ,,vi42 where it
 was observed1 that conjunction is      
effected  successively from the first   
days of marriage and that with those who
 are  principled in love truly          
conjugial1 it is effected more and more 
thoroughly to eternity2 see above4 ,they
 become one man in proportion as        
conjugial love increases2 and as this   
love in the heavens is genuine by       
virtue of the celestial and spiritual   
life of the angels1 therefore two       
married partners are there called two1  
when they are regarded as husband  and  
wife1 but one1 when they are regarded as
 angels4    #agh4 ,,xix4 ,,those ,,who  
,,are ,,principled ,,in ,,love ,,truly  
,,conjugial1 ,,are ,,sensible  ,,of     
,,their ,,being ,a ,,united ,,man1 ,,and
 ,,as ,,it ,,were ,,one ,,flesh4 ,that  

this is the  case1 must be confirmed not
 from the testimony of any inhabitant of
 the  earth1 but from the testimony of  
the inhabitants of heaven2 for there is 
no love truly conjugial at this day with
 men on earth2 and moreover1 men  on    
earth are encompassed with a gross body1
 which deadens and absorbs  the         
sensation that two married partners are 
a united man1 and as it were  one flesh2
 and besides1 those in the world who    
love their married  partners only       
exteriorly1 and not interiorly1 do not  
wish to hear of  such a thing3 they     
think also on the subject lasciviously  
under the  influence of the flesh4 ,it  
is otherwise with the angels of heaven1 
who  are principled in spiritual and    
celestial conjugial love1 and are not   
encompassed with so gross a body as men 
on earth4 ,from those among them  who   
have lived for ages with their conjugial
 partners in heaven1 ,i have  heard it  
testified1 that they are sensible of    
their being so united1 the  husband with

 the wife1 and the wife with the        
husband1 and each in the  other mutually
 and interchangeably1 as also in the    
flesh1 although they  are separate4 ,the
 reason why this phenomenon is so rare  
on earth1 they  have declared to be     
this2 because the union of the souls and
 minds of  married partners on earth is 
made sensible in their flesh2 for the   
soul  constitutes the inmost principles 
not only of the head1 but also of the   
body3 in like manner the mind1 which is 
intermediate between the soul  and the  
body1 and which1 although it appears to 
be in the head1 is yet  also actually in
 the whole body3 and they have declared1
 that this is  the reason why the acts1 
which the soul and mind intend1 flow    
forth  instantly from the body2 and that
 hence also it is1 that they            
themselves1 after the rejection of the  
body in the former world1 are  perfect  
men4 ,now1 since the soul and the mind  
join themselves closely to  the flesh of
 the body1 in order that they may       

operate and produce their  effects1 it  
follows that the union of soul and mind 
with a married  partner is made sensible
 also in the body as one flesh4 ,as the 
angels  made these declarations1 ,i     
heard it asserted by the spirits who    
were  present1 that such subjects belong
 to angelic wisdom1 being above         
ordinary apprehension2 but these spirits
 were rational-natural1 and not         
rational-spiritual4    #agi4 ,,xx4      
,,love ,,truly ,,conjugial1 ,,considered
 ,,in ,,itself1 ,,is ,a ,,union ,,of    
,,souls1 ,a ,,conjunction ,,of ,,minds1 
,,and ,,an ,,endeavour ,,towards        
,,conjunction ,,in  ,,the ,,bosoms ,,and
 ,,thence ,,in ,,the ,,body4 ,that it is
 a union of souls and a  conjunction of 
minds1 may be seen above1 n4 #aeh4 ,the 
reason why it is an  endeavour towards  
conjunction in the bosoms is1 because   
the bosom 7or  breast7 is as it were a  
place of public assembly1 and a royal   
council-chamber1 while the body is as a 
populous city around it4 ,the  reason   

why the bosom is as it were a place of  
public assembly1 is1  because all       
things1 which by derivation from the    
soul and mind have  their determination 
in the body1 first flow into the bosom2 
and the  reason why it is as it were a  
royal council chamber1 is1 because in   
the  bosom there is dominion over all   
things of the body2 for in the bosom    
are contained the heart and lungs2 and  
the heart rules by the blood1 and  the  
lungs by the respiration1 in every part4
 ,that the body is as a  populous city  
around it1 is evident4 ,when therefore  
the souls and minds  of married partners
 are united1 and love truly conjugial   
unites them1 it  follows that this      
lovely union flows into their bosoms1   
and through  their bosoms into their    
bodies1 and causes an endeavour towards 
conjunction2 and so much the more1      
because conjugial love determines the   
endeavour to its ultimates1 in order to 
complete its satisfactions2 and  as the 
bosom is intermediate between the body  

and the mind1 it is  evident on what    
account conjugial love has fixed therein
 the seat of its  delicate sensation4   
#ahj4 ,,xxi4 ,,the ,,states ,,of ,,this 
,,love ,,are ,,innocence1 ,,peace1      
,,tranquillity1  ,,inmost ,,friendship1 
,,full ,,confidence1 ,,and ,a ,,mutual  
,,desire ,,of ,,mind ,,and  ,,heart ,,to
 ,,do ,,every ,,good ,,to ,,each        
,,other2 ,,and ,,the ,,states ,,derived 
,,from ,,these  ,,are ,,blessedness1    
,,satisfaction1 ,,delight ,,and         
,,pleasure2 ,,and ,,from ,,the          
,,eternal ,,enjoyment ,,of ,,these ,,is 
,,derived ,,heavenly ,,felicity4 ,all   
these  things are in conjugial love1 and
 thence are derived from it1 because    
its origin is from the marriage of good 
and truth1 and this marriage is  from   
the ,lord2 and because love is of such a
 nature1 that it desires to  communicate
 with another1 whom it loves from the   
heart1 yea1 confer joys  upon him1 and  
thence to derive its own joys4 ,this    
therefore is the case  in an infinitely 

high degree with the divine love1 which 
is in the ,lord1  in regard to man1 whom
 he created a receptacle of both love   
and wisdom  proceeding from himself2 and
 as he created man 7homo7 for the       
reception of those principles1 the man  
7vir7 for the reception of  wisdom1 and 
the woman for the reception of the love 
of the man's wisdom1  therefore from    
inmost principles he infused into men   
7homines7  conjugial love into which    
love he might insinuate all things      
blessed1  satisfactory1 delightful1 and 
pleasant1 which proceed solely from his 
divine love through his divine wisdom1  
together with life1 and flow into  their
 recipients2 consequently1 which flow   
into those who are principled  in love  
truly conjugial2 for these alone are    
recipients4 ,mention is made  of        
innocence1 peace1 tranquillity1 inmost  
friendship1 full confidence1  and the   
mutual desire of doing every good to    
each other2 for innocence  and peace    
relate to the soul1 tranquillity to the 

mind1 inmost  friendship to the breast1 
full confidence to the heart1 and the   
mutual  desire of doing every good to   
each other1 to the body as derived from 
the former principles4    #aha4 ,,xxii4 
,,these ,,things ,,can ,,only ,,exist   
,,in ,,the ,,marriage ,,of ,,one ,,man  
,,with  ,,one ,,wife4 ,this is a        
conclusion from all that has been said  
above1 and  also from all that remains  
to be said2 therefore there is no need  
of any  particular comment for its      
confirmation4           99       99     
99       99       99    #ahb4 ,to the   
above ,i will add ,,two ,,memorable     
,,relations4 ,,first4 ,after some       
weeks1 ,i heard a voice from heaven1    
saying1 ,lo6 there is again an  assembly
 on ,parnassus3 come hither1 and we will
 shew you the way4 ,i  accordingly came2
 and as ,i drew near1 ,i saw a certain  
person on ,helicon  with a trumpet1 with
 which he announced and proclaimed the  
assembly4 ,and  ,i saw the inhabitants  
of ,athens and its suburbs ascending as 

before2 and  in the midst of them three 
novitiates from the world4 ,they were of
 a  ,christian community2 one a priest1 
another a politician1 and the third a   
philosopher4 ,these they entertained on 
the way with conversation on  various   
subjects1 especially concerning the wise
 ancients1 whom they  named4 ,they      
inquired whether they should see them1  
and were answered in  the affirmative1  
and were told1 that if they were        
desirous1 they might  pay their respects
 to them1 as they were courteous and    
affable4 ,the  novitiates then inquired 
after ,demosthenes1 ,diogenes1 and      
,epicurus2 and  were answered1          
,demosthenes is not here1 but with      
,plato2 ,diogenes1 with  his scholars1  
resides under ,helicon1 because of his  
little attention to  worldly things1 and
 his being engaged in heavenly          
contemplations2  ,epicurus dwells in a  
border to the west1 and has no          
intercourse with us2  because we        
distinguish between good and evil       

affections1 and say1 that  good         
affections are one with wisdom1 and evil
 affections are contrary to  it4 ,when  
they had ascended the hill ,parnassus1  
some guards there  brought water in     
crystal cups from a fountain in the     
mount1 and said1  ,this is water from   
the fountain which1 according to ancient
 fable1 was  broken open by the hoof of 
the horse ,pegasus1 and was afterwards  
consecrated to nine virgins3 but by the 
winged horse ,pegasus they meant  the   
understanding of truth1 by which comes  
wisdom2 by the hoofs of his  feet they  
understood experiences whereby comes    
natural intelligence2 and  by the nine  
virgins they understood knowledges and  
sciences of every  kind4 ,these things  
are now called fables2 but they were    
correspondences1  agreeable to the      
primeval method of speaking4 ,then those
 who attended  the three strangers said1
 ,be not surprised2 the guards are told 
thus to  speak2 but we know that to     
drink water from the fountain1 means to 

be  instructed concerning truths1 and by
 truths concerning goods1 and  thereby  
to grow wise4 ,after this1 they entered 
the ,palladium1 and with  them the three
 novitiates1 the priest1 the politician1
 and the  philosopher2 and immediately  
the laureled sophi who were seated at   
the  tables1 asked1 ,,what ,,news ,,from
 ,,the ,,earth8 ,they replied1 ,this is 
news2  that a certain person declares   
that he converses with angels1 and has  
his sight opened into the spiritual     
world1 equally as into the natural      
world2 and he brings thence much new    
information1 and1 among other           
particulars1 asserts1 that a man lives a
 man after death1 as he lived  before in
 the world2 that he sees1 hears1 speaks1
 as before in the  world2 that he is    
clothed and decked with ornaments1 as   
before in the  world2 that he hungers   
and thirsts1 eats and drinks1 as before 
in the  world2 that he enjoys conjugial 
delights1 as before in the world2 that  
he sleeps and wakes1 as before in the   

world2 that in the spiritual world      
there are land and water1 mountains and 
hills1 plains and valleys1  fountains   
and rivers1 paradises and groves2 also  
that there are palaces  and houses1     
cities and villages1 as in the natural  
world2 and further1  that there are     
writings and books1 employments and     
trades2 also precious  stones1 gold and 
silver2 in a word1 that there are all   
such things there  as there are on      
earth1 and that those things in the     
heavens are  infinitely more perfect2   
with this difference only1 that all     
things in  the spiritual world are from 
a spiritual origin1 and therefore are   
spiritual1 because they are from the sun
 of that world1 which is pure  love2    
whereas all things in the natural world 
are from a natural origin1  and         
therefore are natural and material1     
because they are from the sun of  that  
world1 which is pure fire2 in short1    
that a man after death is  perfectly a  
man1 yea more perfectly than before in  

the world2 for before  in the world he  
was in a material body1 but in the      
spiritual world he is  in a spiritual   
body4 ,hereupon the ancient sages asked1
 ,what do the  people on the earth think
 of such information8 ,the three        
strangers  replied1 ,we know that it is 
true1 because we are here1 and have     
viewed  and examined everything2        
wherefore we will tell you what has been
 said  and reasoned about it on earth4  
,then the ,,priest said1 ,those of our  
order1 when they first heard such       
relations1 called them visions1 then    
fictions2 afterwards they insisted that 
the man had seen spectres1 and  lastly  
they hesitated1 and said1 ',believe them
 who will2 we have  hitherto taught that
 a man will not be in a body after death
 until the  day of the last judgement4' 
,then the sages asked1 ,are there no    
intelligent persons among those of your 
order1 who can prove and evince  the    
truth1 that a man lives a man after     
death8 ,the priest said1 ,there  are    

indeed some who prove it1 but not to the
 conviction of others4 ,those  who prove
 it say1 that it is contrary to sound   
reason to believe1 that a  man does not 
live a man till the day of the last     
judgement1 and that in  the mean while  
he is a soul without a body4 ,what is   
the soul1 or where  is it in the        
interim8 ,is it a vapor1 or some wind   
floating in the  atmosphere1 or some    
thing hidden in the bowels of the earth8
 ,have the  souls of ,adam and ,eve1 and
 of all their posterity1 now for six    
thousand  years1 or sixty ages1 been    
flying about in the universe1 or been   
shut up  in the bowels of the earth1    
waiting for the last judgement8 ,what   
can be  more anxious and miserable than 
such an expectation8 ,may not their lot 
in such a case be compared with that of 
prisoners bound hand and foot1  and     
lying in a dungeon8 ,if such be a man's 
lot after death1 would it not  be better
 to be born an ass than a man8 ,is it   
not also contrary to  reason to believe1

 that the soul can be re-clothed with   
its body8 ,is not  the body eaten up by 
worms1 mice1 and fish8 ,and can a bony  
skeleton that  has been parched in the  
sun1 or mouldered into dust1 be         
introduced into  a new body8 ,and how   
could the cadaverous and putrid         
materials be  collected1 and reunited to
 the souls8 ,when such questions as     
these are  urged1 those of our order do 
not offer any answers grounded in       
reason1  but adhere to their creed1     
saying1 ',we keep reason under obedience
 to  faith4' ,with respect to collecting
 all the parts of the human body from   
the grave at the last day1 they say1    
',this is a work of omnipotence2'  and  
when they name omnipotence and faith1   
reason is banished2 and ,i am  free to  
assert1 that in such case sound reason  
is not appreciated1 and  by some is     
regarded as a spectre2 yea1 they can say
 to sound reason1  ',thou art unsound4' 
,on hearing these things1 the ,grecian  
sages said1  ,surely such paradoxes     

vanish and disperse of themselves1 as   
being full  of contradiction2 and yet in
 the world at this day they cannot be   
dispersed by sound reason4 ,what can be 
believed more paradoxical than  what is 
told respecting the last judgement2 that
 the universe will then  be destroyed1  
and that the stars of heaven will then  
fall down upon the  earth1 which is less
 than the stars2 and that then the      
bodies of men1  whether they be         
mouldering carcases1 or mummies eaten by
 men1 or reduced  to mere dust1 will    
meet and be united again with their     
souls8 ,we1 during  our abode in the    
world1 from the inductions of reason1   
believed the  immortality of the souls  
of men2 and we also assigned regions for
 the  blessed1 which we call the elysian
 fields2 and we believed that the soul  
was a human image or appearance1 but of 
a fine and delicate nature1  because    
spiritual4 ,after this1 the assembly    
turned to the other  stranger1 who in   
the world had been a ,,politician4 ,he  

confessed that he  did not believe in a 
life after death1 and that respecting   
the new  information which he had heard 
about it1 he thought it all fable and   
fiction4 ,in my meditations on the      
subject1 said he1 ,i used to say to     
myself1 ',how can souls be bodies8--does
 not the whole man lie dead in  the     
grave8--is not the eye there2 how can he
 see8--is not the ear there1  how can he
 hear8--whence must he have a mouth     
wherewith to speak8  ,supposing anything
 of a man to live after death1 must it  
not resemble a  spectre8 and how can a  
spectre eat and drink1 or how can it    
enjoy  conjugial delights8 whence can it
 have clothes1 houses1 meats1 c48       
,besides1 spectres1 which are mere      
aerial images1 appear as if they  really
 existed2 and yet they do not4 ,these   
and similar sentiments ,i used  to      
entertain in the world concerning the   
life of men after death2 but  now1 since
 ,i have seen all things1 and touched   
them with my hands1 ,i am  convinced by 

my very senses that ,i am a man as ,i   
was in the world2 so  that ,i know no   
other than that ,i live now as ,i lived 
formerly2 with only  this difference1   
that my reason now is sounder4 ,at times
 ,i have been  ashamed of my former     
thoughts4 ,the ,,philosopher gave much  
the same  account of himself as the     
politician had done2 only differing in  
this  respect1 that he considered the   
new relations which he had heard        
concerning a life after death1 as having
 reference to opinions and  hypotheses  
which he had collected from the ancients
 and moderns4 ,when  the three strangers
 had done speaking1 the sophi were all  
in amazement2  and those who were of the
 ,socratic school1 said1 that from the  
news they  had heard from the earth1 it 
was quite evident1 that the interiors of
  human minds had been successively     
closed2 and that in the world at this   
time a belief in what is false shines as
 truth1 and an infatuated  ingenuity as 
wisdom2 and that the light of wisdom1   

since their times1  has descended from  
the interiors of the brain into the     
mouth beneath the  nose1 where it       
appears to the eyes as a shining of the 
lip1 while the  speech of the mouth     
thence proceeding appears as wisdom4    
,hereupon one of  the young scholars    
said1 ,how stupid are the minds of the  
inhabitants of  the earth at this day6  
,i wish we had here the disciples of    
,heraclitus1  who weep at every thing1  
and of ,democritus1 who laugh at every  
thing2  for then we should hear much    
lamentation and much laughter4 ,when the
  assembly broke up1 they gave the three
 novitiates the insignia of their       
authority1 which were copper plates1 on 
which were engraved some  hieroglyphic  
characters2 with which they took their  
leave and departed4    #ahc4 ,,the      
,,second ,,memorable ,,relation4 ,i saw 
in the eastern quarter a grove  of      
palm-trees and laurels1 set in winding  
rows1 which ,i approached and  entered2 
and walking in the winding paths ,i saw 

at the end a garden1  which formed the  
centre of the grove4 ,there was a little
 bridge dividing  the grove from the    
garden1 and at the bridge two gates1 one
 on the side  next the grove1 and the   
other on the side next the garden4 ,and 
as ,i drew  near1 the keeper opened the 
gates1 and ,i asked him the name of the 
garden4 ,he said1 ,,adramandoni2 which  
is the delight of conjugial love4  ,i   
entered1 and lo6 there were olive-trees2
 and among them ran pendulous  vines1   
and underneath and among them were      
shrubs in flower4 ,in the midst  of the 
garden was a grassy circus1 on which    
were seated husbands and  wives1 and    
youths and maidens1 in pairs2 and in the
 midst of the circus1  on an elevated   
piece of ground1 there was a little     
fountain1 which1 from  the strength of  
its spring1 threw its water to a        
considerable height4 ,on  approaching   
the circus ,i saw two angels clad in    
purple and scarlet1 in  conversation    
with those who were seated on the grass4

 ,they were  conversing respecting the  
origin of conjugial love1 and respecting
 its  delights2 and this being the      
object of their discourse1 the attention
  was eager1 and the reception full2 and
 hence there was an exaltation in  the  
speech of the angels as from the fire of
 love4 ,i collected the  following      
summary of what was said4 ,they began   
with the difficulty of  investigating   
and perceiving the origin of conjugial  
love2 because its  origin is divinely   
celestial1 it being divine love1 divine 
wisdom1 and  divine use1 which three    
proceed as a one from the ,lord1 and    
hence flow  as a one into the souls of  
men1 and through their souls into their 
minds1 and there into the interior      
affections and thoughts1 and through    
these into the desires next to the body1
 and from these through the  breast into
 the genital region1 where all          
principles derived from their  first    
origin exist together1 and1 in union    
with successive principles1  constitute 

conjugial love4 ,after this the angels  
said1 ,let us  communicate together by  
questions and answers2 since the        
perception of a  thing1 imbibed by      
hearing only1 flows in indeed1 but does 
not remain  unless the bearer also      
thinks of it from himself1 and asks     
questions  concerning it4 ,then some of 
that conjugial assembly said to the     
angels1  ,we have heard that the origin 
of conjugial love is divinely celestial2
  because it is by virtue of influx from
 the ,lord into the souls of men2  and1 
as it is from the ,lord1 that it is     
love1 wisdom1 and use1 which are  three 
essentials1 together constituting one   
divine essence1 and that  nothing but   
what is of the divine essence can       
proceed from him1 and flow  into the    
inmost principle of man 7homo71 which is
 called his soul2 and  that these three 
essentials are changed into analogous   
and corresponding  principles in their  
descent into the body4 ,we ask therefore
 now in the  first place1 ,what is meant

 by the third proceeding divine         
essential1  which is called use8 ,the   
angels replied1 ,love and wisdom1       
without use1  are only abstract ideas of
 thought2 which also after some         
continuance in  the mind pass away like 
the winds2 but in use they are collected
  together1 and therein become one      
principle1 which is called real4 ,love  
cannot rest unless it is as work2 for   
love is the essential active  principle 
of life2 neither can wisdom exist and   
subsist unless when it  is at work from 
and with love2 and to work is use2      
therefore we define  use to be the doing
 good from love by wisdom2 use being    
essential good4  ,as these three        
essentials1 love1 wisdom1 and use1 flow 
into the souls of  men1 it may appear   
from what ground it is said1 that all   
good is from  ,god2 for every thing done
 from love by wisdom1 is called good2   
and use  also is something done4 ,what  
is love without wisdom but a mere       
infatuation8 and what is love with      

wisdom without use1 but a puff of the   
mind8 ,whereas love and wisdom with use 
not only constitute man 7homo71  but    
also are man2 yea1 what possibly you    
will be surprised at1 they  propagate   
man2 for in the seed of a man 7vir7 is  
his soul in a perfect  human form1      
covered with substances from the purest 
principles of  nature2 whereof a body is
 formed in the womb of the mother4 ,this
 is the  supreme and ultimate use of the
 divine love by the divine wisdom4      
,finally the angels said1 ,we will hence
 come to this conclusion1 that  all     
fructification1 propagation1 and        
prolification1 is originally  derived   
from the influx of love1 wisdom1 and use
 from the ,lord1 from an  immediate     
influx into the souls of men1 from a    
mediate influx into the  souls of       
animals1 and from an influx still more  
mediate into the inmost  principles of  
vegetables2 and all these effects are   
wrought in ultimates  from first        
principles4 ,that fructifications1      

propagations1 and  prolifications1 are  
continuations of creation1 is evident2  
for creation  cannot be from any other  
source1 than from divine love by divine 
wisdom  in divine use2 wherefore all    
things in the universe are procreated   
and  formed from use1 in use1 and for   
use4 ,afterwards those who were seated  
on the grassy couches1 asked the angels 
,whence are the innumerable and         
ineffable delights of conjugial love8   
,the angels replied1 ,they are  from the
 uses of love and wisdom1 as may be     
plain from this  consideration1 that so 
far as any one loves to grow wise1 for  
the sake  of genuine use1 so far he is  
in the vein and potency of conjugial    
love2  and so far as he is in these two1
 so far he is in the delights thereof4  
,use effects this2 because love and     
wisdom are delighted with each other1   
and as it were sport together like      
little children2 and as they grow up1   
they enter into genial conjunction1     
which is effected by a kind of          

betrothing1 nuptial solemnity1 marriage1
 and propagation1 and this with         
continual variety to eternity4 ,these   
operations take place between love  and 
wisdom inwardly in use4 ,those delights 
in their first principles are           
imperceptible2 but they become more and 
more perceptible as they descend  thence
 by degrees and enter the body4 ,they   
enter by degrees from the  soul into the
 interiors of a man's mind1 from these  
into its exteriors1  from these into the
 bosom1 and from the bosom into the     
genital region4  ,those celestial       
nuptial sports in the soul are not at   
all perceived by  man2 but they thence  
insinuate themselves into the interiors 
of the mind  under a species of peace   
and innocence1 and into the exteriors of
 the  mind under a species of           
blessedness1 satisfaction1 and delight2 
in the  bosom under a species of the    
delights of inmost friendship2 and in   
the  genital region1 from continual     
influx even from the soul with the      

essential sense of conjugial love1 as   
the delight of delights4 ,these  nuptial
 sports of love and wisdom in use in the
 soul1 in proceeding  towards the bosom1
 become permanent1 and present          
themselves sensible  therein under an   
infinite variety of delights2 and from  
the wonderful  communication of the     
bosom with the genital region1 the      
delights therein  become the delights of
 conjugial love1 which are superior to  
all other  delights in heaven and in the
 world2 because the use of conjugial    
love  is the most excellent of all uses1
 the procreation of the human race      
being thence derived1 and from the human
 race the angelic heaven4 ,to  this the 
angels added1 that those who are not    
principled in the love of  wisdom for   
the sake of use from the ,lord1 do not  
know anything  concerning the variety of
 the innumerable delights of love truly 
conjugial2 for with those who do not    
love to grow wise from genuine  truths1 
but love to be insane from false        

principles1 and by this  insanity       
perform evil uses from some particular  
love1 the way to the  soul is closed3   
hence the heavenly nuptial sports of    
love and wisdom in  the soul1 being more
 and more intercepted1 cease1 and       
together with them  conjugial love      
ceases with its vein1 its potency1 and  
its delights4 ,on  hearing these        
statements the audience said1 ,we now   
perceive that  conjugial love is        
according to the love of growing wise   
for the sake of  uses from the ,lord4   
,the angels replied that it was so4 ,and
 instantly  upon the heads of some of   
the audience there appeared wreaths of  
flowers2 and on their asking1 ,why is   
this8 the angels said1 ,because  they   
have understood more profoundly3 and    
immediately they departed  from the     
garden1 and the latter in the midst of  
them4           99       99       99    
99       99    ,,on ,,the ,,change ,,of 
,,the ,,state ,,of ,,life ,,which       
,,takes ,,place ,,with ,,men ,,and      

,,women  ,,by ,,marriage4    #ahd4 ,what
 is meant by states of life1 and their  
changes1 is very well  known to the     
learned and the wise1 but unknown to the
 unlearned and the  simple2 wherefore it
 may be expedient to premise somewhat on
 the  subject4 ,the state of a man's    
life is its quality2 and as there are in
  every man two faculties which         
constitute his life1 and which are      
called  the understanding and the will1 
the state of a man's life is its quality
  as to the understanding and the will4 
,hence it is evident1 that changes  of  
the state of life mean changes of       
quality as to the things  appertaining  
to the understanding and the will4 ,that
 every man is  continually changing as  
to those two principles1 but with a     
distinction  of variations before       
marriage and after it1 is the point     
proposed to be  proved in this section2 
which shall be done in the following    
propositions3--,i4 ,the state of a man's
 7homo7 life from infancy even to  the  

end of his life1 and afterwards to      
eternity1 is continually  changing4     
,,ii4 ,in like manner a man's internal  
form which is that of  his spirit1 is   
continually changing4 ,,iii4 ,these     
changes differ in the  case of men and  
of women2 since men from creation are   
forms of  knowledge1 intelligence1 and  
wisdom1 and women are forms of the love 
of  those principles as existing with   
men4 ,,iv4 ,with men there is an        
elevation of the mind into superior     
light1 and with women an elevation  of  
the mind into superior heat3 and that   
the woman is made sensible of  the      
delights of her heat in the man's light4
 ,v4 ,with both men and  women1 the     
states of life before marriage are      
different from what they  are           
afterwards4 ,,vi4 ,with married partners
 the states of life after  marriage are 
changed and succeed each other according
 to the  conjunctions of their minds by 
conjugial love4 ,,vii4 ,marriage also   
induces other forms in the souls and    

minds of married partners4 ,,viii4  ,the
 woman is actually formed into a wife   
according to the description  in the    
book of creation4 ,,ix4 ,this formation 
is effected on the part of  the wife by 
secret means2 and this is meant by the  
woman's being created  while the man    
slept4 ,x4 ,this formation on the part  
of the wife is  affected by the         
conjunction of her own will with the    
internal will of  the man4 ,,xi4 ,the   
end herein is1 that the will of both    
became one1 and  that thus both may     
become one man 7homo74 ,,xii4 ,this     
formation on the  part of the wife is   
affected by an appropriation of the     
affections of  the husband4 ,,xiii4     
,this formation on the part of the wife 
is effected  by a reception of the      
propagations of the soul of the husband1
 with the  delight arising from her     
desire to be the love of her husband's  
wisdom4  ,,xiv4 ,thus a maiden is formed
 into a wife1 and a youth into a        
husband4  ,,xv4 ,in the marriage of one 

man with one wife1 between whom there   
exists  love truly conjugial1 the wife  
becomes more and more a wife and the    
husband more and more a husband4 ,,xvi4 
,thus also their forms are  successively
 perfected and ennobled from within4    
,,xvii4 ,children born  of parents who  
are principled in love truly conjugial1 
derive from them  the conjugial         
principle of good and truth2 whence they
 have an  inclination and faculty1 if   
sons1 to perceive the things relating to
  wisdom1 and if daughters1 to love     
those things which wisdom teaches4      
,,xviii4 ,the reason of this is because 
the soul of the offspring is from  the  
father and its clothing from the mother4
 ,we proceed to the  explanation of each
 article4    #ahe4 ,i4 ,,the ,,state    
,,of ,a ,,man',s 7homo7 ,,life1 ,,from  
,,infancy ,,even ,,to ,,the ,,end  ,,of 
,,his ,,life1 ,,and ,,afterwards ,,to   
,,eternity1 ,,is ,,continually          
,,changing4 ,the  common states of a    
man's life are called infancy1          

childhood1 youth1  manhood1 and old age4
 ,that every man1 whose life is         
continued in the  world1 successively   
passes from one state into another1 thus
 from the  first to the last1 is well   
known4 ,the transitions into those ages 
only  become evident by the intervening 
spaces of time3 that nevertheless they  
are progressive from one moment to      
another1 thus continual1 is obvious  to 
reason2 for the case is similar with a  
man as with a tree1 which  grows and    
increases every instant of time1 even   
the most minute1 from  the casting of   
the seed into the earth4 ,these         
momentaneous progressions  are also     
changes of state2 for the subsequent    
adds something to the  antecedent1 which
 perfects the state4 ,the changes which 
take place in a  man's internals1 are   
more perfectly continuous than those    
which take  place in his externals2     
because a man's internals1 by which we  
mean the  things appertaining to his    
mind or spirit1 are elevated into a     

superior  degree above his externals2   
and in those principles which are in a  
superior degree1 a thousand effects take
 place in the same instant in  which one
 effect is wrought in externals4 ,the   
changes which take place  in internals1 
are changes of the state of the will as 
to affections1 and  of the state of the 
understanding as to thoughts4 ,the      
successive changes  of state of the     
latter and of the former are            
specifically meant in the  proposition4 
,the changes of these two lives or      
faculties are perpetual  with every man 
from infancy even to the end of his     
life1 and afterwards  to eternity2      
because there is no end to knowledge1   
still less to  intelligence1 and least  
of all to wisdom2 for there is infinity 
and  eternity in the extent of these    
principles1 by virtue of the ,infinite  
and ,eternal ,one1 from whom they are   
derived4 ,hence comes the  philosophical
 tenet of the ancients1 that everything 
is divisible in  infinitum2 to which may

 be added1 that it is multiplicable in  
like  manner4 ,the angels assert1 that  
by wisdom from the ,lord they are being 
perfected to eternity2 which also means 
to infinity2 because eternity is  the   
infinity of time4    #ahf4 ,,ii4 ,,in   
,,like ,,manner ,a ,,man',s 7homo7      
,,internal ,,form ,,which ,,is ,,that   
,,of  ,,his ,,spirit1 ,,is ,,continually
 ,,changing4 ,the reason why this form  
is  continually changing as the state of
 the man's life is changed1 is1  because
 there is nothing that exists but in a  
form1 and state induces  that form2     
wherefore it is the same whether we say 
that the state of a  man's life is      
changed1 or that its form is changed4   
,all a man's  affections and thoughts   
are in forms1 and thence from forms2 for
 forms  are their subjects4 ,if         
affections and thoughts were not in     
subjects1  which are formed1 they might 
exist also in skulls without a brain2   
which  would be the same thing as to    
suppose sight without an eye1 hearing   

without an ear1 and taste without a     
tongue4 ,it is well known that there    
are subjects of these senses1 and that  
these subjects are forms4 ,the  state of
 life1 and thence the form1 with a man1 
is continually changing2  because it is 
a truth which the wise have taught and  
still teach1 that  there does not exist 
a sameness1 or absolute identity of two 
things1  still less of several2 as there
 are not two human faces the same1 and  
still less several3 the case is similar 
in things successive1 in that no        
subsequent state of life is the same as 
a preceding one2 whence it  follows1    
that there is a perpetual change of the 
state of life with  every man1          
consequently also a perpetual change of 
form1 especially of  his internals4 ,but
 as these considerations do not teach   
anything  respecting marriages1 but only
 prepare the way for knowledges         
concerning  them1 and since also they   
are mere philosophical inquiries of the 
understanding1 which1 with some persons1

 are difficult of apprehension1  we will
 pass them without further discussion4  
#ahg4 ,,iii4 ,,these ,,changes ,,differ 
,,in ,,the ,,case ,,of ,,men ,,and ,,of 
,,women2 ,,since  ,,men ,,from          
,,creation ,,are ,,forms ,,of           
,,knowledge1 ,,intelligence1 ,,and      
,,wisdom2 ,,and  ,,women ,,are ,,forms  
,,of ,,the ,,love ,,of ,,those          
,,principles ,,as ,,existing ,,with     
,,men4  ,that men were created forms of 
the understanding1 and that women were  
created forms of the love of the        
understanding of men1 may be explained  
above1 n4 #ij4 ,that the changes of     
state1 which succeed both with men and  
women from infancy to mature age1 are   
for the perfecting of forms1 the        
intellectual form with men1 and the     
voluntary with women1 follows as a      
consequence3 hence it is clear1 that the
 changes with men differ from  those    
with women2 nevertheless with both1 the 
external form which is of  the body is  
perfected according to the perfecting of

 the internal form  which is of the     
mind2 for the mind acts upon the body1  
and not vice  versa4 ,this is the reason
 why infants in heaven become men of    
stature  and comeliness according as    
they increase in intelligence2 it is    
otherwise with infants on earth1 because
 they are encompassed with a  material  
body like the animals2 nevertheless they
 agree in this1 that  they first grow in
 inclination to such things as allure   
their bodily  senses1 and afterwards by 
little and little to such things as     
affect the  internal thinking sense1 and
 by degrees to such things as tincture  
the  will with affection2 and when they 
arrive at an age which is midway        
between mature and immature1 the        
conjugial inclination begins1 which is  
that of a maiden to a youth1 and of a   
youth to a maiden2 and as maidens  in   
the heavens1 like those on earth from an
 innate prudence conceal  their         
inclination to marriage1 the youths     
there know no other than that  they     

affect the maidens with love2 and this  
also appears to them in  consequence of 
their masculine eagerness2 which they   
also derive from an  influx of love from
 the fair sex2 concerning which influx  
we shall speak  particularly elsewhere4 
,from these considerations the truth of 
the  proposition is evident1 that the   
changes of state with men differ from   
those with women2 since men from        
creation are forms of knowledge1        
intelligence and wisdom1 and women are  
forms of the love of those  principles  
as existing with men4    #ahh4 ,,iv4    
,,with ,,men ,,there ,,is ,,an          
,,elevation ,,of ,,the ,,mind ,,into    
,,superior ,,light1  ,,and ,,with       
,,women ,,an ,,elevation ,,of ,,the     
,,mind ,,into ,,superior ,,heat2 ,,and  
,,the  ,,woman ,,is ,,made ,,sensible   
,,of ,,the ,,delights ,,of ,,her ,,heat 
,,in ,,the ,,man',s ,,light4  ,by the   
light into which men are elevated1 we   
mean intelligence and  wisdom2 because  
spiritual light1 which proceeds from the

 sun of the  spiritual world1 which sun 
in its essence is love1 acts in equality
 or  unity with those two principles2   
and by the heat into which women are    
elevated1 we mean conjugial love because
 spiritual heat1 which proceeds  from   
the sun of that world1 in its essence is
 love1 and with women it is  love       
conjoining itself with intelligence and 
wisdom in men2 which love  in its       
complex is called conjugial love1 and by
 determination becomes  that love4 ,it  
is called elevation into superior light 
and heat1 because  it is elevation into 
the light and heat which the angels of  
the superior  heavens enjoy3 it is also 
an actual elevation1 as from a thick    
mist into  pure air1 and from an        
inferior region of the air into a       
superior1 and  from thence into ether2  
therefore elevation into superior light 
with men  is elevation into superior    
intelligence1 and thence into wisdom2 in
  which also there are ascending degrees
 of elevation2 but elevation into       

superior heat with women is an elevation
 into chaster and purer  conjugial love1
 and continually towards the conjugial  
principle1 which  from creation lies    
concealed in their inmost principles4   
,these  elevations1 considered in       
themselves1 are openings of the mind2   
for the  human mind is distinguished    
into regions1 as the world is           
distinguished  into regions as to the   
atmosphere2 the lowest of which is the  
watery1  the next above is the aerial1  
and still higher is the ethereal1 above 
which there is also the highest3 into   
similar regions the mind of man is      
elevated as it is opened1 with men by   
wisdom1 and with women by love  truly   
conjugial4    #ahi4 ,we have said1 that 
the woman is made sensible of the       
delights of  her heat in the man's      
light2 by which we mean that the woman  
is made  sensible of the delights of her
 love in the man's wisdom1 because      
wisdom  is the receptacle2 and wherever 
love finds such a receptacle            

corresponding to itself1 it is in the   
enjoyment of its delights3 but we  do   
not mean1 that heat with its light is   
delighted out of forms1 but  within     
them2 and spiritual heat is delighted   
with spiritual light in  their forms to 
a greater degree1 because those forms by
 virtue of wisdom  and love are vital1  
and thereby susceptible4 ,this may be   
illustrated by  what are called the     
sports of heat with light in the        
vegetable kingdom3  out of the vegetable
 there is only a simple conjunction of  
heat and  light1 but within it there is 
a kind of sport of the one with the     
other2  because there they are in forms 
or receptacles2 for they pass through   
astonishing meandering ducts1 and in the
 inmost principles therein they  tend to
 use in bearing fruit1 and also breathe 
forth their satisfactions  far and wide 
into the atmosphere1 which they fill    
with fragrance4 ,the  delight of        
spiritual heat with spiritual light is  
more vividly  perceivable in human      

forms1 in which spiritual heat is       
conjugial love1  and spiritual light is 
wisdom4    #aij4 ,v4 ,,with ,,both ,,men
 ,,and ,,women1 ,,the ,,states ,,of     
,,life ,,before ,,marriage ,,are        
,,different ,,from ,,what ,,they ,,are  
,,afterwards4 ,before marriage1 each sex
  passes through two states1 one        
previous and the other subsequent to the
  inclination for marriage4 ,the changes
 of both these states1 and the          
consequent formations of minds1 proceed 
in successive order according to  their 
continual increase2 but we have not     
leisure now to describe these  changes1 
which are various and different in their
 several subjects4 ,the  inclination to 
marriage1 previous to marriage1 are only
 imaginary in the  mind1 and become more
 and more sensible in the body2 but the 
states  thereof after marriage are      
states of conjunction and also of       
prolification1 which1 it is evident1    
differ from the forgoing states as      
effects differ from intentions4    #aia4

 ,,vi4 ,,with ,,married ,,partners ,,the
 ,,states ,,of ,,life ,,after ,,marriage
 ,,are  ,,changed ,,and ,,succeed ,,each
 ,,other ,,according ,,to ,,the         
,,conjunctions ,,of ,,their  ,,minds    
,,by ,,conjugial ,,love4 ,the reason why
 changes of the state and the           
successions thereof after marriage1 with
 both the man and the wife1 are         
according to conjugial love with each1  
and thus are either conjunctive  or     
disjunctive of their minds1 is1 because 
conjugial love is not only  various but 
also different with conjugial pairs3    
various1 with those who  love each other
 interiorly2 for with such it has its   
intermissions1  notwithstanding its     
being inwardly in its heat regular and  
permanent2  but it is different with    
those who love each other only          
exteriorly2 for  with such its          
intermissions do not proceed from       
similar causes1 but from  alternate cold
 and heat4 ,the true ground of these    
differences is1 that  with the latter   

the body is the principal agent1 the    
ardour of which  spreads itself around1 
and forcibly draws into communion with  
it the  inferior principles of the mind2
 whereas1 with the former1 who love each
  other interiorly1 the mind is the     
principal agent1 and brings the body    
into communion with it4 ,it appears as  
if love ascended from the body  into the
 soul2 because as soon as the body      
catches the allurement1 it  enters      
through the eyes1 as through doors1 into
 the mind1 and thus  through the sight1 
as through an outer court1 into the     
thoughts1 and  instantly into the love3 
nevertheless it descends from the mind1 
and  acts upon the inferior principles  
according to their orderly  arrangement2
 therefore the lascivious mind acts     
lasciviously1 and the  chaste mind      
chastely2 and the latter arranges the   
body1 whereas the  former is arranged by
 the body4    #aib4 ,,vii4 ,,marriage   
,,also ,,induces ,,other ,,forms ,,in   
,,the ,,souls ,,and ,,minds ,,of        

,,married ,,partners4 ,that marriage has
 this effect cannot be observed in  the 
natural world2 because in this world    
souls and minds are encompassed  with a 
material body1 through which the mind   
rarely shines3 the men  7homines7 also  
of modern times1 more than the ancients1
 are taught  from their infancy to      
assume feigned countenances1 whereby    
they deeply  conceal the affections of  
their minds2 and this is the reason why 
the  forms of minds are not known and   
distinguished according to their        
different quality1 as existing before   
marriage and after it3  nevertheless    
that the forms of souls and minds differ
 after marriage  from what they were    
before1 is very manifest from their     
appearance in  the spiritual world2 for 
they are then spirits and angels1 who   
are minds  and souls in a human form1   
stripped of their outward coverings1    
which  had been composed of watery and  
earthy elements1 and of aerial vapors   
thence arising2 and when these are cast 

off1 the forms of the minds are  plainly
 seen1 such as they had been inwardly in
 their bodies2 and then  it is clearly  
perceived1 that there is a difference in
 regard to those  forms with those who  
live in marriage1 and with those who do 
not4 ,in  general1 married partners have
 an interior beauty of countenance1 the 
man deriving from the wife the ruddy    
bloom of her love1 and the wife  from   
the man the fair splendor of his wisdom2
 for two married partners  in the       
spiritual world are united as to their  
souls2 and moreover there  appears in   
each a human fulness4 ,this is the case 
in heaven1 because  there are no        
marriages 7conjugia7 in any other place2
 beneath heaven  there are only nuptial 
connections 7connubia71 which are       
alternately  tied and loosed4    #aic4  
,,viii4 ,,the ,,woman ,,is ,,actually   
,,formed ,,into ,a ,,wife1 ,,according  
,,to ,,the  ,,description ,,in ,,the    
,,book ,,of ,,creation4 ,in this book it
 is said1 that the  woman was created   

out of the man's rib1 and that the man  
said1 when she  was brought to him1     
,this is bone of my bones1 and flesh of 
my flesh2  and she shall be called ,eve 
7,ischah71 because she was taken out of 
man  7,isch73 ,gen4 chap4 ii4 #ba-bc4 ,a
 rib of the breast1 in the ,word1       
signifies1 in the spiritual sense1      
natural truth4 ,this is signified by    
the ribs which the bear carried between 
his teeth1 ,dan4 vii4 #e2 for  bears    
signify those who read the ,word in the 
natural sense1 and see  truths therein  
without understanding3 the man's breast 
signifies that  essential and peculiar  
principle1 which is distinguished from  
the breast  of the woman3 that this is  
wisdom1 may be seen above1 n4 #ahg2 for 
truth  supports wisdom as the ribs do   
the breast4 ,these things are signified1
  because the breast is that part of a  
man in which all his principles are  as 
in their centre4 ,from these            
considerations1 it is evident1 that the 
woman was created out of the man by a   

transfer of his peculiar wisdom1  which 
is the same thing as to be created out  
of natural truth2 and that  the love    
thereof was transferred from the man    
into the woman1 to the end  that        
conjugial love might exist2 and that    
this was done in order that  the love of
 the wife and not self-love might be in 
the man3 for the  wife1 in consequence  
of her innate disposition1 cannot do    
otherwise than  convert self-love1 as   
existing with the man1 into his love to 
herself2  and ,i have been informed1    
that this is effected by virtue of the  
wife's  love itself1 neither the man nor
 the wife being conscious of it3 hence1 
no man can possibly love his wife with  
true conjugial love1 who from a         
principle of self-love is vain and      
conceited of his own intelligence4      
,when this arcanum relating to the      
creation of the woman from the man1 is  
understood1 it may then be seen1 that   
the woman in like manner is as it  were 
created or formed from the man in       

marriage2 and that this is  effected by 
the wife1 or rather through her by the  
,lord1 who imparts  inclinations to     
women whereby they produce such an      
effect3 for the wife  receives into     
herself the image of a man1 and thereby 
appropriates to  herself his affections1
 as may be seen above1 n4 #ahc2 and     
conjoins the  man's internal will with  
her own1 of which we shall treat        
presently2 and  also claims to herself  
the propagated forms 7propagines7 of his
 soul1  of which also we shall speak    
elsewhere4 ,from these considerations it
 is  evident1 that1 according to the    
description in the book of ,genesis1    
interiorly understood1 a woman is formed
 into a wife by such things as  she     
takes out of the husband and his breast1
 and implants in herself4    #aid4 ,,ix4
 ,,this ,,formation ,,is ,,effected ,,on
 ,,the ,,part ,,of ,,the ,,wife ,,by    
,,secret  ,,means2 ,,and ,,this ,,is    
,,meant ,,by ,,the ,,woman',s ,,being   
,,created ,,while ,,the ,,man  ,,slept4 

,it is written in the book of ,genesis1 
that ,jehovah ,god caused a  deep sleep 
to fall upon ,adam1 so that he slept2   
and that then he took  one of his ribs1 
and builded it into a woman3 chap4 ii4  
#ba1 #bb4 ,that by  the man's sleep and 
sleeping is signified his entire        
ignorance that the  wife is formed and  
as it were created from him1 appears    
from what was  shewn in the preceding   
chapter1 and also from the innate       
prudence and  circumspection of wives1  
not to divulge anything concerning their
 love1  or their assumption of the      
affections of the man's life1 and       
thereby of  the transfer of his wisdom  
into themselves4 ,that this is effected 
on the  part of the wife without the    
husband's knowledge1 and while he is as 
it  were sleeping1 thus by secret means1
 is evident from what was explained     
above1 n4 #aff-afh2 where also it is    
clearly shewn1 that the prudence  with  
which women are influenced herein1 was  
implanted in them from  creation1 and   

consequently from their birth1 for      
reasons of necessity1  so that conjugial
 love1 friendship1 and confidence1 and  
thereby the  blessedness of dwelling    
together and a happy life1 may be       
secured3  wherefore for the right       
accomplishing of this1 the man is       
enjoined to  leave his father and mother
 and to cleave to his wife1 ,gen4 ii4   
#bd2  ,matt4 xix4 #d1 #e4 ,the father   
and mother1 whom the man is to leave1 in
 a  spiritual sense signify his proprium
 of will and proprium of  understanding2
 and the proprium of a man's 7homo7 will
 is to love  himself1 and the proprium  
of his understanding is to love his own 
wisdom2 and to cleave to his wife       
signifies to devote himself to the  love
 of his wife4 ,those two propriums are  
deadly evils to man1 if they  remain    
with him1 and the love of those two     
propriums is changed into  conjugial    
love1 so far as a man cleaves to his    
wife1 that is1 so far as  he receives   
her love2 see above1 n4 #aic1 and       

elsewhere4 ,to sleep  signifies to be in
 ignorance and unconcern2 a father and a
 mother  signify the two propriums of a 
man 7homo71 the one of the will and  the
 other of the understanding2 and to     
cleave to1 signifies to devote  one's   
self to the love of any one1 as might be
 abundantly confirmed from  passages in 
other parts of the ,word2 but this would
 be foreign to our  present subject4    
#aie4 ,x4 ,,this ,,formation ,,on ,,the 
,,part ,,of ,,the ,,wife ,,is ,,effected
 ,,by ,,the  ,,conjunction ,,of ,,her   
,,own ,,will ,,with ,,the ,,internal    
,,will ,,of ,,the ,,man4 ,that the  man 
possesses rational and moral wisdom1 and
 that the wife conjoins  herself with   
those things which relate to his moral  
wisdom1 may be seen  above1 n4 #afc-afe4
 ,the things which relate to rational   
wisdom constitute  the man's            
understanding1 and those which relate to
 moral wisdom  constitute his will4 ,the
 wife conjoins herself with those things
 which  constitute the man's will4 ,it  

is the same1 whether we say that the    
wife  conjoins herself1 or that she     
conjoins her will to the man's will2    
because she is born under the influence 
of the will1 and consequently in  all   
her actions acts from the will4 ,the    
reason why it is said with the  man's   
internal will1 is1 because the man's    
will resides in his  understanding1 and 
the man's intellectual principle is the 
inmost  principle of the woman1         
according to what was observed above    
concerning  the formation of the woman  
from the man1 n4 #cb1 and in other      
places4 ,the  man has also an external  
will2 but this frequently takes its     
tincture  from simulation and           
dissimulation4 ,this will the wife      
notices2 but she  does not conjoin      
herself with it1 except pretendedly or  
in the way of  sport4    #aif4 ,,xi4    
,,the ,,end ,,herein ,,is1 ,,that ,,the 
,,will ,,of ,,both ,,may ,,become ,,one1
 ,,and  ,,that ,,thus ,,both ,,may      
,,become ,,one ,,man 7homo73 for whoever

 conjoins to  himself the will of       
another1 also conjoins to himself his   
understanding2  for the understanding   
regarded in itself is merely the        
minister and  servant of the will4 ,that
 this is the case1 appears evidently    
from the  affection of love1 which moves
 the understanding to think as it       
directs4  ,every affection of love      
belongs to the will2 for what a man     
loves that  he also wills4 ,from these  
considerations it follows1 that whoever 
conjoins to himself the will of a man   
conjoins to himself the whole man3      
hence it is implanted as a principle in 
the wife's love to unite the  will of   
her husband to her own will2 for hereby 
the wife becomes the  husband's1 and the
 husband the wife's2 thus both become   
one man  7homo74    #aig4 ,,xii4 ,,this 
,,formation 7,,on ,,the ,,part ,,of     
,,the ,,wife7 ,,is ,,effected ,,by ,,an 
,,appropriation ,,of ,,the ,,affections 
,,of ,,the ,,husband4 ,this article     
agrees with  the two preceding1 because 

affections are of the will2 for         
affections  which are merely derivations
 of the love1 form the will1 and make   
and  compose it2 but these affections   
with men are in the understanding1      
whereas with women they are in the will4
    #aih4 ,,xiii4 ,,this ,,formation    
7,,on ,,the ,,part ,,of ,,the ,,wife7   
,,is ,,effected ,,by ,a  ,,reception    
,,of ,,the ,,propagations ,,of ,,the    
,,soul ,,of ,,the ,,husband1 ,,with     
,,the  ,,delight ,,arising ,,from ,,her 
,,desire ,,to ,,be ,,the ,,love ,,of    
,,her ,,husband',s ,,wisdom4  ,this     
coincides with what was explained above1
 n4 #agb1 #agc1 therefore any  further  
explanation is needless4 ,conjugial     
delights with wives arise  solely from  
their desire to be one with their       
husbands1 as good is one  with truth in 
the spiritual marriage4 ,that conjugial 
love descends from  this spiritual      
marriage1 has been proved above in the  
chapter which  treats particularly on   
that subject2 hence it may be seen1 as  

in an  image1 that the wife conjoins the
 man to herself1 as good conjoins truth 
to itself2 and that the man reciprocally
 conjoins himself to the wife1          
according to the reception of her love  
in himself1 as truth reciprocally       
conjoins itself to good1 according to   
the reception of good in itself2  and   
that thus the love of the wife forms    
itself by the wisdom of the  husband1 as
 good forms itself by truth2 for truth  
is the form of good4  ,from these       
considerations it is also evident1 that 
conjugial delights  with the wife       
originate principally in her desiring to
 be one with the  husband1 consequently 
to be the love of her husband's wisdom2 
for in  such case she is made sensible  
of the delights of her own heat in the  
man's light1 according to what was      
explained in ,article ,,iv41 n4 #ahh4   
#aii4 ,,xiv4 ,,thus ,a ,,maiden ,,is    
,,formed ,,into ,a ,,wife1 ,,and ,a     
,,youth ,,into ,a  ,,husband4 ,this     
flows as a consequence1 from what has   

been said above in  this and the        
foregoing chapter respecting the        
conjunction of married  partners into   
one flesh4 ,a maiden becomes or is made 
a wife1 because in  a wife there are    
principles taken out of the husband1 and
 therefore  supplemental1 which were not
 previously in her as a maiden3 a youth 
also  becomes or is made a husband1     
because in a husband there are          
principles  taken out of the wife1 which
 exalt his receptibility of love and    
wisdom1  and which were not previously  
in him as a youth3 this is the case with
  those who are principled in love truly
 conjugial4 ,that it is these who  feel 
themselves a united man 7homo71 and as  
it were one flesh1 may be  seen in the  
preceding chapter1 n4 #agh4 ,from these 
considerations it is  evident1 that with
 females the maiden principle is changed
 into that of  a wife1 and with men the 
youthful principle is changed into that 
of a  husband4 ,that this is the case1  
was experimentally confirmed to me in   

the spiritual world1 as follows3 ,some  
men asserted1 that conjunction  with a  
female before marriage is like          
conjunction with a wife after           
marriage4--,on hearing this1 the wives  
were very indignant1 and said3  ,there  
is no likeness at all in the two cases4 
,the difference between  them is like   
that between what is fancied and what is
 real4 ,hereupon  the men rejoined1 ,are
 you not females as before8 ,to this the
 wives  replied more sharply1 ,we are   
not females1 but wives2 you are in      
fancied  and not in real love2 you      
therefore talk fancifully4 ,then the men
 said1  ,if you are not females         
7feminae7 still you are women           
7mulieres73  and they replied1 ,in the  
first states of marriage we were women  
7mulieres72 but now we are wives4       
#bjj4 ,,xv4 ,,in ,,the ,,marriage ,,of  
,,one ,,man ,,with ,,one ,,wife1        
,,between ,,whom ,,there  ,,exists      
,,love ,,truly ,,conjugial1 ,,the ,,wife
 ,,becomes ,,more ,,and ,,more ,a       

,,wife1 ,,and  ,,the ,,husband ,,more   
,,and ,,more ,a ,,husband4 ,that love   
truly conjugial more and  more conjoins 
two into one man 7homo71 may be seen    
above n4 #agh1 #agi2  and as a wife     
becomes a wife from and according to    
conjunction with the  husband1 and in   
like manner the husband with the wife2  
and as love truly  conjugial endures to 
eternity1 it follows1 that the wife     
becomes more  and more a wife1 and the  
husband more and more a husband4 ,the   
true  reason of this is1 because in the 
marriage of love truly conjugial1 each  
married partner becomes continually a   
more interior man2 for that love  opens 
the interiors of their minds2 and as    
these are opened1 a man  becomes more   
and more a man 7homo73 and to become    
more a man 7homo7  in the case of the   
wife is to become more a wife1 and in   
the case of the  husband to become more 
a husband4 ,i have heard from the       
angels1 that the  wife becomes more and 
more a wife as the husband becomes more 

and more a  husband1 but not vice versa2
 because it rarely1 if ever1 happens1   
that  a chaste wife is wanting in love  
to her husband1 but that the husband is 
wanting in a return of love to his wife2
 and that this return of love is        
wanting because he has no elevation of  
wisdom1 which alone receives the  love  
of the wife3 respecting this wisdom see 
above n4 #acj1 #afc-afe4  ,these things 
however they said in regard to marriages
 on earth4    #bja4 ,,xvi4 ,,thus ,,also
 ,,their ,,forms ,,are ,,successively   
,,perfected ,,and ,,ennobled  ,,from    
,,within4 ,the most perfect and noble   
human form results from the  conjunction
 of two forms by marriage so as to      
become one form2 thus from  two fleshes 
becoming one flesh1 according to        
creation4 ,that in such case  the man's 
mind is elevated into superior light1   
and the wife's into  superior heat1 and 
that then they germinate1 and bear      
flowers and  fruits1 like trees in the  
spring1 may be seen above1 n4 #ahh1     

#ahi4 ,that  from the nobleness of this 
form are produced noble fruits1 which in
 the  heavens are spiritual1 and on     
earth natural1 will be seen in the      
following article4    #bjb4 ,,xvii4     
,,children ,,born ,,of ,,parents ,,who  
,,are ,,principled ,,in ,,love ,,truly  
,,conjugial1 ,,derive ,,from ,,them     
,,the ,,conjugial ,,principle ,,of      
,,good ,,and ,,truth1  ,,whence ,,they  
,,have ,,an ,,inclination ,,and         
,,faculty1 ,,if ,,sons1 ,,to ,,perceive 
,,the  ,,things ,,relating ,,to         
,,wisdom1 ,,and ,,if ,,daughters1 ,,to  
,,love ,,those ,,things ,,which         
,,wisdom ,,teaches4 ,that children      
derive from their parents inclination to
  such things as had been objects of the
 love and life of the parents1 is  a    
truth most perfectly agreeable to the   
testimony of history in general1  and of
 experience in particular2 but that they
 do not derive or inherit  from their   
parents the affections themselves1 and  
thence the lives of  those affections1  

but only inclinations and faculties     
thereto1 has been  shewn me by the wise 
in the spiritual world2 concerning whom1
 see the  two ,,memorable ,,relations   
above adduced4 ,that children to the    
latest  posterity1 from innate          
inclinations1 if they are not modified1 
are led  into affections1 thoughts1     
speech1 and life1 similar to those of   
their  parents1 is clearly manifest from
 the ,jews1 who at this day are like    
their fathers in ,egypt1 in the         
wilderness1 in the land of ,canaan1 and 
in  the ,lord's time2 and this likeness 
is not confined to their minds only1    
but extends to their countenances2 for  
who does not know a ,jew by his  look8  
,the case is the same with the          
descendants of others3 from which       
considerations it may infallibly be     
concluded1 that children are born  with 
inclinations to such things as their    
parents were inclined to4 ,but  it is of
 the divine providence1 lest thought and
 act should follow  inclination1 that   

perverse inclinations may be corrected2 
and also that  a faculty has been       
implanted for this purpose1 by virtue   
whereof parents  and masters have the   
power of amending the morals of         
children1 and  children may afterwards1 
when they come to years of discretion1  
amend  their own morals4    #bjc4 ,we   
have said that children derive from     
their parents the conjugial  principle  
of good and truth1 because this is      
implanted from creation in  the soul of 
every one2 for it is that which flows   
into every man from  the ,lord1 and     
constitutes his human life4 ,but this   
conjugial principle  passes into        
derivatives from the soul even to the   
ultimates of the body4  ,in its passage 
through these ultimates and those       
derivatives1 it is  changed by the man  
himself in various ways1 and sometimes  
into the  opposite1 which is called the 
conjugial or connubial principle of what
  is evil and false4 ,when this is the  
case1 the mind is closed from  beneath1 

and is sometimes twisted as a spire into
 the contrary2 but with  some that      
principle is not closed1 but remains    
half-open above1 and with  some open4   
,the latter and the former conjugial    
principle is the source  of those       
inclinations which children inherit from
 their parents1 a son  after one manner1
 and a daughter after another4 ,the     
reason why such  inclinations are       
derived from the conjugial principle1   
is1 because1 as  was proved above1 n4   
#fe1 conjugial love is the foundation of
 all loves4    #bjd4 ,the reason why    
children born of parents who are        
principled in love  truly conjugial1    
derive inclinations and faculties1 if a 
son1 to  perceive the things relating to
 wisdom1 and if a daughter1 to love the 
things which wisdom teaches1 is1 because
 the conjugial principle of good  and   
truth is implanted from creation in     
every soul1 and also in the  principles 
derived from the soul2 for it was shewn 
above1 that this  conjugial principle   

fills the universe from first principles
 to last1  and from a man even to a     
worm2 and also that the faculty to open 
the  inferior principles of the mind    
even to conjunction with its superior   
principles1 which are in the light and  
heat of heaven1 is also implanted  in   
every man from creation3 hence it is    
evident1 that a superior  suitableness  
and facility to conjoin good to truth1  
and truth to good1  and thus to grow    
wise1 is inherited by those who are born
 from such a  marriage2 consequently    
they have a superior suitableness and   
facility  also to embrace the things    
relating to the church and heaven2 for  
that  conjugial love is conjoined with  
these things1 has been frequently shewn 
above4 ,from these considerations1      
reason may clearly discover the end  for
 which the ,lord the ,creator has       
provided1 and still provides1  marriages
 of love truly conjugial4    #bje4 ,i   
have been informed by the angels1 that  
those who lived in the  most ancient    

times1 live at this day in the heavens1 
in separate houses1  families1 and      
nations1 as they had lived on earth1 and
 that scarce any  one of a house is     
wanting2 and this because they were     
principled in love  truly conjugial2 and
 that hence their children inherited    
inclinations to  the conjugial principle
 of good and truth1 and were easily     
initiated  into it more and more        
interiorly by education received from   
their  parents1 and afterwards as from  
themselves1 when they become capable of 
judging for themselves1 were introduced 
into it by the ,lord4    #bjf4 ,,xviii4 
,,the ,,reason ,,of ,,this ,,is         
,,because ,,the ,,soul ,,of ,,the       
,,offspring ,,is  ,,from ,,the ,,father 
,,and ,,its ,,clothing ,,from ,,the     
,,mother4 ,no wise man entertains  a    
doubt that the soul is from the father2 
it is also manifestly  conspicuous from 
minds1 and likewise from faces which are
 the types of  minds1 in descendants    
from fathers of families in a regular   

series2 for  the father returns as in an
 image1 if not in his sons1 yet in his  
grandsons and great grandsons2 and this 
because the soul constitutes a  man's   
7homo7 inmost principle1 which may be   
covered and concealed by  the offspring 
nearest in descent1 but nevertheless it 
comes forth and  manifests itself in the
 more remote issue4 ,that the soul is   
from the  father1 and its clothing from 
the mother1 may be illustrated by       
analogies in the vegetable kingdom4 ,in 
this kingdom the earth or ground  is the
 common mother1 which in itself1 as in a
 womb1 receives and  clothes seeds2 yea1
 as it were conceives1 bears1 brings    
forth1 and  educates them1 as a mother  
her offspring from the father4    #bjg4 
,to the above ,i will add ,,two         
,,memorable ,,relations4 ,,first4 ,after
 some  time ,i was looking towards the  
city ,athens1 of which mention was made 
in  a former memorable relation1 and ,i 
heard thence an unusual clamor4 ,there  
was in it something of laughter1 and in 

the laughter something of  indignation1 
and in the indignation something of     
sadness3 still however  the clamor was  
not thereby dissonant1 but consonant3   
because one tone  was not together with 
the other1 but one was within another4  
,in the  spiritual world a variety and  
commixture of affections is distinctly  
perceived in sound4 ,i inquired from    
afar what was the matter4 ,they said1   
,a messenger is arrived from the place  
where the new comers from the           
,christian world first appear1 bringing 
information of what he has heard  there 
from three persons1 that in the world   
whence they came they had  believed with
 the generality1 that the blessed and   
happy after death  enjoy absolute rest  
from labor2 and since administrations1  
offices1 and  employments1 are labor1   
they enjoy rest from these3 and as those
 three  persons are now conducted hither
 by our emissary1 and are at the gate   
waiting for admission1 a clamor was     
made1 and it was deliberately  resolved 

they should not be introduced into the  
,palladium on ,parnassus1  as the former
 were1 but into the great auditory1 to  
communicate the news  they brought from 
the ,christian world3 accordingly some  
deputies have  been sent to introduce   
them in form4 ,being at that time myself
 in the  spirit1 and distances with     
spirits being according to the states of
  their affections1 and having at that  
time a desire to see and hear them1  ,i 
seemed to myself to be present there1   
and saw them introduced1 and  heard what
 they said4 ,the seniors or wiser part  
of the audience sat at  the sides of the
 auditory1 and the rest in the midst2   
and before these  was an elevated piece 
of ground4 ,hither the three strangers1 
with the  messenger1 were formally      
conducted by attendants1 through the    
middle of  the auditory4 ,when silence  
was obtained1 they were addressed by a  
kind  of president of the assembly1 and 
asked1 ,,what ,,news ,,from ,,the       
,,earth8  ,they replied1 ,there is a    

variety of news3 but pray tell us what  
information you want4 ,the president    
answered1 ,,what ,,news ,,is ,,there    
,,from  ,,the ,,earth ,,concerning ,,our
 ,,world ,,and ,,heaven8 ,they replied1 
,when we first  came into this world1 we
 were informed1 that here and in heaven 
there  are administrations1 offices1    
employments1 trades1 studies1 relating  
to  all sciences and professions1       
together with wonderful mechanical arts2
  and yet we believed that after our    
removal or translation from the  natural
 world into the spiritual1 we should    
enter upon an eternal rest  from labor2 
and what are employments but labor8 ,to 
this the president  replied1 ,by eternal
 rest from labor did you understand     
eternal  inactivity1 in which you should
 be continually sitting and laying down1
  with your bosoms and mouths open1     
attracting and inhaling delights and    
joys8 ,we conceived something of this   
sort1 said the three strangers  smiling 
courteously4 ,then they were asked1     

,what connection have joys  and delights
 and the happiness thence resulting1    
with a state of  inactivity8 ,by        
inactivity the mind is enfeebled and    
contracted1 instead  of being           
strengthened and expanded2 or in other  
words1 the man is  reduced to a state of
 death1 instead of being quickened into 
life4  ,suppose a person to sit still in
 the most complete inactivity1 with his 
hands hanging down1 his eyes fixed on   
the ground1 and withdrawn from all      
other objects1 and suppose him at the   
same time to be encompassed by an       
atmosphere of gladness1 would not a     
lethargy seize both his head and  body1 
and the vital expansion of his          
countenance would be contracted1  and at
 length with relaxed fibres he would nod
 and totter1 till he fell  to the earth8
 ,what is it that keeps the whole bodily
 system in its due  expansion and       
tension1 but the tension of the mind8   
and whence comes the  tension of the    
mind but from administrations and       

employments1 while the  discharge of    
them is attended with delight8 ,i will  
therefore tell you  some news from      
heaven3 in that world there are         
administrations1 offices1  judicial     
proceedings both in greater and lesser  
cases1 also mechanical  arts and        
employments4 ,the strangers on hearing  
of judicial proceedings  in heaven1     
said1 ,to what purpose are such         
proceedings8 are not all in  heaven     
inspired and led by ,god1 and in        
consequence thereof taught what  is just
 and right8 what need then is there of  
judges8 ,the president  replied1 ,in    
this world we are instructed and learn  
what is good and  true1 also what is    
just and equitable1 as in the natural   
world2 and  these things we learn1 not  
immediately from ,god1 but mediately    
through  others2 and every angel1 like  
every man1 thinks what is true1 and does
  what is good1 as from himself2 and    
this1 according to the state of the     
angel1 is mixed and not pure3 and       

moreover1 there are among the angels    
some of a simple and some of a wise     
character2 and it is the part of the    
wise to judge1 when the simple1 from    
their simplicity and ignorance1 are     
doubtful about what is just1 or through 
mistake wander from it4 ,but as  you are
 as yet strangers in this world1 if it  
be agreeable to you to  accompany me    
into our city1 we will shew you all that
 is contained  therein4 ,then they      
quitted the auditory1 and some of the   
elders also  accompanied them4 ,they    
were introduced into a large library1   
which was  divided into classes arranged
 according to the sciences4 ,the three  
strangers1 on seeing so many books1 were
 astonished1 and said1 ,there  are books
 also in this world6 whence do you      
procure parchment and paper1  pens and  
ink8 ,the elders replied1 ,we perceive  
that in the former world  you believed  
that this world is empty and void1      
because it is spiritual2  and you       
believed so because you had conceived an

 idea of what is  spiritual abstracted  
from what is material2 and that which is
 so  abstracted appeared to you as      
nothingness1 thus as empty and void2    
when  nevertheless in this world there  
is a fulness of all things4 ,here all   
things are ,,substantial and not        
material3 and material things derive    
their origin from things substantial4   
,we who live here are spiritual  men1   
because we are substantial and not      
material2 hence in this world we  have  
all things that are in the natural      
world1 in their perfection1 even  books 
and writings1 and many other things     
which are not in the natural  world4    
,the three strangers1 when they heard   
talk of things ,,substantial1  conceived
 that it must be so1 as well because    
they saw written books1 as  because they
 heard it asserted that material things 
originate in  substantial4 ,for their   
further confirmation in these           
particulars1 they  were conducted to the
 houses of the scribes1 who were copying

 the  writings of the wise ones of the  
city2 and they inspected the writings1  
and wondered to see them so beautiful   
and elegant4 ,after this they were      
conducted to the museums1 schools1 and  
colleges1 and to the places where  they 
had their literary sports4 ,some of     
these were called the sports of  the    
,heliconides1 some of the ,parnassides1 
some of the ,athides1 and some  the     
sports of the maidens of the fountain4  
,they were told that the  latter were so
 called1 because maidens signify        
affections of the  sciences1 and every  
one has intelligence according to his   
affection for  the sciences3 the sports 
so called were spiritual exercises and  
trials  of skill4 ,afterwards they were 
led about the city to see the rulers1   
administrators1 and their officers1 by  
whom they were conducted to see  several
 wonderful works executed in a spiritual
 manner by the  artificers4 ,when they  
had taken a view of all these things1   
the  president again conversed with them

 about the eternal rest from labor1     
into which the blessed and happy enter  
after death1 and said1 ,eternal  rest is
 not inactivity2 for inactivity         
occasions a thorough languor1  dulness1 
stupor1 and drowsiness of the mind and  
thence of the body2 and  these things   
are death and not life1 still less      
eternal life which the  angels of heaven
 enjoy2 therefore eternal rest is that  
which dispels  such mischiefs1 and      
causes a man to live2 and it is this    
which elevates  the mind2 consequently  
it is by some employment and work that  
the mind  is excited1 vivified1 and     
delighted2 which is affected according  
to the  use1 from which1 in which1 and  
to which the mind is actuated4 ,hence   
the  universal heaven is regarded by the
 ,lord as containing uses2 and every    
angel is an angel according to use2 the 
delight of use carries him  along1 as a 
prosperous gale a ship1 and causes him  
to be in eternal  peace1 and the rest of
 peace4 ,this is the meaning of eternal 

rest from  labor4 ,that an angel is     
alive according as his mind is directed 
to use1  is evident from the            
consideration1 that every one has       
conjugial love  with its energy1 ability
 and delights1 according as he devotes  
himself  to the genuine use in which he 
is4 ,when the three strangers were      
convinced that eternal rest is not      
inactivity1 but the delight of some     
useful employment1 there came some      
maidens with pieces of embroidery and   
net-work1 wrought with their own hands1 
which they presented to them4  ,when the
 novitiate spirits were gone1 the       
maidens sang an ode1 wherein  they      
expressed with angelic melody the       
affection of useful works with  the     
pleasures attending it4    #bjh4 ,,the  
,,second ,,memorable ,,relation4 ,while 
,i was meditating on the arcana  of     
conjugial love stored up with wives1    
there again appeared the ,,golden       
,,shower described above2 and ,i        
recollected that it fell over a hall in 

the east where there lived three        
conjugial loves1 that is1 three married 
pairs1 who loved each other tenderly4   
,on seeing it1 and as if invited by  the
 sweetness of meditating on that love1  
,i hastened towards it1 and as  ,i      
approached1 the shower from golden      
became purple1 afterwards scarlet1  and 
when ,i came near1 it was sparkling like
 dew4 ,i knocked at the door1  and when 
it was opened1 ,i said to the attendant1
 ,tell the husbands that  the person who
 before came with an angel1 is come     
again1 and begs the  favor of being     
admitted into their company4 ,presently 
the attendant  returned with a message  
of assent from the husbands1 and ,i     
entered4 ,the  three husbands with their
 wives were together in an open gallery1
 and as  ,i paid my respects to them1   
they returned the compliment4 ,i then   
asked  the wives1 ,whether the white    
dove in the window afterwards appeared8 
,they said1 ,yes2 and to-day also2 and  
it likewise expanded its wings2  from   

which we concluded that you were near at
 hand1 and were desirous of  information
 respecting one other arcanum concerning
 conjugial love4 ,i  inquired1 ,why do  
you say one arcanum2 when ,i came here  
to learn  several8 ,they replied1 ,they 
are arcana1 and some of them transcend  
your wisdom to such a degree1 that the  
understanding of your thought  cannot   
comprehend them4 ,you glory over us on  
account of your wisdom2 but  we do not  
glory over you on account of ours2 and  
yet ours is eminently  distinguished    
above yours1 because it enters your     
inclinations and  affections1 and sees1 
perceives1 and is sensible of them4 ,you
 know  nothing at all of the            
inclinations and affections of your own 
love2 and  yet these are the principles 
from and according to which your        
understanding thinks1 consequently from 
and according to which you are  wise2   
and yet wives are so well acquainted    
with those principles in  their         
husbands1 that they see them in their   

faces1 and hear them from  the tone of  
their voices in conversation1 yea1 they 
feel them on their  breasts1 arms1 and  
cheeks3 but we1 from the zeal of our    
love for your  happiness1 and at the    
same time for our own1 pretend not to   
know them2  and yet we govern them so   
prudently1 that wherever the fancy1 good
  pleasure1 and will of our husbands    
lead1 we follow by permitting and       
suffering it2 only bending its direction
 when it is possible1 but in no  case   
forcing it4 ,i asked1 ,whence have you  
this wisdom8 ,they replied1  ,it is     
implanted in us from creation and       
consequently from birth4 ,our  husbands 
compare it to instinct2 but we say that 
it is of the divine  providence1 in     
order that the men may be rendered happy
 by their wives4  ,we have heard from   
our husbands1 that the ,lord wills that 
the husband  7homo masculus7 should act 
freely according to reason2 and that on 
this account the ,lord himself from     
within governs his freedom1 so far as   

respects the inclinations and           
affections1 and governs it from without 
by  means of his wife2 and that thus he 
forms a man with his wife into an  angel
 of heaven2 and moreover love changes   
its essence1 and does not  become       
conjugial love1 if it be compelled4 ,but
 we will be more explicit  on this      
subject3 we are moved thereto1 that is1 
to prudence in governing  the           
inclinations and affections of our      
husbands1 so that they may seem  to     
themselves to act freely according to   
their reason1 from this motive1  because
 we are delighted with their love2 and  
we love nothing more than  that they    
should be delighted with our delights1  
which1 in case of their  being lightly  
esteemed by our husbands1 become insipid
 also to us4  ,having said this1 one of 
the wives entered her chamber1 and on   
her  return said1 ,my dove still        
flutters its wings1 which is a sign that
 we  may make further disclosures4 ,they
 then said1 ,we have observed various   

changes of the inclinations and         
affections of the men2 as that they grow
  cold towards their wives1 while the   
husbands entertain vain thoughts        
against the ,lord and the church2 that  
they grow cold while they are  conceited
 of their own intelligence2 that they   
grow cold while they  regard with desire
 the wives of others2 that they grow    
cold while their  love is adverted to by
 their wives2 not to mention other      
occasions2 and  that there are various  
degrees of their coldness3 this we      
discover from  a withdrawal of the sense
 from their eyes1 ears1 and bodies1 on  
the  presence of our senses4 ,from these
 few observations you may see1 that we  
know better than the men whether it be  
well or ill with them2 if they  are cold
 towards their wives1 it is ill with    
them1 but if they are warm  towards     
them1 it is well2 therefore wives are   
continually devising means  whereby the 
men may become warm and not cold towards
 them2 and these  means they devise with

 a sagacity inscrutable to the men4 ,as 
they said  this1 the dove was heard to  
make a sort of moaning2 and immediately 
the  wives said1 ,this is a token to us 
that we have a wish to communicate      
greater arcana1 but that it is not      
allowable3 probably you will reveal  to 
the men what you have heard4 ,i replied1
 ,i intend to do so3 what  harm can come
 from it8 ,hereupon the wives talked    
together on the  subject1 and then said1
 ,reveal it1 if you like4 ,we are well  
aware of  the power of persuasion which 
wives possess4 ,they will say to their  
husbands1 ',the man is not in earnest2  
he tells idle tales3 he is but  joking  
from appearances1 and from strange      
fancies usual with men4 ,do not  believe
 him1 but believe us3 we know that you  
are loves1 and we  obediences4'         
,therefore you may reveal it if you     
like2 but still the  husbands will place
 no dependence on what comes from your  
lips1 but on  that which comes from the 
lips of their wives which they kiss4    

99       99       99       99       99  
,,universals ,,respecting ,,marriages4  
#bji4 ,there are so many things relating
 to marriages that1 if  particularly    
treated of1 they would swell this little
 work into a large  volume3 for we might
 treat particularly of the similitude   
and  dissimilitude subsisting among     
married partners2 of the elevation of   
natural conjugial love into spiritual1  
and of their conjunction2 of the        
increase of the one and the decrease of 
the other2 of the varieties and         
diversities of each2 of the intelligence
 of wives2 of the universal  conjugial  
sphere proceeding from heaven1 and of   
its opposite from hell1  and of their   
influx and reception2 with many other   
particulars1 which1  if individually    
enlarged upon1 would render this work so
 bulky as to  tire the reader4 ,for this
 reason1 and to avoid useless prolixity1
 we  will condense these particulars    
into ,,universal ,,respecting           
,,marriages4 ,but  these1 like the      

foregoing subjects1 must be considered  
distinctly as  arranged under the       
following articles3 ,i4 ,the sense      
proper to conjugial  love is the sense  
of touch4 ,,ii4 ,with those who are in  
love truly  conjugial1 the faculty of   
growing wise gradually increases2 but   
with  those who are not it decreases4   
,,iii4 ,with those who are in love truly
  conjugial the happiness of dwelling   
together increases2 but with those  who 
are not it decreases4 ,,iv4 ,with those 
who are in love truly  conjugial1       
conjunction of minds increases1 and     
therewith friendship2 but  with those   
who are not they both decrease4 ,v4     
,those who are in love  truly conjugial 
continually desire to be one man 7homo72
 but those who  are not desire to be    
two4 ,,vi4 ,those who are in love truly 
conjugial1  in marriage have respect to 
what is eternal2 but with those who are 
not  the case is reversed4 ,,vii4       
,conjugial love resides with chaste     
wives2  but still their love depends on 

the husbands4 ,,viii4 ,wives love the   
bonds of marriage if the men do4 ,,ix4  
,the intelligence of women is in  itself
 modest1 elegant1 pacific1 yielding1    
soft1 tender2 but the  intelligence of  
men is in itself grave1 harsh1 hard1    
daring1 fond of  licentiousness4 ,x4    
,wives are in no excitation as men are2 
but they  have a state of preparation   
for reception4 ,,xi4 ,men have abundant 
store  according to the love of         
propagating the truths of their wisdom1 
and to  the love of doing uses4 ,,xii4  
,determination is in the good pleasure  
of  the husband4 ,,xiii4 ,the conjugial 
sphere flows from the ,lord through     
heaven into everything in the universe1 
even to its ultimates4 ,,xiv4  ,this    
sphere is received by the female sex1   
and through that is  transferred into   
the male sex2 and not vice versa4 ,,xv4 
,where there is  love truly conjugial1  
this sphere is received by the wife1 and
 only  through her by the husband4      
,,xvi4 ,where there is love not         

conjugial1  this sphere is received     
indeed by the wife1 but not by the      
husband  through her4 ,,xvii4 ,love     
truly conjugial may exist with one of   
the  married partners and not at the    
same time with the other4 ,,xviii4      
,there  are various similitudes and     
dissimilitudes1 both internal and       
external1  with married partners4 ,,xix4
 ,various similitudes can be conjoined1 
but  not with dissimilitudes4 ,,xx4 ,the
 ,lord provides similitudes for those   
who desire love truly conjugial2 and if 
not on earth1 he yet provides  them in  
heaven4 ,,xxi4 ,a man 7homo7 according  
to the deficiency and loss  of conjugial
 love1 approaches to the nature of a    
beast4 ,we proceed to  the explanation  
of each article4    #baj4 ,i4 ,,the     
,,sense ,,proper ,,to ,,conjugial ,,love
 ,,is ,,the ,,sense ,,of ,,touch4 ,every
  love has its own proper sense4 ,the   
love of seeing1 grounded in the love  of
 understanding1 has the sense of seeing2
 and the gratifications proper  to it   

are the various kinds of symmetry and   
beauty4 ,the love of hearing  grounded  
in the love of hearkening to and        
obeying1 has the sense of  hearing2 and 
the gratifications proper to it are the 
various kinds of  harmony4 ,the love of 
knowing these things which float about  
in the air1  grounded in the love of    
perceiving1 is the sense of smelling2   
and the  gratifications proper to it are
 the various kinds of fragrance4 ,the   
love  of self-nourishment1 grounded in  
the love of imbibing goods1 is the      
sense of tasting2 and the delights      
proper to it are the various kinds of   
delicate foods4 ,the love of knowing    
objects1 grounded in the love of        
circumspection and self-preservation1 is
 the sense of touching1 and the         
gratifications proper to it are the     
various kinds of titillation4 ,the      
reason why the love of conjunction with 
a partner1 grounded in the love  of     
uniting good and truth1 has the sense of
 touch proper to it1 is1  because this  

sense is common to all the senses1 and  
hence borrows from  them somewhat of    
support and nourishment4 ,that this love
 brings all the  above-mentioned senses 
into communion with it1 and appropriates
 their  gratification1 is well known4   
,that the sense of touch is devoted to  
conjugial love1 and is proper to it1 is 
evident from all its sports1 and  from  
the exaltation of its subtleties to the 
highest degree of what is  exquisite4   
,but the further consideration of this  
subject we leave to  lovers4    #baa4   
,,ii4 ,,with ,,those ,,who ,,are ,,in   
,,love ,,truly ,,conjugial1 ,,the       
,,faculty ,,of  ,,growing ,,wise        
,,increases2 ,,but ,,with ,,those ,,who 
,,are ,,not ,,it ,,decreases4 ,the      
faculty of growing wise increases with  
those who are in love truly  conjugial1 
because this love appertains to married 
partners on account  of wisdom1 and     
according to it1 as has been fully      
proved in the  preceding sections2 also1
 because the sense of that love is the  

touch1  which is common to all the      
senses1 and also is full of delights2 in
  consequence of which it opens the     
interiors of the mind1 as it opens the  
interiors of the senses1 and therewith  
the organical principles of the  whole  
body4 ,hence it follows1 that those who 
are principled in that  love1 prefer    
nothing to growing wise2 for a man grows
 wise in proportion  as the interiors of
 his mind are opened2 because by such   
opening1 the  thoughts of the           
understanding are elevated into superior
 light1 and the  affections of the will 
into superior heat2 and superior light  
is wisdom1  and superior heat is the    
love thereof4 ,spiritual delights       
conjoined to  natural delights1 which   
are the portion of those who are in love
 truly  conjugial1 constitute           
loveliness1 and thence the faculty of   
growing  wise4 ,hence it is that the    
angels have conjugial love according to 
wisdom2 and the increase of that love   
and at the same time of its  delights is

 according to the increase of wisdom2   
and spiritual  offspring1 which are     
produced from their marriages1 are such 
things as  are of wisdom from the       
father1 and of love from the mother1    
which they  love from a spiritual       
storge2 which love unites with their    
conjugial  love1 and continually        
elevates it1 and joins them together4   
#bab4 ,the contrary happens with those  
who are not in any conjugial love1  from
 not having any love of wisdom4 ,these  
enter the marriage state with  no other 
end in view than lasciviousness1 in     
which is also the love of  growing      
insane2 for every end considered in     
itself is a love1 and  lasciviousness in
 its spiritual origin is insanity4 ,by  
insanity we mean  a delirium in the mind
 occasioned by false principles2 and an 
eminent  degree of delirium is          
occasioned by truths which are falsified
 until  they are believed to be wisdom4 
,that such persons are opposed to       
conjugial love1 is confirmed or evinced 

by manifest proof in the  spiritual     
world2 where1 on perceiving the first   
scent of conjugial love1  they fly into 
caverns1 and shut the doors2 and if     
these are opened1 they  rave like madmen
 in the world4    #bac4 ,,iii4 ,,with   
,,those ,,who ,,are ,,in ,,love ,,truly 
,,conjugial1 ,,the ,,happiness ,,of     
,,dwelling ,,together ,,increases2 ,,but
 ,,with ,,those ,,who ,,are ,,not ,,it  
,,decreases4  ,the happiness of dwelling
 together increases with those who are  
in love  truly conjugial1 because they  
mutually love each other with every     
sense4  ,the wife sees nothing more     
lovely than the husband1 and the husband
  nothing more lovely than the wife2    
neither do they hear1 smell1 or touch   
any thing more lovely2 hence the        
happiness they enjoy of living together 
in the same house1 chamber1 and bed4    
,that this is the case1 you that are    
husbands can assure yourselves from the 
first delights of marriage1  which are  
in their fulness2 because at that time  

the wife is the only  one of the sex    
that is loved4 ,that the reverse is the 
case with those  who are not in         
conjugial love1 is well known4    #bad4 
,,iv4 ,,with ,,those ,,who ,,are ,,in   
,,love ,,truly ,,conjugial ,,conjunction
 ,,of ,,minds  ,,increases1 ,,and       
,,therewith ,,friendship2 ,,but ,,with  
,,those ,,who ,,are ,,not1 ,,they       
,,both ,,decrease4 ,that conjunction of 
minds increases with those who are in   
love truly conjugial1 was proved in the 
chapter ,,on ,,the ,,conjunction ,,of   
,,souls ,,and ,,minds ,,by ,,marriage1  
,,which ,,is ,,meant ,,by ,,the         
,,lord',s ,,words1 ,,that  ,,they ,,are 
,,no ,,longer ,,two ,,but ,,one ,,flesh1
 see n4 #aef99-aia4 ,but that           
conjunction increases as friendship     
unites with love2 because friendship  is
 as it were the face and also the       
raiment of that love2 for it not  only  
joins itself to love as raiment1 but    
also conjoins itself thereto  as a face4
 ,love preceding friendship is like the 

love of the sex1 which1  after the      
marriage vow1 takes its leave and       
departs2 whereas love  conjoined to     
friendship after the marriage vow1      
remains and is  strengthened2 it        
likewise outers more interiorly into the
 breast1  friendship introducing it1 and
 making it truly conjugial4 ,in this    
case  the love makes its friendship also
 conjugial1 which differs greatly from  
the friendship of every other love2 for 
it is full4 ,that the case is  reversed 
with those who are not principled in    
conjugial love1 is well  known4 ,with   
these1 the first friendship1 which was  
insinuated during the  time of          
courtship1 and afterwards during the    
period immediately  succeeding marriage1
 recedes more and more from the         
interiors of the  mind1 and thence      
successively at length retires to the   
cuticles2 and  with those who think of  
separation it entirely departs2 but with
 those  who do not think of separation1 
love remains in the externals1 yet it is

  cold in the internals4    #bae4 ,v4   
,,those ,,who ,,are ,,in ,,love ,,truly 
,,conjugial1 ,,continually ,,desire ,,to
 ,,be  ,,one ,,man1 ,,but ,,those ,,who 
,,are ,,not ,,in ,,conjugial ,,love1    
,,desire ,,to ,,be ,,two4  ,conjugial   
love essentially consists in the desire 
of two to become one2  that is1 in their
 desire that two lives may become one   
life4 ,this desire  is the perpetual    
conatus of that love1 from which flow   
all its  effects4 ,that conatus is the  
very essence of motion1 and that desire 
is the living conatus appertaining to   
man1 is confirmed by the  researches of 
philosophers1 and is also evident to    
such as take a view  of the subject from
 refined reason4 ,hence it follows1 that
 those who are  in love truly conjugial1
 continually endeavour1 that is1 desire 
to be  one man4 ,that the contrary is   
the case with those who are not in      
conjugial love1 they themselves very    
well know2 for as they continually      
think themselves two from the disunion  

of their souls and minds1 so they  do   
not comprehend what is meant by the     
,lord's words1 ,they are no  longer two1
 but one flesh2 ,matt4 xix4 #f4    #baf4
 ,,vi4 ,,those ,,who ,,are ,,in ,,love  
,,truly ,,conjugial1 ,,in ,,marriage    
,,have ,,respect  ,,to ,,what ,,is      
,,eternal2 ,,but ,,with ,,those ,,who   
,,are ,,not ,,the ,,case ,,is           
,,reversed4  ,those who are in love     
truly conjugial have respect to what is 
eternal1  because in that love there is 
eternity2 and its eternity is grounded  
in  this1 that love with the wife1 and  
wisdom with the husband1 increases to   
eternity2 and in the increase or        
progression the married partners enter  
more and more interiorly into the       
blessedness of heaven1 which their      
wisdom and its love have stored up      
together in themselves3 if therefore    
the idea of what is eternal were to be  
plucked away1 or by any casualty  to    
escape from their minds1 it would be as 
if they were cast down from  heaven4    

,what is the state of conjugial partners
 in heaven1 when the idea  of what is   
eternal falls out of their minds1 and   
the idea of what is  temporal takes its 
place1 was made evident to me from the  
following  case4 ,on a certain time1    
permission having been granted for the  
purpose1  two married partners were     
present with me from heaven3 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  subtlety4   
,hereupon they began to bewail          
themselves1 saying1 that they  could not
 live any longer1 and that they felt    
such misery as they had  never felt     
before4 ,when this was perceived by     
their co-angels in heaven1  the         
disorderly spirit was removed and cast  
down2 whereupon the idea of  what is    
eternal instantly returned to them1 and 
they were gladdened in  heart1 and most 
tenderly embraced each other4 ,besides  
this1 ,i have heard  two married        

partners1 who at one instant entertained
 an idea of what is  eternal respecting 
their marriage1 and the next an idea of 
what is  temporal4 ,this arose from     
their being internally dissimilar4 ,when
 they  were in the idea of what is      
eternal1 they were mutually glad2 but   
when  in the idea of what is temporal1  
they said1 ,there is no longer any      
marriage between us2 and the wife1 ,i am
 no longer a wife1 but a  concubine2 and
 the husband1 ,i am no longer a husband1
 but an  adulterer2 wherefore while     
their internal dissimilitude was open to
  them1 the man left the woman1 and the 
woman the man3 afterwards1  however1 as 
each had an idea of what is eternal     
respecting marriage1  they were         
consociated with suitable partners4     
,from these instances it  may be clearly
 seen1 that those who are in love truly 
conjugial have  respect to what is      
eternal2 and if this idea escapes from  
their inmost  thoughts1 they are        
disunited as to conjugial love1 though  

not at the  same time as to friendship2 
for friendship dwells in externals1 but 
conjugial love in internals4 ,the case  
is similar with marriages on  earth1    
where married partners who tenderly love
 each other1 think of  what is eternal  
respecting the marriage-covenant1 and   
not at all of its  termination by death2
 and if this should enter their         
thoughts1 they are  grieved2            
nevertheless they are cherished again by
 hope from the thought  of its          
continuance after their decease4        
,transcriber's ,note3 ,the out-of-order 
section number which follows is in  the 
original text1 as is the asterisk which 
does not seem to indicate a  footnote4  
#baf499 ,,vii4 ,,conjugial ,,love       
,,resides ,,with ,,chaste ,,wives2 ,,but
 ,,still ,,their  ,,love ,,depends ,,on 
,,the ,,husbands4 ,the reason of this   
is1 because wives are  born loves2 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 love2 wherefore 
to recede from the conatus of uniting   
themselves  to their husbands1 would be 
to recede from themselves3 it is        
otherwise  with the husbands1 who are   
not born loves1 but recipients of that  
love  from their wives2 and on this     
account1 so far as they receive it1 so  
far  the wives enter with their love2   
but so far as they do not receive it1   
so far the wives stand aloof with their 
love1 and wait in expectation4  ,this is
 the case with chaste wives2 but it is  
otherwise with the  unchaste4 ,from     
these considerations it is evident1 that
 conjugial love  resides with the wives1
 but that their love depends on the     
husbands4    #bag4 ,,viii4 ,,wives      
,,love ,,the ,,bonds ,,of ,,marriage    
,,if ,,the ,,men ,,do4 ,this follows    
from what was said in the foregoing     
article3 moreover1 wives naturally      
desire to be1 and to be called wives2   
this being to them a name of  respect   
and honor2 they therefore love the bonds

 of marriage4 ,and as  chaste wives     
desire1 not in name only1 but in        
reality1 to be wives1 and  this is      
effected by a closer and closer binding 
with their husbands1  therefore they    
love the bonds of marriage as           
establishing the  marriage-covenant1 and
 this so much the more as they are loved
 again by  their husbands1 or what is   
tantamount1 as the men love those bonds4
    #bah4 ,,ix4 ,,the ,,intelligence    
,,of ,,women ,,is ,,in ,,itself         
,,modest1 ,,elegant1  ,,pacific1        
,,yielding1 ,,soft1 ,,tender2 ,,but     
,,the ,,intelligence ,,of ,,men ,,in    
,,itself  ,,is ,,grave1 ,,harsh1 ,,hard1
 ,,daring1 ,,fond ,,of ,,licentiousness4
 ,that such is the  characteristic      
distinction of the woman and the man1 is
 very evident  from the body1 the face1 
the tone of voice1 the conversation1 the
  gesture1 and the manners of each3 from
 the ,,body1 in that there is more      
hardness in the skin and flesh of men1  
and more softness in that of  women2    

from the ,,face1 in that it is harder1  
more fixed1 harsher1 of  darker         
complexion1 also bearded1 thus less     
beautiful in men2 whereas in  women it  
is softer1 more yielding1 more tender1  
of fairer complexion1  and thence more  
beautiful2 from the ,,tone ,,of ,,voice1
 in that it is deeper  with men1 and    
sweeter with women2 from the            
,,conversation in that with men  it is  
given to licentiousness and daring1 but 
with women it is modest  and pacific2   
from the ,,gesture1 in that with men it 
is stronger and  firmer1 whereas with   
women it is more weak and feeble2 from  
the ,,manners1  in that with men they   
are more unrestrained1 but with women   
more  elegant4 ,how far from the very   
cradle the genius of men differs from   
that of women1 was discovered to me     
clearly from seeing a number of boys    
and girls met together4 ,i saw them at  
times through a window in the  street of
 a great city1 where more than twenty   
assembled every day4 ,the  boys1        

agreeably to the disposition born with  
them1 in their pastimes  were           
tumultuous1 vociferous1 apt to fight1 to
 strike1 and to throw  stones at each   
other2 whereas the girls sat peaceably  
at the doors of  the houses1 some       
playing with little children1 some      
dressing dolls or  working on bits of   
linen1 some kissing each other2 and to  
my surprise1  they still looked with    
satisfaction at the boys whose pastimes 
were so  different from their own4      
,hence ,i could see plainly1 that a man 
by birth  is understanding1 and a woman1
 love2 and also the quality of          
understanding and of love in their      
principles2 and thereby what would be   
the quality of a man's understanding    
without conjunction with female  love1  
and afterwards with conjugial love4     
#bai4 ,x4 ,,wives ,,are ,,in ,,no       
,,excitation ,,as ,,men ,,are2 ,,but    
,,they ,,have ,a ,,state ,,of           
,,preparation ,,for ,,reception4 ,that  
men have semination and consequent      

excitation1 and that women have not the 
latter because they have not the        
former1 is evident1 but that women have 
a state of preparation for  reception1  
and thus for conception1 ,i relate from 
what has been told me2  but what the    
nature and quality of this state with   
the women is1 ,i am  not allowed to     
describe2 besides1 it is known to them  
alone3 but whether  their love1 while   
they are in that state1 is in the       
enjoyment of its  delight1 or in what is
 undelightful1 as some say1 they have   
not made  known4 ,this only is generally
 known1 that it is not allowed the      
husband  to say to the wife1 that he is 
able and not willing3 for thereby the   
state of reception is greatly hurt1     
which is prepared according to the      
state of the husband's ability4    #bbj4
 ,,xi4 ,,men ,,have ,,abundant ,,store  
,,according ,,to ,,the ,,love ,,of      
,,propagating  ,,the ,,truths ,,of      
,,wisdom1 ,,and ,,to ,,the ,,love ,,of  
,,doing ,,uses4 ,this position is  one  

of the arcana which were known to the   
ancients1 and which are now  lost4 ,the 
ancients knew that everything which was 
done in the body is  from a spiritual   
origin3 as that from the will1 which in 
itself is  spiritual1 actions flow2 that
 from the thought1 which also is        
spiritual1  speech flows2 also that     
natural sight is grounded in spiritual  
sight1  which is that of the            
understanding2 natural hearing in       
spiritual  hearing1 which is attention  
of the understanding and at the same    
time  accommodation of the will2 and    
natural smelling in spiritual smelling1 
which is perception2 and so forth3 in   
like manner they saw that  semination   
with men is from a spiritual origin4    
,that it is from the  truths of which   
the understanding consists1 they        
concluded from several  deductions both 
of reason and of experience2 and they   
asserted1 that  nothing is received by  
males from the spiritual marriage1 which
 is that  of good and truth1 and which  

flows into everything in the universe1  
but  truth1 and whatever has relation to
 truth2 and that this in its progress   
into the body is formed into seed2 and  
that hence it is1 that seeds            
spiritually understood are truths4 ,as  
to formation1 they asserted1 that  the  
masculine soul1 as being intellectual1  
is thus truth2 for the  intellectual    
principle is nothing else2 wherefore    
while the soul  descends1 truth also    
descends3 that this is effected by this 
circumstance1 that the soul1 which is   
the inmost principle of every man       
7homo7 and every animal1 and which in   
its essence is spiritual1 from  an      
implanted tendency to self-propagation1 
follows in the descent1 and  is desirous
 to procreate itself2 and that when this
 is the case1 the  entire soul forms    
itself1 and clothes itself1 and becomes 
seed3 and that  this may be done        
thousands of times1 because the soul is 
a spiritual  substance1 which is not a  
subject of extension but of impletion1  

and  from which no part can be taken    
away1 but the whole may be produced1    
without any loss thereof3 hence it is1  
that it is as fully present in  the     
smallest receptacles1 which are seeds1  
as in its greatest  receptacle1 the     
body4 ,since therefore the principle of 
truth in the soul  is the origin of     
seed1 it follows1 that men have abundant
 store  according to their love of      
propagating the truths of their wisdom3 
it is  also according to their love of  
doing uses2 because uses are the goods  
which truths produce4 ,in the world also
 it is well known to some1 that  the    
industrious have abundant store1 but not
 the idle4 ,i inquired1 ,how  is a      
feminine principle produced from a male 
soul8 and ,i received for  answer1 that 
it was from intellectual good2 because  
this in its essence  is truth3 for the  
intellect can think that this is good1  
thus that it is  true that it is good4  
,it is otherwise with the will3 this    
does not think  what is good and true1  

but loves and does it4 ,therefore in the
 ,word sons  signify truths1 and        
daughters goods1 as may be seen above1  
n4 #abj2 and  seed signifies truth1 as  
may be seen in the ,,apocalypse         
,,revealed1 n4 #efe4    #bba4 ,,xii4    
,,determination ,,is ,,in ,,the ,,good  
,,pleasure ,,of ,,the ,,husband4 ,this  
is1  because with men there is the      
abundant store above mentioned2 and this
  varies with them according to the     
states of their minds and bodies3 for   
the understanding is not so constant in 
its thoughts as the will is in  its     
affections2 since it is sometimes       
carried upwards1 sometimes  downwards2  
at one time it is in a serene and clear 
state in another in a  turbulent and    
obscure one2 sometimes it is employed on
 agreeable  objects1 sometimes on       
disagreeable2 and as the mind1 while it 
acts1 is  also in the body1 it follows1 
that the body has similar states3 hence 
the husband at times recedes from       
conjugial love1 and at times accedes  to

 it1 and the abundant store is removed  
in the one state1 and restored  in the  
other4 ,these are the reasons why       
determination at all times is to  be    
left to the good pleasure of the        
husband3 hence also it is that  wives1  
from a wisdom implanted in them1 never  
offer any admonition on  such subjects4 
#bbb4 ,,xiii4 ,,the ,,conjugial ,,sphere
 ,,flows ,,from ,,the ,,lord ,,through  
,,heaven ,,into  ,,everything ,,in ,,the
 ,,universe1 ,,even ,,to ,,its          
,,ultimates4 ,that love and wisdom1  or1
 what is the same1 good and truth1      
proceed from the ,lord1 was shewn  above
 in a chapter on the subject4 ,those two
 principles in a marriage  proceed      
continually from the ,lord1 because they
 are himself1 and from  him are all     
things2 and the things which proceed    
from him fill the  universe1 for unless 
this were the case1 nothing which exists
 would  subsist4 ,there are several     
spheres which proceed from him2 the     
sphere of  the conservation of the      

created universe2 the sphere of the     
defence of  good and truth against evil 
and false1 the sphere of reformation and
  regeneration1 the sphere of innocence 
and peace1 the sphere of mercy and      
grace1 with several others2 but the     
universal of all is the conjugial       
sphere1 because this also is the sphere 
of propagation1 and thus the            
supereminent sphere of the conservation 
of the created universe by  successive  
generations4 ,that this conjugial sphere
 fills the universe1  and pervades all  
things from first to last1 is evident   
from what has  been shewn above1 that   
there are marriages in the heavens1 and 
the most  perfect in the third or       
supreme heaven3 and that besides taking 
place  with men it takes place also with
 all the subjects of the animal kingdom 
in the earth1 even down to worms2 and   
moreover with all the subjects of  the  
vegetable kingdom1 from olives and palms
 even to the smallest  grasses4 ,that   
this sphere is more universal than the  

sphere of heat and  light1 which        
proceeds from the sun of our world1 may 
appear reasonable  from this            
consideration1 that it operates also in 
the absence of the  sun's heat1 as in   
winter1 and in the absence of its light1
 as in the  night1 especially with men  
7homines74 ,the reason why it so        
operates  is1 because it was from the   
sun of the angelic heaven1 and thence   
there  is a constant equation of heat   
and light1 that is1 a conjunction of    
good  and truth2 for it is in a         
continual spring4 ,the changes of good  
and  truth1 or of its heat and light1   
are not variations thereof1 like the    
variations on earth arising from changes
 of the heat and light  proceeding from 
the natural sun2 but they arise from the
 recipient  subjects4    #bbc4 ,,xiv4   
,,this ,,sphere ,,is ,,received ,,by    
,,the ,,female ,,sex1 ,,and ,,through   
,,that ,,is  ,,transferred ,,to ,,the   
,,male ,,sex4 ,there is not any         
conjugial love  appertaining to the male

 sex1 but it appertains solely to the   
female  sex1 and from this sex is       
transferred to the male3 this ,i have   
seen  evidenced by experience2          
concerning which see above1 n4 #afa4 ,a 
further  proof of it is supplied from   
this consideration1 that the male form  
is  the intellectual form1 and the      
female the voluntary2 and the           
intellectual form cannot grow warm with 
conjugial heat from itself1 but  from   
the conjunctive heat of some one1 in    
whom it was implanted from  creation2   
consequently it cannot receive that love
 except by the  voluntary form of the   
woman adjoined to itself2 because this  
also is a  form of love4 ,this same     
position might be further confirmed by  
the  marriage of good and truth2 and1 to
 the natural man1 by the marriage of    
the heart and lungs2 for the heart      
corresponds to love1 and the lungs to   
understanding2 but as the generality of 
mankind are deficient in the  knowledge 
of these subjects1 confirmation thereby 

would tend rather to  obscure than to   
illustrate4 ,it is in consequence of the
 transference of  this sphere from the  
female sex into the male1 that the mind 
is also  inflamed solely from thinking  
about the sex2 that hence also comes    
propagative formation and thereby       
excitation1 follows of course2 for      
unless heat is united to light on earth1
 nothing flourishes and is  excited to  
cause fructification there4    #bbd4    
,,xv4 ,,where ,,there ,,is ,,love       
,,truly ,,conjugial1 ,,this ,,sphere    
,,is ,,received ,,by  ,,the ,,wife1     
,,and ,,only ,,through ,,her ,,by ,,the 
,,husband4 ,that this sphere1 with      
those who are in love truly conjugial1  
is received by the husband only  through
 the wife1 is at this day an arcanum2   
and yet in itself it is not  an arcanum1
 because the bridegroom and new-married 
husband may know  this2 is he not       
affected conjugially by whatever        
proceeds from the bride  and new-married
 wife1 but not at that time by what     

proceeds from others  of the sex8 ,the  
case is the same with those who live    
together in love  truly conjugial4 ,and 
since everyone1 both man and woman1 is  
encompassed  by his own sphere of life1 
densely on the breast1 and less densely 
on  the back1 it is manifest whence it  
is that husbands who are very fond of   
their wives1 turn themselves to them1   
and in the day-time regard them  with   
complacency2 and on the other hand1 why 
those who do not love their  wives1 turn
 themselves away from them1 and in the  
day-time regard them  with aversion4 ,by
 the reception of the conjugial sphere  
by the husband  only through the wife1  
love truly conjugial is known and       
distinguished  from that which is       
spurious1 false1 and cold4    #bbe4     
,,xvi4 ,,where ,,there ,,is ,,love ,,not
 ,,conjugial1 ,,this ,,sphere ,,is      
,,received  ,,indeed ,,by ,,the ,,wife1 
,,but ,,not ,,by ,,the ,,husband        
,,through ,,her4 ,this conjugial  sphere
 flowing into the universe is in its    

origin divine2 in its  progress in      
heaven with the angels it is celestial  
and spiritual2 with  men it is natural1 
with beasts and birds animal1 with worms
 merely  corporeal1 with vegetables it  
is void of life2 and moreover in all its
  subjects it is varied according to    
their forms4 ,now as this sphere is     
received immediately by the female sex1 
and mediately by the male1 and  as it is
 received according to forms1 it        
follows1 that this sphere1  which in its
 origin is holy1 may in the subjects be 
turned into what is  not holy1 yea may  
be even inverted into what is opposite4 
,the sphere  opposite to it is called   
meretricious with such women1 and       
adulterous  with such men2 and as such  
men and women are in hell1 this sphere  
is  from thence3 but of this sphere     
there is also much variety1 and hence   
there are several species of it2 and    
such a species is attracted and         
appropriated by a man 7vir7 as is       
agreeable to him1 and as is  conformable

 and correspondent with his peculiar    
temper and disposition4  ,from these    
considerations it may appear1 that the  
man who does not love  his wife1        
receives that sphere from some other    
source than from his  wife2 nevertheless
 it is a fact1 that it is also inspired 
by the wife1  but without the husband's 
knowing it1 and while he grows warm4    
#bbf4 ,,xvii4 ,,love ,,truly ,,conjugial
 ,,may ,,exist ,,with ,,one ,,of ,,the  
,,married  ,,partners1 ,,and ,,not ,,at 
,,the ,,same ,,time ,,with ,,the        
,,other4 ,for one may from the  heart   
devote himself to chaste marriage1 while
 the other knows not what  chaste       
marriage is2 one may love the things    
which are of the church1 but  the other 
those which are of the world alone3 as  
to their minds1 one may  be in heaven1  
the other in hell2 hence there may be   
conjugial love with  the one1 and not   
with the other4 ,the minds of such1     
since they are  turned in a contrary    
direction1 are inwardly in collision    

with each  other2 and if not outwardly1 
still1 he that is not in conjugial love1
  regards his lawful consort as a       
tiresome old woman2 and so in other     
cases4    #bbg4 ,,xviii4 ,,there ,,are  
,,various ,,similitudes ,,and           
,,dissimilitudes1 ,,both  ,,internal    
,,and ,,external1 ,,with ,,married      
,,partners4 ,it is well known1 that     
between married partners there are      
similitudes and dissimilitudes1 and     
that the external appear1 but not the   
internal1 except after some time  of    
living together1 to the married partners
 themselves1 and by  indications to     
others2 but it would be useless to      
mention each so that  they might be     
known1 since several pages might be     
filled with an account  and description 
of their varieties4 ,similitudes may in 
part be deduced  and concluded from the 
dissimilitudes on account of which      
conjugial love  is changed into cold2 of
 which we shall speak in the following  
chapter4  ,similitudes and              

dissimilitudes in general originate from
 connate  inclinations1 varied by       
education1 connections1 and persuasions 
that  have been imbibed4    #bbh4 ,,xix4
 ,,various ,,similitudes ,,can ,,be     
,,conjoined1 ,,but ,,not ,,with         
,,dissimilitudes4 ,the varieties of     
similitudes are very numerous1 and      
differ more or less from each other2 but
 still those which differ may in  time  
be conjoined by various things1         
especially by accommodations to         
desires1 by mutual offices and          
civilities1 by abstaining from what is  
unchaste1 by the common love of infants 
and the care of children1 but           
particularly by conformity in things    
relating to the church2 for things      
relating to the church effect a         
conjunction of similitudes differing    
interiorly1 other things only           
exteriorly4 ,but with dissimilitudes no 
conjunction can be effected1 because    
they are antipathetical4    #bbi4 ,,xx4 
,,the ,,lord ,,provides ,,similitudes   

,,for ,,those ,,who ,,desire ,,love     
,,truly  ,,conjugial1 ,,and ,,if ,,not  
,,on ,,earth1 ,,he ,,yet ,,provides     
,,them ,,in ,,heaven4 ,the  reason of   
this is1 because all marriages of love  
truly conjugial are  provided by the    
,lord4 ,that they are from him1 may be  
seen above1 n4 #acj1  #aca2 but in what 
manner they are provided in heaven1 ,i  
have heard thus  described by the       
angels3 ,the divine providence of the   
,lord extends to  everything1 even to   
the minutest particulars1 concerning    
marriages and  in marriages1 because all
 the delights of heaven spring from the 
delights of conjugial love1 as sweet    
waters from the fountain-head2 and  on  
this account it is provided that        
conjugial pairs be born2 and that  they 
be continually educated to their several
 marriages under the ,lord's  auspices1 
neither the boy nor the girl knowing    
anything of the matter2  and after a    
stated time1 when they both become      
marriageable1 they meet  in some place  

as by chance1 and see each other1 and in
 this case they  instantly know1 as by a
 kind of instinct1 that they are a pair1
 and by a  kind of inward dictate think 
within themselves1 the youth1 that she  
is  mine1 and the maiden1 that he is    
mine2 and when this thought has existed 
some time in the mind of each1 they     
accost each other from a deliberate     
purpose1 and betroth themselves4 ,it is 
said1 as by chance1 by instinct1  and by
 dictate2 and the meaning is1 by divine 
providence2 since1 while  the divine    
providence is unknown1 it has such an   
appearance2 for the  ,lord opens        
internal similitudes1 so that they may  
see themselves4    #bcj4 ,,xxi4 ,a ,,man
 7homo7 ,,according ,,to ,,the          
,,deficiency ,,and ,,loss ,,of          
,,conjugial ,,love1 ,,approaches ,,to   
,,the ,,nature ,,of ,a ,,beast4 ,the    
reason of this  is1 because so far as a 
man 7homo7 is in conjugial love1 so far 
he is  spiritual1 and so far as he is   
spiritual1 so far he is a man 7homo72   

for a man is born to a life after death1
 and attains the possession  thereof in 
consequence of having in him a spiritual
 soul1 and is capable  of being elevated
 thereto by the faculty of his          
understanding2 if in  this case his     
will1 from the faculty also granted to  
it1 is elevated at  the same time1 he   
lives after death the life of heaven4   
,the contrary  comes to pass1 if he is  
in a love opposite to conjugial love2   
for so far  as he is in this opposite   
love1 so far he is natural2 and a merely
  natural man is like a beast as to     
lusts and appetites1 and to their       
delights2 with this difference only1    
that he has the faculty of  elevating   
his understanding into the light of     
wisdom1 and also of  elevating his will 
into the heat of celestial love4 ,these 
faculties are  never taken away from    
airy man 7homo72 therefore the merely   
natural  man1 although as to            
concupiscences and appetites and their  
delights1 he  is like a beast1 still    

lives after death1 but in a state       
corresponding  to his past life4 ,from  
these considerations it may appear that 
a man1  according to the deficiency of  
conjugial love1 approaches to the nature
  of a beast4 ,this position may seem to
 be contradicted by the  consideration1 
that there are a deficiency and loss of 
conjugial love  with some who yet are   
men 7homines72 but the position is meant
 to be  confined to those who make light
 of conjugial love from a principle of  
adulterous love1 and who therefore are  
in such deficiency and loss4            
99       99       99       99       99  
#bca4 ,to the above ,i shall add ,,three
 ,,memorable ,,relations4 ,,first4 ,i   
once  heard loud exclamations1 which    
issued from the hells1 with a noise as  
if  they bubbled up through water3 one  
to the left hand1 in these words1 ,o    
,,how ,,just6 another to the right1 ,o  
,,how ,,learned6 and a third from       
behind1 ,o ,,how ,,wise6 and as ,i was  
in doubt whether there are also in  hell

 persons of justice1 learning1 and      
wisdom1 ,i was impressed with a  strong 
desire of seeing what was the real case2
 and a voice from heaven  said to me1   
,you shall see and hear4 ,i therefore in
 spirit went out of  the house1 and saw 
before me an opening1 which ,i          
approached2 and looked  down2 and lo6   
there was a ladder1 by which ,i         
descended3 and when ,i was  down1 ,i    
observed a level country set thick with 
shrubs1 intermixed with  thorns and     
nettles2 and on my asking1 whether this 
was hell1 ,i was told  it was the lower 
earth next above hell4 ,i then continued
 my course in a  direction according to 
the exclamations in order2 first to     
those who  exclaimed1 ,o ,,how ,,just6  
where ,i saw a company consisting of    
such as in  the world had been judges   
influenced by friendship and gifts2 then
 to  the second exclamation1 ,o ,,how   
,,learned6 where ,i saw a company of    
such  as in the world had been          
reasoners2 and lastly to the third      

exclamation1  ,o ,,how ,,wise6 where ,i 
saw a company such as in the world had  
been  confirmators4 ,from these ,i      
returned to the first1 where there were 
judges influenced by friendship and     
gifts1 and who were proclaimed  ,just4  
,on one side ,i saw as it were an       
amphitheatre built of brick1 and        
covered with black slates2 and ,i was   
told that they called it a  tribunal4   
,there were three entrances to it on the
 north1 and three on  the west1 but none
 on the south and east2 a proof that    
their decisions  were not those of      
justice1 but were arbitrary             
determinations4 ,in the  middle of the  
amphitheatre there was a fire1 into     
which the servants who  attended threw  
torches of sulphur and pitch2 the light 
whereof1 by its  vibrations on the      
plastered walls1 presented pictured     
images of birds of  the evening and     
night2 but both the fire and the        
vibrations of light  thence issuing1    
together with the forms of the images   

thereby produced1  were representations 
that in their decisions they could adorn
 the matter  of any debate with colored 
dyes1 and give it a form according to   
their  own interest4 ,in about half an  
hour ,i saw some old men and youths in  
robes and cloaks1 enter the             
amphitheatre1 who1 laying aside their   
caps1  took their seats at the tables1  
in order to sit in judgement4 ,i heard  
and perceived with what cunning and     
ingenuity1 under the impulse of         
prejudice in favor of their friends1    
they warped and inverted judgement  so  
as to give it an appearance of justice1 
and this to such a degree1  that they   
themselves saw what was unjust as just1 
and on the other hand  what was just as 
unjust4 ,such persuasions respecting the
 points to be  decided upon1 appeared   
from their countenances1 and were heard 
from  their manner of speaking4 ,i then 
received illustration from heaven1 from 
which ,i perceived how far each point   
was grounded in right or not2 and ,i    

saw how industriously they concealed    
what was unjust1 and gave it a          
semblance of what was just2 and how they
 selected some particular  statute which
 favored their own side of the question1
 and by cunning  reasonings warped the  
rest to the same side4 ,after judgement 
was given1  the decrees were conveyed to
 their clients1 friends and favorers1   
who1  to recompense them for their      
services1 continued to shout1 ,o ,,how  
,,just1  ,o ,,how ,,just6 ,after this ,i
 conversed respecting them with the     
angels of  heaven1 and related to them  
some of the things ,i had seen and      
heard4 ,the  angels said to me1 ,such   
judges appear to others to be endowed   
with a  most extraordinary acuteness of 
intellect2 when yet they do not at all  
see what is just and equitable4 ,if you 
remove the prejudices of  friendship in 
favor of particular persons1 they sit   
mute in judgement  like so many statues1
 and only say1 ',i acquiesce1 and am    
entirely of  your opinion on this       

point4' ,this happens because all their 
judgements  are prejudices2 and         
prejudice with partiality influences the
 case in  question from beginning to    
end4 ,hence they see nothing but what is
  connected with their friend's         
interest2 and whatever is contrary      
thereto1 they set aside2 or if they pay 
any attention to it1 they  involve it in
 intricate reasonings1 as a spider wraps
 up its prey in a  web1 and make an end 
of it2 hence1 unless they follow the web
 of their  prejudice1 they see nothing  
of what is right4 ,they were examined   
whether  they were able to see it1 and  
it was discovered that they were not4   
,that  this is the case1 will seem      
wonderful to the inhabitants of your    
world2  but tell them it is a truth that
 has been investigated by the angels of 
heaven4 ,as they see nothing of what is 
just1 we in heaven regard them  not as  
men but as monsters1 whose heads are    
constituted of things  relating to      
friendship1 their breasts of those      

relating to injustice1  their feet of   
those which relate to confirmation1 and 
the soles of the  feet of those things  
which relate to justice1 which they     
supplant and  trample under foot1 in    
case they are unfavorable to the        
interests of  their friend4 ,but of what
 quality they appear to us from heaven1 
you  shall presently see2 for their end 
is at hand4 ,and lo6 at that instant    
the ground was cleft asunder1 and the   
tables fell one upon another1 and  they 
were swallowed up1 together with the    
whole amphitheatre1 and were  cast into 
caverns1 and imprisoned4 ,it was then   
said to me1 ,do you wish  to see them   
where they now are8 ,and lo6 their faces
 appeared as of  polished steel1 their  
bodies from the neck to the loins as    
graven images  of stone clothed with    
leopards' skins1 and their feet like    
snakes3 the  law books too1 which they  
had arranged in order on the tables1    
were  changed into packs of cards3 and  
now1 instead of sitting in judgement1   

the office appointed to them is to      
prepare vermilion and mix it up into  a 
paint1 to bedaub the faces of harlots   
and thereby turn them into  beauties4   
,after seeing these things1 ,i was      
desirous to visit the two other         
assemblies1 one of which consisted of   
mere reasoners1 and the other of  mere  
confirmators2 and it was said to me1    
,stop awhile1 and you shall  have       
attendant angels from the society next  
above them2 by these you  will receive  
light from the ,lord and will see what  
will surprise you4    #bcb4 ,,the       
,,second ,,memorable ,,relation4 ,after 
some time ,i heard again from  the lower
 earth voices exclaiming as before1 ,o  
,,how ,,learned6 ,o ,,how  ,,wise6 ,i   
looked round to see what angels were    
present2 and lo6 they were  from the    
heaven immediately above those who cried
 out1 ,o ,,how ,,learned6  and ,i       
conversed with them respecting the cry1 
and they said1 ,those  learned ones are 
such as only reason whether a thing be  

so or not1 and  seldom think that it is 
so2 therefore1 they are like winds which
 blow  and pass away1 like the bark     
about trees which are without sap1 or   
like  shells about almonds without a    
kernel1 or like the outward rind about  
fruit without pulp2 for their minds are 
void of interior judgement1 and  are    
united only with the bodily senses2     
therefore unless the senses  themselves 
decide1 they can conclude nothing2 in a 
word1 they are merely  sensual1 and we  
call them ,,reasoners4 ,we give them    
this name1 because  they never conclude 
anything1 and make whatever they hear a 
matter of  argument1 and dispute whether
 it be so1 with perpetual contradiction4
  ,they love nothing better than to     
attack essential truths1 and so to pull 
them in pieces as to make them a subject
 of dispute4 ,these are those who       
believe themselves learned above the    
rest of the world4 ,on hearing this     
account1 ,i entreated the angels to     
conduct me to them3 so they led me to  a

 cave1 from which there was a flight of 
steps leading to the earth  below4 ,we  
descended and followed the shout1 ,o    
,,how ,,learned6 and lo6  there were    
some hundreds standing in one place1    
beating the ground with  their feet4    
,being at first surprised at this sight1
 ,i inquired the  reason of their       
standing in that manner and beating the 
ground with the  soles of their feet1   
and said1 ,they may thus by their feet  
make holes  in the floor4 ,at this the  
angel smiled and said1 ,they appear to  
stand  in this manner1 because they     
never think on any subject that it is   
so1  but only whether it is so1 and     
dispute about it2 and when the thinking 
principle proceeds no further than this1
 they appear only to tread and  trample 
on a single clod1 and not to advance4   
,upon this ,i approached  the assembly1 
and lo6 they appeared to me to be       
good-looking men and  well dressed2 but 
the angels said1 ,this is their         
appearance when viewed  in their own    

light2 but if light from heaven flows   
in1 their faces are  changed1 and so is 
their dress2 and so it came to pass3    
they then  appeared with dark faces1 and
 dressed in black sackcloth2 but when   
this  light was withdrawn1 they appeared
 as before4 ,i presently entered into   
conversation with some of them1 and     
said1 ,i heard the shout of a crowd     
about you1 ',o how learned6' may ,i be  
allowed therefore to have a  little     
conversation with you on subjects of the
 highest learning8 they  replied1       
,mention any subject1 and we will give  
you satisfaction4 ,i  then asked1 ,what 
must be the nature of that religion by  
which a man is  saved8 ,they said1 ,we  
will divide this subject into several   
parts2 and  we cannot answer it until we
 have concluded on its subdivisions4    
,the  first inquiry shall be1 ,whether  
religion be anything8 the second1       
,whether there be such a thing as       
salvation or not8 the third1 ,whether   
one religion be more efficacious than   

another8 the fourth1 ,whether there  be 
a heaven and a hell8 the fifth1 ,whether
 there be eternal life after  death8    
besides many more inquiries4 ,then ,i   
desired to know their  opinion          
concerning the first article of inquiry1
 ,whether religion be  anything8 ,they  
began to discuss the subject with       
abundance of arguments1  whether there  
be any such thing as religion1 and      
whether what is called  religion be     
anything8 ,i requested them to refer it 
to the assembly1 and  they did so2 and  
the general answer was1 that the        
proposition required  so much           
investigation that it could not be      
finished within the evening4  ,i then   
asked4 ,can you finish it within the    
year8 and one of them said1  ,not within
 a hundred years3 so ,i observed1 ,in   
the mean while you are  without         
religion2 and he replied1 ,shall it not 
be first demonstrated  whether there be 
such a thing as religion1 and whether   
what is called  religion be anything8 if

 there be such a thing1 it must be also 
for the  wise2 if there be no such      
thing1 it must he only for the vulgar4  
,it is  well known that religion is     
called a bond2 but it is asked1 for     
whom8 if  it be only for the vulgar1 it 
is not anything in itself2 if it be     
likewise for the wise1 it is something4 
,on hearing these arguments1 ,i  said to
 them1 ,there is no character you       
deserve less than that of being         
learned2 because all your thoughts are  
confined to the single inquiry1  whether
 a thing be1 and to canvass each side of
 the question4 ,who can  become learned1
 unless he know something for certain1  
and progressively  advance into it1 as a
 man in walking progressively advances  
from step to  step1 and thereby         
successively arrives at wisdom6 ,if you 
follow any  other rule1 you make no     
approach to truths1 but remove them more
 and  more out of sight4 ,to reason only
 whether a thing be1 is it not like     
reasoning about a cap or a shoe1 whether

 they fit or not1 before they  are put  
on8 and what must be the consequence of 
such reasoning1 but that  you will not  
know whether anything exist1 yea1       
whether there be any such  thing as     
salvation1 or eternal life after death2 
whether one religion be  more           
efficacious than another1 and whether   
there be a heaven and a hell8  ,on these
 subjects you cannot possibly think at  
all1 so long as you halt  at the first  
step1 and beat the sand at setting out1 
instead of setting  one foot before     
another and going forward4 ,take heed to
 yourselves1 lest  your minds1 standing 
thus without in a state of              
indetermination1 should  inwardly harden
 and become statues of salt1 and        
yourselves friends of  ,lot's wife4     
,with these words ,i took my leave1 and 
they being indignant  threw stones after
 me2 and then they appeared to me like  
graven images  of stone1 without any    
human reason in them4 ,on my asking the 
angels  concerning their lot1 they said1

 ,their lot is1 that they are cast down 
into the deep1 into a wilderness1 where 
they are forced to carry  burdens2 and  
in this case1 as they are no longer     
capable of rational  conversation1 they 
give themselves up to idle prattle and  
talk1 and  appear at a distance like    
asses that are heavily laden4    #bcc4  
,,the ,,third ,,memorable ,,relation4   
,after this one of the angels said1     
,follow me to the place where they      
exclaim1 ',o ,,how ,,wise6' and you     
shall  see prodigies of men2 you shall  
see faces and bodies1 which are the     
faces and bodies of a man1 and yet they 
are not men4 ,i said1 ,are they  beasts 
then8 he replied1 ,they are not beasts1 
but beast-men2 for they  are such as    
cannot at all see whether truth be truth
 or not1 and yet  they can make whatever
 they will to be truth4 ,such persons   
with us are  called ,,confirmators4 ,we 
followed the vociferation1 and came to  
the  place2 and lo6 there was a company 
of men1 and around them a crowd1 and  in

 the crowd some of noble blood1 who1 on 
hearing that they confirmed  whatever   
they said1 and favored themselves with  
such manifest consent1  turned1 and     
said1 ,o ,,how ,,wise6 ,but the angel   
said to me1 ,let us not go  to them1 but
 call one out of the company4 ,we called
 him and went aside  with him1 and      
conversed on various subjects2 and he   
confirmed every one  of them1 so that   
they appeared altogether as true2 and we
 asked him1  whether he could also      
confirm the contrary8 he said1 ,as well 
as the  former4 ,then he spoke openly   
and from the heart1 and said1 ,what is  
truth8 ,is there anything true in the   
nature of things1 but what a man  makes 
true8 ,advance any proposition you      
please1 and ,i will make it to be  true4
 ,hereupon ,i said1 ,make this true2    
,that faith is the all of the  church4  
,this he did so dexterously and         
cunningly1 that the learned who  were   
standing by admired and applauded him4  
,i afterwards requested him  to make it 

true1 ,that charity is the all of the   
church2 and he did so3  and afterwards1 
,that charity is nothing of the church3 
and he dressed up  each side of the     
question1 and adorned it so with        
appearances1 that the  bystanders looked
 at each other1 and said1 ,is not this a
 wise man8 ,but  ,i said1 ,do not you   
know that to live well is charity1 and  
that to  believe well is faith8 does not
 he that lives well also believe well8  
and consequently1 is not faith of       
charity1 and charity of faith8 do you   
not see that this is true8 ,he replied1 
,i will make it true1 and will  then    
see4 ,he did so1 and said1 ,now ,i see  
it2 but presently he made  the contrary 
to be true1 and then said1 ,i also see  
that this is true4  ,at this we smiled  
and said1 ,are they not contraries8 how 
can two  contraries appear true8 ,to    
this he replied with indignation1 ,you  
are  mistaken2 each is true2 since truth
 is nothing but what a man makes  true4 
,there was a certain person standing    

near1 who in the world had  been a      
legate of the first rank4 ,he was       
surprised at this assertion1 and  said1 
,i acknowledge that in the world        
something like this method of  reasoning
 prevails2 but still you are out of your
 senses4 ,try if you can  make it to be 
true1 that light is darkness1 and       
darkness light4 ,he  replied1 ,i will   
easily do this4 ,what are light and     
darkness but a state  of the eye8 ,is   
not light changed into shade when the   
eye comes out of  sunshine1 and also    
when it is kept intensely fixed on the  
sun8 ,who does  not know1 that the state
 of the eye in such a case is changed1  
and that  in consequence light appears  
as shade2 and on the other hand1 when   
the  state of the eye is restored1 that 
shade appears as light8 ,does not  an   
owl see the darkness of night as the    
light of day1 and the light of  day as  
the darkness of night1 and also the sun 
itself as an opaque and  dusky globe8   
,if any man had the eyes of an owl1     

which would he call  light and which    
darkness8 ,what then is light but the   
state of the eye8  and if it be a state 
of the eye1 is not light darkness1 and  
darkness  light8 therefore each of the  
propositions is true4 ,afterwards the   
legate asked him to make this true1     
,that a raven is white and not black2   
and he replied1 ,i will do this also    
with ease2 and he said1 ,take a  needle 
or razor1 and lay open the feathers or  
quills of a raven2 are  they not white  
within8 ,also remove the feathers and   
quills1 and look at  its skin2 is it not
 white8 ,what is the blackness then     
which envelops it  but a shade1 which   
ought not to determine the raven's      
color8 ,that  blackness is merely a     
shade4 ,i appeal to the skilful in the  
science of  optics1 who will tell you1  
that if you pound a black stone or glass
 into  fine powder1 you will see that   
the powder is white4 ,but the legate    
replied1 ,does not the raven appear     
black to the sight8 ,the confirmator    

answered1 ,will you1 who are a man1     
think in any case from appearance8  you 
may indeed say from appearance1 that a  
crow is black1 but you cannot  think so2
 as for example1 you may speak from the 
appearance and say that  the sun rises1 
advances to its meridian altitude1 and  
sets2 but1 as you  are a man1 you cannot
 think so2 because the sun stands       
unmoved and the  earth only changes its 
position4 ,the case is the same with the
 raven2  appearance is appearance2 and  
say what you will1 a raven is altogether
  and entirely white2 it grows white    
also as it grows old2 and this ,i have  
seen4 ,we next requested him to tell us 
from his heart1 whether he was  in joke1
 or whether he really believed that     
nothing is true but what a  man makes   
true8 and he replied1 ,i swear that ,i  
believe it4 ,afterwards  the legate     
asked him1 whether he could make it true
 that he was out of  his senses2 and he 
said1 ,i can2 but ,i do not choose3 who 
is not out of  his senses8 ,when the    

conversation was thus ended1 this       
universal  confirmator was sent to the  
angels1 to be examined as to his true   
quality2 and the report they afterwards 
made was1 that he did not  possess even 
a single grain of understanding2 because
 all that is above  the rational        
principle was closed in him1 and that   
alone which is below  was open4 ,above  
the rational principle is heavenly      
light1 and below it  is natural light2  
and this light is such that it can      
confirm whatever it  pleases2 but if    
heavenly light does not flow into       
natural light1 a man  does not see      
whether any thing true is true1 and     
consequently neither  does he see that  
any thing false is false4 ,to see in    
either case is by  virtue of heavenly   
light in natural light2 and heavenly    
light is from  the ,god of heaven1 who  
is the ,lord2 therefore this universal  
confirmator  is not a man or a beast1   
but a beast-man4 ,i questioned the angel
  concerning the lot of such persons1   

and whether they can be together  with  
those who are alive1 since every one has
 life from heavenly light1  and from    
this light has understanding4 ,he said1 
that such persons when  they are alone1 
can neither think nor express their     
thoughts1 but stand  mute like machines1
 and as in a deep sleep2 but that they  
awake as soon  as any sound strikes     
their ears3 and he added1 that those    
become such1  who are inmostly wicked2  
into these no heavenly light can flow   
from  above1 but only somewhat spiritual
 through the world1 whence they derive  
the faculty of confirming4 ,as he said  
this1 ,i heard a voice from the  angels 
who had examined the confirmation1      
saying to me1 ,from what you  have now  
heard form a general conclusion4 ,i     
accordingly formed the  following3 ,that
 intelligence does not consist in being 
able to confirm  whatever a man pleases1
 but in being able to see that what is  
true is  true1 and what is false is     
false4 ,after this ,i looked towards the

  company where the confirmators stood1 
and where the crowd about them  shouted1
 ,o how wise6 and lo6 a dusky cloud     
covered them1 and in the  cloud were    
owls and bats on the wing2 and it was   
said to me1 ,the owls  and bats flying  
in the dusky cloud1 are correspondences 
and consequent  appearances of their    
thoughts2 because confirmations of      
falsities so as  to make them appear    
like truths1 are represented in this    
world under the  forms of birds of      
night1 whose eyes are inwardly          
illuminated by a false  light1 from     
which they see objects in the dark as if
 in the light4 ,by  such a false        
spiritual light are those influenced who
 confirm falses  until they seem as     
truths1 and afterwards are said and     
believed to be  truths3 all such see    
backwards1 and not forwards4            
99     99     99     99     99     99   
,,on ,,the ,,causes ,,of ,,coldness1    
,,separation1 ,,and ,,divorce ,,in      
,,marriages4    #bcd4 ,in treating here 

on the causes of coldness in marriages1 
we shall  treat also at the same time on
 the causes of separation1 and likewise 
of  divorce1 because they are connected2
 for separations come from no other     
source than from coldnesses1 which are  
successively inborn after  marriage1 or 
from causes discovered after marriage1  
from which also  coldness springs2 but  
divorces come from adulteries2 for these
 are  altogether opposite to marriages2 
and opposites induce coldness1 if not   
in both parties1 at least in one4 ,this 
is the reason why the causes of         
coldness1 separations1 and divorces1 are
 brought together into one  chapter4    
,but the coherence of the causes will be
 more clearly discerned  from viewing   
them in the following series3--,i4      
,there are spiritual heat  and spiritual
 cold2 and spiritual heat is love1 and  
spiritual cold the  privation thereof4  
,,ii4 ,spiritual cold in marriages is a 
disunion of  souls and a disjunction of 
minds1 whence come indifference1        

discord1  contempt1 disdain1 and        
aversion2 from which1 in several cases1 
at length  comes separation as to bed1  
chamber1 and house4 ,,iii4 ,there are   
several  successive causes of cold1 some
 internal1 some external1 and some      
accidental4 ,,iv4 ,internal causes of   
cold are from religion4 ,v4 ,the  first 
of these causes is the rejection of     
religion by each of the  parties4 ,,vi4 
,the second is1 that one has religion   
and not the other4  ,,vii4 ,the third   
is1 that one is of one religion and the 
other of  another4 ,,viii4 ,the fourth  
is the falsity of the religion imbibed4 
,,ix4  ,with many1 these are causes of  
internal cold1 but not at the same time 
of external4 ,x4 ,there are also several
 external causes of cold2 the  first of 
which is dissimilitude of minds and     
manners4 ,,xi4 ,the second  is1 that    
conjugial love is believed to be the    
same as adulterous love1  only that the 
latter is not allowed by law1 but the   
former is4 ,,xii4  ,the third is1 a     

striving for pre-eminence between       
married partners4  ,,xiii4 ,the fourth  
is1 a want of determination to any      
employment or  business1 whence comes   
wandering passion4 ,,xiv4 ,the fifth is1
  inequality of external rank and       
condition4 ,,xv4 ,there are also causes 
of separation4 ,,xvi4 ,the first of them
 is a vitiated state of mind4  ,,xvii4  
,the second is a vitiated state of body4
 ,,xviii4 ,the third is  impotence      
before marriage4 ,,xix4 ,adultery is the
 cause of divorce4 ,,xx4  ,there are    
also several accidental causes of cold2 
the first of which  is1 that enjoyment  
is common 7or cheap71 because           
continually allowed4  ,,xxi4 ,the second
 is that living with a married partner1 
from a covenant  and compact1 seems to  
be forced and not free4 ,,xxii4 ,the    
third is1  affirmation on the part of   
the wife1 and her talking incessantly   
about  love4 ,,xxiii4 ,the fourth is1   
the man's continually thinking that his 
wife is willing2 and on the other hand1 

the wife's thinking that the man  is not
 willing4 ,,xxiv4 ,as cold is in the    
mind it is also in the body2  and       
according to the increase of that cold1 
the externals also of the  body are     
closed4 ,we proceed to an explanation of
 each article4    #bce4 ,i4 ,,there     
,,are ,,spiritual ,,heat ,,and          
,,spiritual ,,cold2 ,,and ,,spiritual   
,,heat  ,,is ,,love1 ,,and ,,spiritual  
,,cold ,,is ,,the ,,privation ,,thereof4
 ,spiritual heat is  from no other      
source than the sun of the spiritual    
world2 for there is  in that world a sun
 proceeding from the ,lord1 who is in   
the midst of it2  and as it is from the 
,lord1 it is in its essence pure love4  
,this sun  appears fiery before the     
angels1 just as the sun of our world    
appears  before men4 ,the reason of its 
appearing fiery is1 because love is     
spiritual fire4 ,from that sun proceed  
both heat and light2 but as that  sun is
 pure love1 the heat thence derived in  
its essence is love1 and  the light     

thence derived in its essence is wisdom2
 hence it is manifest  what is the      
source of spiritual heat1 and that      
spiritual heat is love4  ,but we will   
also briefly explain the source of      
spiritual cold4 ,it is  from the sun of 
the natural world1 and its heat and     
light4 ,the sun of  the natural world   
was created that its heat and light     
might receive in  them spiritual heat   
and light1 and by means of the          
atmospheres might  convey spiritual heat
 and light even to ultimates in the     
earth1 in order  to produce effects of  
ends1 which are of the ,lord in his sun1
 and also  to clothe spiritual          
principles with suitable garments1 that 
is1 with  materials1 to operate ultimate
 ends in nature4 ,these effects are     
produced when spiritual heat is joined  
to natural heat2 but the contrary  comes
 to pass when natural heat is separated 
from spiritual heat1 as is  the case    
with those who love natural things1 and 
reject spiritual3 with  such1 spiritual 

heat becomes cold4 ,the reason why these
 two loves1 which  from creation are in 
agreement1 become thus opposite1 is1    
because in  such case the dominant heat 
becomes the servant1 and vice versa2 and
  to prevent this effect1 spiritual     
heat1 which from its lineage is lord1   
then recedes2 and in those subjects1    
spiritual heat grows cold1 because  it  
becomes opposite4 ,from these           
considerations it is manifest that      
spiritual cold is the privation of      
spiritual heat4 ,in what is here said1  
by heat is meant love2 because that heat
 living in subjects is felt as  love4 ,i
 have heard in the spiritual world1 that
 spirits merely natural  grow intensely 
cold while they apply themselves to the 
side of some  angel who is in a state of
 love2 and that the case is similar in  
regard  to the infernal spirits1 while  
heat flows into them out of heaven2 and 
that nevertheless among themselves1 when
 the heat of heaven is removed  from    
them1 they are inflamed with great heat4

    #bcf4 ,,ii4 ,spiritual cold in      
marriages is a disunion of souls and a  
disjunction of minds1 whence come       
indifference1 discord1 contempt1        
disdain1 and aversion2 from which1 in   
several cases1 at length comes          
separation as to bed1 chamber1 and      
house4 ,that these effects take place   
with married partners1 while their      
primitive love is on the decline1 and   
becomes cold1 is too well known to need 
any comment4 ,the reason is1  because   
conjugial cold above all others resides 
in human minds2 for the  essential      
conjugial principle is inscribed on the 
soul1 to the end that  a soul may be    
propagated from a soul1 and the soul of 
the father into  the offspring4 ,hence  
it is that this cold originates there1  
and  successively goes downward into the
 principles thence derived1 and  infects
 them2 and thus changes the joys and    
delights of the primitive  love into    
what is sad and undelightful4    #bcg4  
,,iii4 ,,there ,,are ,,several          

,,successive ,,causes ,,of ,,cold1      
,,some ,,internal1  ,,some ,,external1  
,,and ,,some ,,accidental4 ,that there  
are several causes of  cold in          
marriages1 is known in the world2 also  
that they arise from many  external     
causes2 but it is not known that the    
origins of the causes lie  concealed in 
the inmost principles1 and that from    
these they descend  into the principles 
thence derived1 until they appear in    
externals2 in  order therefore that it  
may be known that external causes are   
not causes  in themselves1 but derived  
from causes in themselves1 which1 as was
  said1 are in inmost principles1 we    
will first distribute the causes        
generally into internal and external1   
and afterwards will particularly        
examine them4    #bch4 ,,iv4 ,,internal 
,,causes ,,of ,,cold ,,are ,,from       
,,religion4 ,that the very origin  of   
conjugial love resides in the inmost    
principles of man1 that is1 in  his     
soul1 is demonstrable to every one from 

the following considerations  alone2    
that the soul of the offspring is from  
the father1 which is known  from the    
similitude of inclinations and          
affections1 and also from the  general  
character of the countenance derived    
from the father and  remaining with very
 remote posterity2 also from the        
propagative faculty  implanted in souls 
from creation2 and moreover by what is  
analogous  thereto in the subjects of   
the vegetable kingdom1 in that there    
lies hid  in the inmost principles of   
germination the propagation of the seed 
itself1 and thence of the whole1 whether
 it be a tree1 a shrub1 or a  plant4    
,this propagative or plastic force in   
seeds in the latter kingdom1  and in    
souls in the other1 is from no other    
source than the conjugial  sphere1 which
 is that of good and truth1 and which   
perpetually emanates  and flows in from 
the ,lord the ,creator and ,supporter of
 the universe2  concerning which sphere1
 see above1 n4 #bbb-bbe2 and from the   

endeavour  of those two principles1 good
 and truth1 therein1 to unite into a    
one4  ,this conjugial endeavour remains 
implanted in souls1 and conjugial love  
exists by derivation from it as its     
origin4 ,that this same marriage1  from 
which the above universal sphere is     
derived1 constitutes the church  with   
man1 has been abundantly shewn above in 
the chapter ,,on ,,the ,,marriage  ,,of 
,,good ,,and ,,truth1 and frequently    
elsewhere4 ,hence there is all the      
evidence of rational demonstration1 that
 the origin of the church and of        
conjugial love are in one place of      
abode1 and in a continual embrace2  but 
on this subject see further particulars 
above1 n4 #acj1 where it was  proved1   
that conjugial love is according to the 
state of the church with  man2 thus that
 it is grounded in religion1 because    
religion constitutes  this state4 ,man  
also was created with a capacity of     
becoming more and  more interior1 and   
thereby of being introduced or elevated 

nearer and  nearer to that marriage1 and
 thus into love truly conjugial1 and    
this  even so far as to perceive a state
 of its blessedness4 ,that religion is  
the only means of introduction and      
elevation1 appears clearly from what    
was said above1 namely1 that the origin 
of the church and of conjugial  love are
 in the same place of abode1 and in     
mutual embrace there1 and  that hence   
they must needs be conjoined4    #bci4  
,from what has been said above it       
follows1 that where there is no         
religion1 there is no conjugial love2   
and that where there is no  conjugial   
love1 there is cold4 ,that conjugial    
cold is the privation of  that love1    
maybe seen above1 n4 #bce2 consequently 
that conjugial cold is  also a privation
 of a state of the church1 or of        
religion4 ,sufficient  evidence of the  
truth of this may be deduced from the   
general ignorance  that now prevails    
concerning love truly conjugial4 ,in    
these times1 who  knows1 and who is     

willing to acknowledge1 and who will not
 be surprised  to hear1 that the origin 
of conjugial love is deduced hence8 ,but
 the  only cause and source of this     
ignorance is1 that1 notwithstanding     
there  is religion1 still there are not 
the truths of religion2 and what is     
religion without truths8 ,that there is 
a want of the truths of religion1  is   
fully shown in the ,,apocalypse         
,,revealed2 see also the ,,memorable    
,,relation1 n4 #eff of that work4       
#bdj4 ,v4 ,,of ,,internal ,,causes ,,of 
,,cold ,,the ,,first ,,is ,,the         
,,rejection ,,of  ,,religion ,,by ,,each
 ,,of ,,the ,,parties4 ,those who reject
 the holy things of the  church from the
 face to the hinder part of the head1 or
 from the breast  to the back1 have not 
any good love2 if any proceeds          
apparently from the  body1 still there  
is not any in the spirit4 ,with such    
persons goods  place themselves on the  
outside of evils1 and cover them1 as    
raiment  glittering with gold covers a  

putrid body4 ,the evils which reside    
within1 and are covered1 are in general 
hatreds1 and thence intestine  combats  
against everything spiritual2 for all   
things of the church which  they reject1
 are in themselves spiritual2 and as    
love truly conjugial is  the fundamental
 love of all spiritual loves1 as was    
shewn above1 it is  evident that        
interior hatred is contrary to it1 and  
that the interior or  real love with    
such is in favor or the opposite1 which 
is the love of  adultery2 therefore such
 persons1 more than others1 will be     
disposed to  ridicule this truth1 that  
every one has conjugial love according  
to the  state of the church2 yea1 they  
will possibly laugh at the very mention 
of love truly conjugial2 but be it so2  
nevertheless they are to be  pardoned1  
because it is as impossible for them to 
distinguish in thought  between the     
marriage embrace and the adulterous1 as 
it is for a camel to  go through the eye
 of a needle4 ,such persons1 as to      

conjugial love1 are  starved with cold  
more than others4 ,if they keep to their
 married  partners1 it is only on       
account of some of the external causes  
mentioned  above1 n4 #aec1 which        
withhold and bind them4 ,their interiors
 of the soul  and thence of the mind are
 more and more closed1 and in the body  
are  stopped up2 and in this case even  
the love of the sex is thought little   
of1 or becomes insanely lascivious in   
the interiors of the body1 and  thence  
in the lowest principles of their       
thought4 ,it is these who are  meant in 
the ,,memorable ,,relation1 n4 #gi1     
which they may read if they  please4    
#bda4 ,,vi4 ,,of ,,internal ,,causes    
,,of ,,cold ,,the ,,second ,,is1 ,,that 
,,one ,,of ,,the  ,,parties ,,has       
,,religion ,,and ,,not ,,the ,,other4   
,the reason of this is1 because  the    
souls must of course disagree2 for the  
soul of one is open to the  reception of
 conjugial love1 while the soul of the  
other is closed to  it4 ,it is closed   

with the party that has not religion1   
and it is open  with the one that has2  
hence such persons cannot live together 
harmoniously2 and when once conjugial   
love is banished1 there ensues  cold2   
but this is with the party that has no  
religion4 ,this cold cannot  be         
dissipated except by the reception of a 
religion agreeing with that  of the     
other party1 if it be true2 otherwise1  
with the party that has no  religion1   
there ensues cold1 which descends from  
the soul into the body1  even to the    
cuticles2 in consequence of which he can
 no longer look his  married partner    
directly in the face1 or accost her in a
 communion of  respirations1 or speak to
 her except in a subdued tone of voice1 
or  touch her with the hand1 and        
scarcely with the back2 not to mention  
the  insanities which1 proceeding from  
that cold1 make their way into the      
thoughts1 which they do not make known2 
and this is the reason why such         
marriages dissolve of themselves4       

,moreover1 it is well known1 that an    
impious man thinks meanly of a married  
partner2 and all who are without        
religion are impious4    #bdb4 ,,vii4   
,,of ,,internal ,,causes ,,of ,,cold    
,,the ,,third ,,is1 ,,that ,,one ,,of   
,,the  ,,parties ,,is ,,of ,,one        
,,religion ,,and ,,the ,,other ,,of     
,,another4 ,the reason of this  is1     
because with such persons good cannot be
 conjoined with its  corresponding      
truth2 for as was shewn above1 the wife 
is the good of the  husband's truth1 and
 he is the truth of the wife's good4    
,hence of two  souls there cannot be    
made one soul2 and hence the stream of  
that love  is closed3 and consequently a
 conjugial principle is entered upon1   
which  has a lower place of abode1 and  
which is that of good with another      
truth1 or of truth with another good    
than its own1 between which there       
cannot be any harmonious love3 hence    
with the married partner that is in  a  
false religion1 there commences a cold1 

which grows more intense in  proportion 
as he differs from the other party4 ,on 
a certain time1 as ,i  was wandering    
through the streets of a great city     
inquiring for a  lodging1 ,i entered a  
house inhabited by married partners of a
 different  religion2 being ignorant of 
this circumstance1 the angels instantly 
accosted me1 and said1 ,we cannot remain
 with you in that house2 for the        
married partners who dwell there differ 
in religion4 ,this they  perceived from 
the internal disunion of their souls4   
#bdc4 ,,viii4 ,,of ,,internal ,,causes  
,,of ,,cold ,,the ,,fourth ,,is1 ,,the  
,,falsity ,,of ,,the  ,,religion4 ,this 
is1 because falsity in spiritual things 
either takes away  religion or defiles  
it4 ,it takes it from those with whom   
genuine truths  are falsified2 it       
defiles it1 where there are indeed      
falsities1 but not  genuine truths1     
which therefore could not be falsified4 
,in the latter  case there may be       
imputed goods with which those falses   

may be conjoined  by applications from  
the ,lord2 for these falses are like    
various  discordant tones1 which by     
artful arrangements and combinations are
  brought into harmony1 and communicate 
to harmony its agreeableness3 in  this  
case some conjugial love is             
communicable2 but with those who have   
falsified with themselves the genuine   
truths of the church1 it is not         
communicable4 ,the prevailing ignorance 
concerning love truly conjugial1  or a  
negative doubting respecting the        
possibility of the existence of  such   
love1 is from persons of the latter     
description2 and from the same  source  
also comes the wild imagination1 in the 
minds of the generality1  that          
adulteries are not evils in a religious 
point of view4    #bdd4 ,,ix4 ,,with    
,,many1 ,,the ,,above-,,mentioned ,,are 
,,causes ,,of ,,internal ,,cold1 ,,but  
,,not ,,at ,,the ,,same ,,time ,,of     
,,external4 ,if the causes above pointed
 out and  confirmed1 which are the      

causes of internal cold1 produced       
similar  external cold1 as many         
separations would ensue as there are    
cases of  internal cold1 which are as   
many as there are marriages of those who
 are  in a false or a different         
religion1 or in no religion2 respecting 
whom  we have already treated2 and yet  
it is well-known1 that many such live   
together as if they mutually loved and  
were friendly to each other3 but  whence
 this originates1 with those who are in 
internal cold1 will be  shewn in the    
following chapter ,,concerning ,,the    
,,causes ,,of ,,apparent ,,love1        
,,friendship1 ,,and ,,favor ,,in        
,,marriages4 ,there are several causes  
which  conjoin minds 7animos7 but still 
do not conjoin souls2 among these are   
some of those mentioned above1 n4 #ahc2 
but still cold lies interiorly          
concealed1 and makes itself continually 
observed and felt4 ,with such  married  
partners the affections depart from each
 other2 but the  thoughts1 while they   

come forth into speech and behaviour1   
for the sake  of apparent friendship and
 favor1 are present2 therefore such     
persons  know nothing of the            
pleasantness and delight1 and still less
 of the  satisfaction and blessedness of
 love truly conjugial1 accounting them  
to  be little else than fables4 ,these  
are of the number of those who deduce   
the origin of conjugial love from the   
same causes with the nine  companies of 
wise ones assembled from the several    
kingdoms of ,europe2  concerning whom   
see the ,,memorable ,,relation above1 n4
 #ajc-aad4    #bde4 ,it may be urged as 
an objection to what has been proved    
above1 that  still the soul is          
propagated from the father although it  
is not  conjoined to the soul of the    
mother1 yea1 although cold residing     
therein  causes separation2 but the     
reason why souls or offspring are       
nevertheless propagated is1 because the 
understanding of the man is not  closed1
 but is capable of being elevated into  

the light into which the  soul is2 but  
the love of his will is not elevated    
into the heat  corresponding to the     
light there1 except by the life1 which  
makes him  from natural become          
spiritual2 hence it is1 that the soul is
 still  procreated1 but1 in the descent1
 while it becomes seed1 it is veiled    
over by such things as belong to his    
natural love2 from this springs         
hereditary evil4 ,to these              
considerations ,i will add an arcanum   
from  heaven1 namely1 that between the  
disjoined souls of two persons1         
especially of married partners1 there is
 effected conjunction in a  middle love2
 otherwise there would be no conception 
with men  7homines74 ,besides what is   
here said of conjugial cold1 and its    
place  of abode in the supreme region of
 the mind1 see the ,,last ,,memorable   
,,relation of this chapter1 n4 #bgj4    
#bdf4 ,x4 ,,there ,,are ,,also ,,several
 ,,external ,,causes ,,of ,,cold1 ,,the 
,,first ,,of  ,,which ,,is              

,,dissimilitude ,,of ,,minds ,,and      
,,manners4 ,there are both internal and 
external similitudes and dissimilitudes4
 ,the internal arise from no  other     
source than religion2 for religion is   
implanted in souls1 and by  them is     
transmitted from parents to their       
offspring as the supreme  inclination2  
for the soul of every man derives life  
from the marriage of  good and truth1   
and from this marriage is the church2   
and as the church  is various and       
different in the several parts of the   
world1 therefore  also the souls of all 
men are various and different2 wherefore
 internal  similitudes and              
dissimilitudes are from this source1 and
 according to  them the conjugial       
conjunctions of which we have been      
treating2 but  external similitudes and 
dissimilitudes are not of the souls but 
of  minds2 by minds 7animos7 we mean the
 affections and thence the  external    
inclinations1 which are principally     
insinuated after birth by  education1   

social intercourse1 and consequent      
habits of life2 for it is  usual to say1
 ,i have a mind to do this or that2     
which indicates an  affection and       
inclination to it4 ,persuasions         
conceived respecting this  or that kind 
of life also form those minds2 hence    
come inclinations to  enter into        
marriage even with such as are          
unsuitable1 and likewise to  refuse     
consent to marriage with such as are    
suitable2 but still these  marriages1   
after a certain time of living together1
 vary according to  the similitudes and 
dissimilitudes contracted hereditarily  
and also by  education2 and             
dissimilitudes induce cold4 ,so likewise
 dissimilitudes of  manners2 as for     
example1 an ill-mannered man or woman1  
joined with a  well-bred one2 a neat man
 or woman1 joined with a slovenly one2 a
  litigious man or woman1 joined with   
one that is peaceably disposed2 in a    
word1 an immoral man or woman1 joined   
with a moral one4 ,marriages of  such   

dissimilitudes are not unlike the       
conjunctions of different species  of   
animals with each other1 as of sheep and
 goats1 of stags and mules1  of turkeys 
and geese1 of sparrows and the nobler   
kind of birds1 yea1 as  of dogs and     
cats1 which from their dissimilitudes do
 not consociate with  each other1 but in
 the human kind these dissimilitudes are
 indicated not  by faces1 but by habits 
of life2 wherefore external colds are   
from this  source4    #bdg4 ,,xi4 ,,of  
,,external ,,causes ,,of ,,cold ,,the   
,,second ,,is1 ,,that ,,conjugial ,,love
  ,,is ,,believed ,,to ,,be ,,the ,,same
 ,,as ,,adulterous ,,love1 ,,only ,,that
 ,,the ,,latter ,,is  ,,not ,,allowed   
,,by ,,law1 ,,but ,,the ,,former ,,is4  
,that this is a source of cold1 is      
obvious to reason1 while it is          
considered that adulterous love is      
diametrically opposite to conjugial     
love2 wherefore when it is believed     
that conjugial love is the same as      
adulterous1 they both become alike in   

idea2 and in such case a wife is        
regarded as a harlot1 and marriage as   
uncleanness2 the man himself also is an 
adulterer1 if not in body1 still  in    
spirit4 ,that hence ensue contempt1     
disdain1 and aversion1 between the  man 
and his woman1 and thereby intense cold1
 is an unavoidable  consequence2 for    
nothing stores up in itself conjugial   
cold more than  adulterous love2 and as 
adulterous love also passes into such   
cold1 it  may not undeservedly be called
 essential conjugial cold4    #bdh4     
,,xii4 ,,of ,,external ,,causes ,,of    
,,cold ,,the ,,third ,,is1 ,a ,,striving
 ,,for  ,,pre-,,eminence ,,between      
,,married ,,partners4 ,this is1 because 
conjugial love  principally respects the
 union of wills1 and the freedom of     
decision  thence arising2 both which are
 ejected from the married state by a    
striving for pre-eminence or            
superiority2 for this divides and tears 
wills into pieces1 and changes the      
freedom of decision into servitude4     

,during the influence of such striving1 
the spirit of one of the parties        
meditates violence against the other2 if
 in such case their minds were  laid    
open and viewed by spiritual sight1 they
 would appear like two  boxers engaged  
in combat1 and regarding each other with
 hatred and favor  alternately2 with    
hatred while in the vehemence of        
striving1 and with  favor while in the  
hope of dominion1 and while under the   
influence of  lust4 ,after one has      
obtained the victory over the other1    
this contention  is withdrawn from the  
externals1 and betakes itself into the  
internals  of the mind1 and there abides
 with its restlessness stored up and    
concealed4 ,hence cold ensues both to   
the subdued party or servant1 and  to   
the victor or dominant party4 ,the      
reason why the latter also suffers  cold
 is1 because conjugial love no longer   
exists with them1 and the  privation of 
this love is cold2 see n4 #bce4 ,in the 
place of conjugial  love succeeds heat  

derived from pre-eminence2 but this heat
 is utterly  discordant with conjugial  
heat1 yet it can exteriorly resemble it 
by  means of lust4 ,after a tacit       
agreement between the parties1 it       
appears  as if conjugial love was made  
friendship2 but the difference between  
conjugial and servile friendship in     
marriages1 is like that between  light  
and shade1 between a living fire and an 
ignis fatuus1 yea1 like  that between a 
well-conditioned man and one consisting 
only of bone and  skin4    #bdi4 ,,xiii4
 ,,of ,,external ,,causes ,,of ,,cold   
,,the ,,fourth ,,is1 ,a ,,want ,,of     
,,determination ,,to ,,any ,,employment 
,,or ,,business1 ,,whence ,,comes       
,,wandering  ,,passion4 ,man 7homo7 was 
created for use1 because use is the     
continent  of good and truth1 from the  
marriage of which proceeds creation1 and
  also conjugial love1 as was shewn     
above4 ,by employment and business we   
mean every application to uses2 while   
therefore a man is in any  employment   

and business1 or in any use1 in such    
case his mind is limited  and           
circumscribed as in a circle1 within    
which it is successively  arranged into 
a form truly human1 from which as from a
 house he sees  various concupiscences  
out of himself1 and by sound reason     
within  exterminates them2 consequently 
also he exterminates the wild insanities
  of adulterous lust2 hence it is that  
conjugial heat remains better and       
longer with such than with others4 ,the 
reverse happens with those who  give    
themselves up to sloth and ease2 in such
 case the mind is unlimited  and        
undetermined1 and hence the man 7homo7  
admits into the whole of it  everything 
vain and ludicrous which flows in from  
the world and the  body1 and leads to   
the love thereof2 that in this case     
conjugial love  also is driven into     
banishment1 is evident2 for in          
consequence of sloth  and ease the mind 
grows stupid and the body torpid1 and   
the whole man  becomes insensible to    

every vital love1 especially to         
conjugial love1  from which as from a   
fountain issue the activities and       
alacrities of  life4 ,conjugial cold    
with such is different from what it is  
with others2  it is indeed the privation
 of conjugial love1 but arising from    
defect4    #bej4 ,,xiv4 ,,of ,,external 
,,causes ,,of ,,cold ,,the ,,fifth ,,is1
 ,,inequality ,,of  ,,external ,,rank   
,,and ,,condition4 ,there are several   
inequalities of rank and  condition1    
which while parties are living together 
put an end to the  conjugial love which 
commenced before marriage2 but they may 
all be  referred to inequalities as to  
age1 station1 and wealth4 ,that unequal 
ages induce cold in marriage1 as in the 
case of a lad with an old woman1  and of
 a young girl with a decrepit old man1  
needs no proof4 ,that  inequality of    
station has a similar effect1 as in the 
marriage of a  prince with a servant    
maid1 or of an illustrious matron with a
 servant  man1 is also acknowledged     

without further proof4 ,that the case is
 the  same in regard to wealth1 unless a
 similitude of minds and manners1 and   
an application of one party to the      
inclinations and native desires of  the 
other1 consociate them1 is evident4 ,but
 in all such cases1 the  compliance of  
one party on account of the pre-eminence
 of station and  condition of the other1
 effects only a servile and frigid      
conjunction2  for the conjugial         
principle is not of the spirit and      
heart1 but only  nominal and of the     
countenance2 in consequence of which the
 inferior  party is given to boasting1  
and the superior blushes with shame4    
,but in  the heavens there is no        
inequality of age1 station1 or wealth2  
in regard  to age1 all there are in the 
flower of their youth1 and continue so  
into  eternity2 in regard to station1   
they all respect others according to the
  uses which they perform4 ,the more    
eminent in condition respect inferiors  
as brethren1 neither do they prefer     

station to the excellence of use1  but  
the excellence of use to station2 also  
when maidens are given in  marriage1    
they do not know from what ancestors    
they are descended2 for  no one in      
heaven knows his earthly father1 but the
 ,lord is the ,father of  all4 ,the case
 is the same in regard to wealth1 which 
in heaven is the  faculty of growing    
wise1 according to which a sufficiency  
of wealth is  given4 ,how marriages are 
there entered into1 may be seen above1  
n4 #bbi4    #bea4 ,,xv4 ,,there ,,are   
,,also ,,causes ,,of ,,separation4      
,there are separations from  the bed and
 also from the house4 ,there are several
 causes of such  separations2 but we are
 here treating of legitimate causes4 ,as
 the  causes of separation coincide with
 the causes of concubinage1 which are   
treated of in the latter part of this   
work in their own chapter1 the  reader  
is referred thereto that he may see the 
causes in their order4  ,the legitimate 
causes of separation are the following4 

#beb4 ,,xvi4 ,,the ,,first ,,cause ,,of 
,,legitimate ,,separation ,,is ,a       
,,vitiated ,,state  ,,of ,,mind4 ,the   
reason of this is1 because conjugial    
love is a conjunction  of minds2 if     
therefore the mind of one of the parties
 takes a direction  different from that 
of the other1 such conjunction is       
dissolved1 and  with the conjunction the
 love vanishes4 ,the states of vitiation
 of the  mind which cause separation1   
may appear from an enumeration of them2 
they are for the most part1 the         
following3 madness1 frenzy1 furious     
wildness1 actual foolishness and idiocy1
 loss of memory1 violent  hysterics1    
extreme silliness so as to admit of no  
perception of good and  truth1 excessive
 stubbornness in refusing to obey what  
is just and  equitable2 excessive       
pleasure in talkativeness and conversing
 only on  insignificant and trifling    
subjects2 an unbridled desire to publish
  family secrets1 also to quarrel1 to   
strike1 to take revenge1 to do evil1  to

 steal1 to tell lies1 to deceive1 to    
blaspheme2 carelessness about the       
children1 intemperance1 luxury1         
excessive prodigality1 drunkenness1     
uncleanness1 immodesty1 application to  
magic and witchcraft1 impiety1  with    
several other causes4 ,by legitimate    
causes we do not here mean  judicial    
causes1 but such as are legitimate in   
regard to the other  married partner2   
separation from the house also is seldom
 ordained in a  court of justice4       
#bec4 ,,xvii4 ,,the ,,second ,,cause    
,,of ,,legitimate ,,separation ,,is ,a  
,,vitiated ,,state  ,,of ,,body4 ,by    
vitiated states of body we do not mean  
accidental diseases1  which happen to   
either of the married partners during   
their marriage1  and from which they    
recover2 but we mean inherent diseases1 
which are  permanent4 ,the science of   
pathology teaches what these are4 ,they 
are  manifold1 such as diseases whereby 
the whole body is so far infected  that 
the contagion may prove fatal2 of this  

nature are malignant and  pestilential  
fevers1 leprosies1 the venereal disease1
 gangrenes1  cancers1 and the like2 also
 diseases whereby the whole body is so  
far  weighed down1 as to admit of no    
consociability1 and from which exhale   
dangerous effluvia and noxious vapors1  
whether from the surface of the  body1  
or from its inward parts1 in particular 
from the stomach and  lungs2 from the   
surface of the body proceed malignant   
pocks1 warts1  pustules1 scorbutic      
phthisic1 virulent scab1 especially if  
the face be  defiled thereby3 from the  
stomach proceed foul1 stinking1 rank and
 crude  eructations3 from the lungs1    
filthy and putrid exhalations1 arising  
from  imposthumes1 ulcers1 abcesses1 or 
from vitiated blood or lymph therein4   
,besides these there are also various   
other diseases1 as lipothamia1  which is
 a total faintness of body and defect of
 strength2 paralysis1  which is a       
loosing and relaxation of the membranes 
and ligaments which  serve for motion2  

certain chronic diseases1 arising from a
 loss of the  sensibility and elasticity
 of the nerves1 or from too great a     
thickness2  tenacity1 and acrimony of   
the humors2 epilepsy2 fixed weakness    
arising  from apoplexy2 certain         
phthisical complaints1 whereby the body 
is  wasted2 the cholic1 cliac affection1
 rupture1 and other like diseases4      
#bed4 ,,xviii4 ,,the ,,third ,,cause    
,,of ,,legitimate ,,separation ,,is     
,,impotence ,,before  ,,marriage4 ,the  
reason why this is a cause of separation
 is1 because the  end of marriage is the
 procreation of children1 which cannot  
take place  where this cause of         
separation operates2 and as this is     
foreknown by the  parties1 they are     
deliberately deprived of the hope of it1
 which hope  nevertheless nourishes and 
strengthens their conjugial love4       
#bee4 ,,xix4 ,,adultery ,,is ,,the      
,,cause ,,of ,,divorce4 ,there are      
several reasons  for this1 which are    
discernible in rational light1 and yet  

at this day  they are concealed4 ,from  
rational light it may be seen that      
marriages  are holy and adulteries      
profane2 and thus that marriages and    
adulteries  are diametrically opposite  
to each other2 and that when opposites  
act  upon each other1 one destroys the  
other even to the last spark of its     
life4 ,this is the case with conjugial  
love1 when a married person  commits    
adultery from a confirmed principle1 and
 thus from a deliberate  purpose4 ,with 
those who know anything of heaven and   
hell1 these things  are more clearly    
discernible by the light of reason3 for 
they know that  marriages are in and    
from heaven1 and that adulteries are in 
and from  hell1 and that these two      
cannot be conjoined1 as heaven cannot be
  conjoined with hell1 and that         
instantly1 if they are conjoined with   
man  7homo71 heaven recedes1 and hell   
enters4 ,hence then it is1 that         
adultery is the cause of divorce2       
wherefore the ,lord saith1 that         

whosoever shall put away his wife1      
except for whoredom1 and shall  marry   
another1 committeth adultery1 ,matt4    
xix4 #i4 ,he saith1 if1 except  for     
whoredom1 he shall put away his wife1   
and marry another1 he  committeth       
adultery2 because putting away for this 
cause is a plenary  separation of minds1
 which is called divorce2 whereas other 
kinds of  putting away1 grounded in     
their particular causes are separations1
 of  which we have just treated2 after  
these1 if another wife is married1      
adultery is committed2 but not so after 
a divorce4    #bef4 ,,xx4 ,,there ,,are 
,,also ,,several ,,accidental ,,causes  
,,of ,,cold2 ,,the ,,first ,,of  ,,which
 ,,is1 ,,that ,,enjoyment ,,is ,,common 
7,,or ,,cheap71 ,,because ,,continually 
,,allowed4 ,the reason why this         
consideration is an accidental cause of 
cold is1 because it exists with those   
who think lasciviously respecting       
marriage and a wife1 but not with those 
who think holily respecting  marriage1  

and securely respecting a wife4 ,that   
from being common 7or  cheap7 in        
consequence of being continually        
allowed1 even joys become  indifferent1 
and also tiresome1 is evident from the  
case of pastimes and  public shows1     
musical entertainments1 dancing1        
feasting1 and the like1  which in       
themselves are agreeable1 because       
vivifying4 ,the case is the  same with  
the intimacy and connection between     
married partners1  especially between   
those who have not removed the unchaste 
love of the  sex from the love which    
they bear to each other2 and when they  
think of  enjoyment's being common 7or  
cheap7 in consequence of being          
continually  allowed1 they think vainly 
in the absence of the faculty of        
enjoyment4  ,that this consideration is 
to such persons a cause of cold is      
self-evident4 ,it is called accidental1 
because it joins inward cold as a       
cause1 and ranks on its side as a       
reason4 ,to remove the cold arising     

from this circumstance1 it is usual with
 wives1 from the prudence  implanted in 
them1 to offer resistance to what is    
allowable4 ,but the  case is altogether 
otherwise with those who think chastely 
respecting  wives2 wherefore with the   
angels the consideration of enjoyment's 
being  common in consequence of being   
continually allowed1 is the very delight
  of their souls1 and contains their    
conjugial love2 for they are            
continually in the delight of that love1
 and in its ultimates according  to the 
presence of their minds uninterrupted by
 cares1 thus from the  decisions of the 
judgement of the husbands4    #beg4     
,,xxi4 ,,of ,,accidental ,,causes ,,of  
,,cold ,,the ,,second ,,is1 ,,that      
,,living ,,with ,a  ,,married ,,partner1
 ,,from ,a ,,covenant ,,and ,,contract1 
,,seems ,,forced ,,and ,,not  ,,free4   
,this cause operates only with those    
with whom conjugial love in  the inmost 
principles is cold2 and since it unites 
with internal cold1  it becomes an      

additional or accidental cause4 ,with   
such persons1  extra-conjugial love1    
arising from consent and the favor      
thereof1 is  interiorly in heat2 for the
 cold of the one is the heat of the     
other2  which1 if it is not sensibly    
felt1 is still within1 yea1 in the midst
 of  cold2 and unless it was thus also  
within1 there would be no reparation4   
,this heat is what constitutes the force
 or compulsion1 which is  increased in  
proportion as1 by one of the parties1   
the covenant grounded  in agreement and 
the contract grounded in what is just1  
are regarded as  bonds not to be        
violated2 it is otherwise if those bonds
 are loosed by  each of the parties4    
,the case is reversed with those who    
have rejected  extra-conjugial love as  
detestable1 and think of conjugial love 
as of  what is heavenly and heaven2 and 
the more so if they perceive it to be   
so3 with such that covenant with its    
articles of agreement1 and that         
contract with its sanctions1 are        

inscribed on their hearts1 and are      
continually being inscribed thereon more
 and more4 ,in this case the bond  of   
that love is neither secured by a       
covenant agreed upon1 nor by a law      
enacted2 but both covenant and law are  
from creation implanted in the  love    
itself1 which influences the parties2   
from the latter 7namely1 the  covenant  
and the law implanted from creation in  
the love itself7 are  derived the former
 7namely1 the covenant and law7 in the  
world1 but not  vice versa4 ,hence1     
whatever relates to that love is felt as
 free2  neither is there any freedom but
 what is of love3 and ,i have heard from
  the angels1 that love truly conjugial 
is most free1 because it is the  love of
 loves4    #beh4 ,,xxii4 ,,of           
,,accidental ,,causes ,,of ,,cold ,,the 
,,third ,,is1 ,,affirmation ,,on ,,the  
,,part ,,of ,,the ,,wife1 ,,and ,,her   
,,talking ,,incessantly ,,about ,,love4 
,with the  angels in heaven there is no 
refusal and repugnance on the part of   

the  wives1 as there is with some wives 
on earth3 with the angels in heaven     
also the wives converse about love1 and 
are not silent as some wives on  earth2 
but the causes of these differences ,i  
am not allowed to declare1  because it  
would be unbecoming2 nevertheless they  
are declared in four  ,,memorable       
,,relations at the close of the         
chapters1 by the angels' wives1  who    
freely speak of them to their husbands1 
by the three in the hall  over which    
there was a golden shower1 and by the   
seven who were sitting  in a rosary4    
,these memorable relations are adduced1 
to the end that  every thing may be     
explained that relates to conjugial     
love1 which is  the subject here treated
 of both in general and in particular4  
#bei4 ,,xxiii4 ,,of ,,accidental        
,,causes ,,of ,,cold ,,the ,,fourth     
,,is1 ,,the ,,man',s  ,,continually     
,,thinking ,,that ,,his ,,wife ,,is     
,,willing2 ,,and ,,on ,,the ,,other     
,,hand ,,the  ,,wife',s ,,thinking      

,,that ,,the ,,man ,,is ,,not ,,willing4
 ,that the latter  circumstance is a    
cause of love's ceasing with wives1 and 
the former a  cause of cold with men1 is
 too obvious to need any comment4 ,for  
that the  man who thinks that his wife1 
when in his sight by day1 and when lying
  at his side by night1 is desirous or  
willing1 should grow cold to the        
extremities1 and on the other hand that 
the wife1 who thinks that the  man is   
able and not willing1 should lose her   
love1 are circumstances  among many     
others well known to husbands who have  
considered the arcana  relating to      
conjugial love4 ,these circumstances are
 adduced also1 to the  end that this    
work may be perfected1 and ,,the        
,,conjugial ,,love ,,and ,,its  ,,chaste
 ,,delights may be completed4    #bfj4  
,,xxiv4 ,,as ,,cold ,,is ,,in ,,the     
,,mind ,,it ,,is ,,also ,,in ,,the      
,,body2 ,,and ,,according  ,,to ,,the   
,,increase ,,of ,,that ,,cold1 ,,the    
,,externals ,,also ,,of ,,the ,,body    

,,are ,,closed4  ,it is believed at the 
present day that the mind of man 7homo7 
is in  the head1 and nothing of it in   
the body1 when yet the soul and the mind
  are both in the head and in the body2 
for the soul and the mind are the  man  
7homo71 since both constitute the spirit
 which lives after death2  and that this
 spirit is in a perfect human form1 has 
been fully shewn in  the treatises we   
have published4 ,hence1 as soon as a man
 thinks  anything1 he can in an instant 
utter it by means of his bodily mouth1  
and at the same time represent it by    
gesture2 and as soon as he wills        
anything1 he can in an instant bring it 
into act and effect by his  bodily      
members3 which could not be the case    
unless the soul and the mind  were      
together in the body1 and constituted   
his spiritual man4 ,from these          
considerations it may be seen1 that     
while conjugial love is in the mind1  it
 is similar to itself in the body2 and  
since love is heat1 that it  opens the  

externals of the body from the          
interiors2 but on the other  hand1 that 
the privation thereof1 which is cold1   
closes the externals of  the body from  
the interiors3 hence it is manifest what
 is the cause of  the faculty 7of       
conjugial love7 with the angels enduring
 for ever1 and  what is the cause of its
 failing with men who are cold4         
99       99       99       99       99  
#bfa4 ,to the above ,i shall add ,,three
 ,,memorable ,,relations4 ,,first4 ,in  
the  superior northern quarter near the 
east in the spiritual world1 there  are 
places of instruction for boys1 for     
youths1 for men1 and also for  old men3 
into these places all who die infants   
are sent and are educated  in heaven2 so
 also all who arrive fresh from the     
world1 and desire  information about    
heaven and hell1 are sent to the same   
places4 ,this  tract is near the east1  
that all may be instructed by influx    
from the  ,lord2 for the ,lord is the   
east1 because he is in the sun there1   

which  from him is pure love2 hence the 
heat from that sun in its essence is    
love1 and the light from it in its      
essence is wisdom4 ,these are inspired  
into them from the ,lord out of that    
sun2 and they are inspired according  to
 reception1 and reception is according  
to the love of growing wise4  ,after    
periods of instruction1 those who are   
made intelligent are sent  forth thence1
 and are called disciples of the ,lord4 
,they are sent forth  first into the    
west1 and those who do not remain there1
 into the south1  and some through the  
south into the east1 and are introduced 
into the  societies where they are to   
reside4 ,on a time1 while ,i was        
meditating  respecting heaven and hell1 
,i began to desire a universal knowledge
 of  the state of each1 being aware1    
that whoever knows universals1 may      
afterwards comprehend particulars1      
because the latter are contained in  the
 former1 as parts in a whole4 ,in this  
desire ,i looked to the above  tract in 

the northern quarter near the east1     
where were the places of  instruction1  
and went there by a way then open to me4
 ,i entered one of  the colleges1 where 
there were some young men1 and addressed
 the chief  teachers there who gave     
instruction1 and asked them whether they
 were  acquainted with the universals   
respecting heaven and hell4 ,they       
replied1  that they knew some little2   
but if we look1 said they1 towards the  
east to the ,lord1 we shall receive     
illustration and knowledge4 ,they did   
so1 and said1 ,there are three          
universals of hell1 which are           
diametrically opposite to the universals
 of heaven4 ,the universals of  hell are
 these three loves2 the love of dominion
 grounded in self-love1  the love of    
possessing the goods of others grounded 
in the love of the  world1 and          
adulterous love4 ,the universals of     
heaven opposite to these  are the three 
following loves2 the love of dominion   
grounded in the love  of use1 the love  

of possessing worldly goods grounded in 
the love of  performing uses therewith1 
and love truly conjugial4 ,hereupon1    
after  expressing my good wishes towards
 them1 ,i took my leave1 and returned   
home4 ,when ,i was come home1 it was    
said to me from heaven1 ,examine  those 
three universals above and beneath1 and 
afterwards we shall see  them in your   
hand4 ,it was said in the hand1 because 
whatever a man  examines intellectually1
 appears to the angels as if inscribed  
on his  hands4    #bfb4 ,after this ,i  
examined the first universal love of    
hell1 which is  the love of dominion    
grounded in self-love1 and afterwards   
the universal  love of heaven           
corresponding to it1 which is the love  
of dominion  grounded in the love of    
uses2 for ,i was not allowed to examine 
one love  without the other1 because1   
being opposites1 the understanding does 
not  perceive the one without the other2
 wherefore that each may be  perceived1 
they must be set in opposition to each  

other2 for a beautiful  and handsome    
face is rendered conspicuous by         
contrasting it with an ugly  and        
deformed one4 ,while ,i was considering 
the love of dominion grounded  in       
self-love1 ,i perceived that this love  
was in the highest degree  infernal1 and
 consequently prevailed with those who  
are in the deepest  hell2 and that the  
love of dominion grounded in the love of
 uses was in  the highest degree        
heavenly1 and consequently prevailed    
with those who  are in the highest      
heaven4 ,the love of dominion grounded  
in self-love is  in the highest degree  
infernal1 because to exercise dominion  
from  self-love1 is to exercise it from 
proprium1 and a man's proprium  from his
 birth is essential evil1 which is      
diametrically opposite to the  ,lord2   
wherefore the more persons who are under
 the influence of such  evil1 advance   
therein1 the more they deny ,god and the
 holy things of the  church1 and worship
 themselves and nature4 ,let such       

persons1 ,i entreat  them1 examine that 
evil in themselves1 and they will see   
this to be the  case4 ,this love also is
 of such a nature1 that in proportion as
 it is  left unrestrained1 which is the 
case so long as it is not checked by    
impossibilities1 in the same proportion 
it rushes impetuously from step  to     
step1 even to the highest1 and there    
also finds no bounds1 but is sad  and   
sorrowful because there is no higher    
step for it to ascend4 ,this  love with 
statesmen is so intense that they wish  
to be kings and  emperors1 and if it    
were possible1 to have dominion over all
 things of  the world1 and to be called 
kings of kings and emperors of emperors2
  while the same love with the clergy is
 so intense that they wish to be  gods  
and1 as far as is possible1 to have     
dominion over all things of  heaven1 and
 to be called gods of gods4 ,that       
neither of these acknowledge  any ,god1 
will be seen in what follows4 ,on the   
other hand1 those who  desire to        

exercise dominion from the love of uses1
 do not desire it from  themselves1 but 
from the ,lord2 since the love of uses  
is from the ,lord1  and is the ,lord    
himself3 these regard dignities only as 
means to the  performance of uses1      
setting uses far above dignities2       
whereas the  former set dignities far   
above uses4    #bfc4 ,while ,i was      
meditating on these things1 an angel    
from the ,lord said  to me1 ,you shall  
presently see1 and be convinced by      
ocular  demonstration1 what is the      
nature and quality of that infernal     
love4  ,then suddenly the earth opened  
on the left1 and ,i saw a devil         
ascending  from hell1 with a square cap 
on his head let down over his forehead  
even  to his eyes3 his face was full of 
pimples as of a burning fever1 his  eyes
 fierce and firy1 his breast swelling   
immensely2 from his mouth he  belched   
smoke like a furnace1 his loins seemed  
all in a blaze1 instead  of feet he had 
bony ankles without flesh1 and from his 

body exhaled a  stinking and filthy     
heat4 ,on seeing him ,i was alarmed1 and
 cried out1  ,approach no nearer2 tell  
me1 whence are you8 ,he replied in a    
hoarse  tone of voice1 ,i am from below1
 where ,i am with two hundred in the    
most  supereminent of all societies4 ,we
 are all emperors of emperors1 king of  
kings1 dukes of dukes1 and princes of   
princes2 no one in our society is       
barely an emperor1 a king1 a duke1 or a 
prince4 ,we sit there on thrones  of    
thrones1 and despatch thence mandates   
through the whole world and  beyond it4 
,i then said to him1 ,do you not see    
that you are insane from  the phantasy  
of super-eminence8 and he replied1 ,how 
can you say so1  when we absolutely seem
 to ourselves1 and are also acknowledged
 by each  other1 to have such           
distinction8 ,on hearing this1 ,i was   
unwilling to  repeat my charge of       
insanity1 as he was insane from         
phantasy2 and ,i was  informed that this
 devil1 during his abode in the world1  

had been only a  house-steward1 and at  
that time he was so lifted up in spirit1
 that he  despised all mankind in       
comparison with himself1 and indulged in
 the  phantasy that he was more worthy  
than a king1 and even than an emperor2  
in consequence of which proud conceit1  
he had denied ,god1 and had  regarded   
all the holy things of the church as of 
no concern to himself1  but of some to  
the stupid multitude4 ,at length ,i     
asked him1 ,how long do  you two hundred
 thus glory among yourselves8 ,he       
replied to eternity2  but such of us as 
torture others for denying our          
super-eminence1 sink  under ground2 for 
we are allowed to glory1 but not to do  
mischief to any  one4 ,i asked him      
again1 ,do you know what befalls those  
who sink under  ground8 ,he said1 ,they 
sink down into a certain prison1 where  
they are  called viler than the vile1 or
 the vilest1 and are set to work4 ,i    
then  said to him4 ,take heed therefore1
 lest you also should sink down4        

#bfd4 ,after this the earth again       
opened1 but now on the right2 and ,i saw
  another devil rising thence1 who had  
on his head a kind of turban1  wrapped  
about with spires as of a snake1 the    
head of which stood out  from the crown2
 his face was leprous from the forehead 
to the chin1 and  so were his hands2 his
 loins were naked and as black as soot1 
through  which was discernible in dusky 
transparence the fire as of a furnace2  
and the ankles of his feet were like two
 vipers4 ,the former devil1 on  seeing  
him1 fell on his knees1 and adored him4 
,on my asking why he did  so1 he said1  
,he is the ,god of heaven and earth1 and
 is omnipotent4 ,i  then asked the      
other1 ,what do you say to this8 he     
replied1 ,what shall  ,i say8 ,i have   
all power over heaven and hell2 the lot 
of all souls is in  my hand4 ,again ,i  
enquired1 ,how can he1 who is emperor of
 emperors1 so  submit himself1 and how  
can you receive adoration8 he answered1 
,he is  still my servant2 what is an    

emperor before ,god8 the thunder of     
excommunication is in my right hand4 ,i 
then said to him1 ,how can you  be so   
insane8 ,in the world you were only a   
canon2 and because you were  infected   
with the phantasy that you also had the 
keys of heaven1 and  thence the power of
 binding and loosing1 you have inflamed 
your spirit  to such a degree of        
madness1 that you now believe yourself  
to be very  ,god4 ,upon this he swore   
with indignation that it was so1 and    
said1 ,the  ,lord has not any power in  
heaven1 because he has transferred it   
all to  us4 ,we have only to give the   
word of command1 and heaven and hell    
reverently obey us4 ,if we send any one 
to hell1 the devils immediately  receive
 him2 and so do the angels receive those
 whom we send to heaven4  ,i asked      
further1 ,how many are there in your    
society8 he said1 ,three  hundred2 and  
we are all gods there2 but ,i am god of 
gods4 ,after this  the earth opened     
beneath the feet of each1 and they sank 

down into their  respective hells2 and  
,i saw that beneath their hells were    
workhouses1  into which those who injure
 others would fall2 for every one in    
hell is  left to his phantasy1 and is   
also permitted to glory in it2 but he is
  not allowed to injure another4 ,the   
reason why such are there1 is1  because 
a man is then in his spirit2 and the    
spirit1 after it is  separated from the 
body1 comes into the full liberty of    
acting according  to its affections and 
consequent thoughts4 ,i was afterwards  
permitted to  look into their hells3    
that which contained the emperors of    
emperors and  kings of kings1 was full  
of all uncleanness2 and the inhabitants 
appeared like various kinds of wild     
beasts1 with fierce eyes2 and so it  was
 in the other1 which contained the gods 
and the god of gods3 in it  there       
appeared the direful birds of night1    
which are called ochim and  ijim1 flying
 about them4 ,the images of their       
phantasies were presented  to me under  

this appearance4 ,from these            
circumstances it was manifest1  what is 
the nature and quality of political and 
ecclesiastical  self-love2 that the     
latter would make its votaries desirous 
of being  gods1 while the former would  
make them desirous of being emperors2   
and  that under the influence of such   
loves men wish and strive to attain the 
objects of their desires1 so far as they
 are left without restraint4    #bfe4   
,afterwards a hell was opened1 where ,i 
saw two men1 one sitting on a  bench1   
holding his feet in a basket full of    
serpents which seemed to be  creeping   
upwards by his breast even to his neck2 
and the other sitting  on a blazing ass1
 at whose sides red serpents were       
creeping1 raising  their heads and      
necks1 and pursuing the rider4 ,i was   
told that they had  been popes who had  
compelled emperors to resign their      
dominions1 and had  ill-treated them    
both in word and deed at ,rome1 whither 
they went to  supplicate and adore them2

 and that the basket in which were the  
serpents1 and the blazing ass with      
snakes at his sides1 were               
representations of their love of        
dominion grounded on self-love1 and     
that such appearances are seen only by  
those who look at them from a  distance4
 ,there were some canons present1 whom  
,i asked whether those had  really been 
popes8 ,they said1 that they were       
acquainted with them1 and  knew that    
they had been such4    #bff4 ,after     
beholding these sad and hideous         
spectacles1 ,i looked around1  and saw  
two angels in conversation standing near
 me4 ,one wore a woollen  robe that     
shone bright with flaming purple1 and   
under it a vest of fine  bright linen2  
the other had on similar garments of    
scarlet1 together  with a turban studded
 on the right side with carbuncles4 ,i  
approached  them1 and1 greeting them    
with a salutation of peace1 respectfully
 asked  them1 ,for what purpose are you 
here below8 ,they replied1 ,we have let 

ourselves down from heaven by the       
,lord's command1 to speak with you      
respecting the blessed lot of those who 
are desirous to have dominion  from the 
love of uses4 ,we are worshipers of the 
,lord4 ,i am prince of a  society2 my   
companion is chief priest of the same4  
,the prince moreover  said1 ,i am the   
servant of my society1 because ,i serve 
it by doing  uses3 the other said1 ,i am
 minister of the church there1 because  
in  serving them ,i minister holy things
 to the uses of their souls4 ,we both   
are in perpetual joys grounded in the   
eternal happiness which is in them  from
 the ,lord4 ,all things in our society  
are splendid and magnificent2  they are 
splendid from gold and precious stones1 
and magnificent from  palaces and       
paradises4 ,the reason of this is1      
because our love of  dominion is not    
grounded in self-love1 but in the love  
of uses3 and as  the love of uses is    
from the ,lord1 therefore all good uses 
in the  heavens are splendid and        

refulgent2 and as all in our society are
 in  this love1 therefore the atmosphere
 appears golden from the light which    
partakes of the sun's flame-principle1  
and the sun's flame-principle           
corresponds to that love4 ,as they said 
this1 they appeared to me to be         
encompassed with such a sphere1 from    
which an aromatic odor issued that  was 
perceivable by the senses4 ,i mentioned 
this circumstance to them1  and         
intreated them to continue their        
discourse respecting the love of  uses2 
and they proceeded thus3 ,the dignities 
which we enjoy1 we indeed  sought after 
and solicited for no other end than that
 we might be  enabled more fully to     
perform uses1 and to extend them more   
widely4 ,we  are also encompassed with  
honor1 and we accept it1 not for        
ourselves1  but for the good of the     
society2 for the brethren and           
consociates1 who  form the commonalty of
 the society1 scarcely know but that the
 honors of  our dignities are in        

ourselves1 and consequently that the    
uses which we  perform are from         
ourselves2 but we feel otherwise1 being 
sensible that  the honors of the        
dignities are out of ourselves1 and that
 they are as  the garments with which we
 are clothed2 but that the uses which we
  perform1 from the love of them1 are   
within us from the ,lord3 and this  love
 receives its blessedness from          
communication by uses with others2  and 
we know from experience1 that so far as 
we do uses from the love  thereof1 so   
far that love increases1 and with it    
wisdom1 whereby  communication is       
effected2 but so far as we retain uses  
in ourselves1  and do not communicate   
them1 so far blessedness perishes3 and  
in such  case use becomes like food     
stored up in the stomach1 which1 not    
being  dispersed1 affords no nourishment
 to the body and its parts1 but remains 
undigested1 and thereby causes loathing3
 in a word1 the whole heaven is  nothing
 but a continent of use1 from first     

principles to last4 ,what is  use but   
the actual love of our neighbor8 and    
what holds the heavens  together with   
this love8 ,on hearing this ,i asked1   
,how can any one know  whether he       
performs uses from self-love1 or from   
the love of uses8 every  man1 both good 
and bad1 performs uses1 and that from   
some love4 ,suppose  that in the world  
there be a society composed of mere     
devils1 and  another composed of mere   
angels2 ,i am of opinion that the devils
 in  their society1 from the fire of    
self-love1 and the splendor of their own
  glory1 would do as many uses as the   
angels in their society2 who then  can  
know from what love1 and from what      
origin uses flow8 ,to this the  two     
angels replied1 ,devils do uses for the 
sake of themselves and of  reputation1  
that they may be raised to honors or may
 gain wealth2 but  angels do not do uses
 from such motives1 but for the sake of 
uses from  the love thereof4 ,a man     
cannot discern the true quality of those

 uses2  but the ,lord discerns it4      
,every one who believes in the ,lord1   
and shuns  evils as sins1 performs uses 
from the ,lord2 but every one who       
neither  believes in the ,lord1 nor     
shuns evils as sins1 does uses from self
 and  for the sake of self4 ,this is the
 difference between the uses done by    
devils and those done by angels4 ,having
 said this1 the two angels  departed2   
and ,i saw them from afar carried in a  
firy chariot like ,elias1  and conveyed 
into their respective heavens4    #bfg4 
,,the ,,second ,,memorable ,,relation4  
,not long after this interview with  the
 angels1 ,i entered a certain grove1 and
 while ,i was walking there1 ,i         
meditated on those who are in the       
concupiscence and consequent phantasy   
of possessing the things of the world2  
and then at some distance from me  ,i   
saw two angels in conversation1 and by  
turns looking at me2 ,i  therefore went 
nearer to them1 and as ,i approached    
they thus accosted  me3 ,we have        

perceived in ourselves that you are     
meditating on what we  are conversing   
about1 or that we are conversing on what
 you are  meditating about1 which is a  
consequence of the reciprocal           
communication  of affections4 ,i asked  
therefore what they were conversing     
about8 they  replied1 ,about phantasy1  
concupiscence1 and intelligence2 and    
just now  about those who delight       
themselves in the vision and imagination
 of  possessing whatever the world      
contains4 ,i then entreated them to     
favor  me with their sentiments on those
 three subjects1--concupiscence1        
phantasy1 and intelligence4 ,they began 
by saying1 ,every one is by birth       
interiorly in concupiscence1 but by     
education exteriorly in  intelligence2  
and no one is in intelligence1 still    
less in wisdom1  interiorly1 thus as to 
his spirit1 but from the ,lord3 for     
every one is  withheld from the         
concupiscence of evil1 and held in      
intelligence1  according as he looks to 

the ,lord1 and is at the same time in   
conjunction with him2 without this1 a   
man is mere concupiscence2 yet  still in
 externals1 or as to the body1 he is in 
intelligence arising  from education2   
for a man lusts after honors and wealth1
 or eminence and  opulence1 and in order
 to attain them1 it is necessary that he
 appear  moral and spiritual1 thus      
intelligent and wise2 and he learns so  
to  appear from infancy4 ,this the      
reason why1 as soon as he comes among   
men1  or into company1 he inverts his   
spirit1 and removes it from             
concupiscence1 and speaks and acts from 
the fair and honorable maxims  which he 
has learnt from infancy1 and retains in 
the bodily memory3 and  he is           
particularly cautious1 lest anything of 
the wild concupiscence  prevalent in his
 spirit should discover itself4 ,hence  
every man who is  not interiorly led by 
the ,lord1 is a pretender1 a sycophant1 
a  hypocrite1 and thereby an apparent   
man1 and yet not a man2 of whom it  may 

be said1 that his shell or body is wise1
 and his kernel or spirit  insane2 also 
that his external is human1 and his     
internal bestial4 ,such  persons1 with  
the hinder part of the head look        
upwards1 and with the  fore part        
downwards2 thus they walk as if         
oppressed with heaviness1 with  the head
 hanging down and the countenance prone 
to the earth2 and when  they put off the
 body1 and become spirits1 and are      
thereby set at  liberty from external   
restraints1 they become the madnesses of
 their  respective concupiscences4      
,those who are in self-love desire to   
domineer  over the universe1 yea1 to    
extend its limits in order to enlarge   
their  dominion1 of which they see no   
end3 those who are in the love of the   
world desire to possess whatever the    
world contains1 and are full of  grief  
and envy in case any of its treasures   
are hid and concealed from  them by     
others3 therefore to prevent such       
persons from becoming mere              

concupiscences1 and thereby no longer   
men1 they are permitted in the          
spiritual world to think from a fear of 
the loss of reputation1 and  thereby of 
honor and gain1 and also from a fear of 
the law and its  penalties1 and also to 
give their mind to some study or work   
whereby  they are kept in externals and 
thus in a state of intelligence1 however
  wild and insane they may be           
interiorly4 ,after this ,i asked them1  
whether all who are in any              
concupiscence1 are also in the phantasy 
thereof2 they replied1 that those are in
 the phantasy of their  respective      
concupiscences1 who think interiorly in 
themselves1 and too  much indulge their 
imagination by talking with themselves2 
for these  almost separate their spirit 
from connection with the body1 and by   
vision overflow the understanding1 and  
take a foolish delight as if they  were 
possessed of the universe and all that  
it contains3 into this  delirium every  
man comes after death1 who has          

abstracted his spirit from  the body1   
and has not wished to recede from the   
delight of the delirium  by thinking at 
all religiously respecting evils and    
falses1 and least of  all respecting the
 inordinate love of self as being       
destructive of love  to the ,lord1 and  
respecting the inordinate love of the   
world1 as being  destructive of         
neighborly love4    #bfh4 ,after this   
the two angels and also myself were     
seized with a desire  of seeing those   
who from worldly love are in the        
visionary concupiscence  or phantasy of 
possessing all wealth2 and we perceived 
that we were  inspired with this desire 
to the end that such visionaries might  
be  known4 ,their dwellings were under  
the earth of our feet1 but above hell3  
we therefore looked at each other and   
said1 ,let us go4 ,there was an         
opening1 and in it a ladder by which we 
descended2 and we were told that  we    
must approach them from the east1 lest  
we should enter into the mist  of their 

phantasy1 whereby our understanding and 
at the same time our  sight would be    
obscured2 and lo6 there appeared a house
 built of reeds1  and consequently full 
of chinks1 standing in a mist1 which    
continually  issued like smoke through  
the chinks of three of the walls4 ,we   
entered1  and saw perhaps fifty here and
 fifty there sitting on benches1 with   
their faces turned from the east and    
south1 and looking towards the west  and
 north4 ,before each person there was a 
table1 on which were large  purses1 and 
by the purses a great quantity of gold  
coin3 so we asked  them1 ,is that the   
wealth of all the persons in the world8 
they  replied1 ,not of all in the world1
 but of all in the kingdom4 ,the sound  
of their voice was hissing2 and they had
 round faces1 which glistened  like the 
shell of a snail1 and the pupils of     
their eyes in a green plane  as it were 
shot forth lightning1 which was an      
effect of the light of  phantasy4 ,we   
stood in the midst of them1 and said1   

,you believe that you  possess all the  
wealth of the kingdom2 they replied1 ,we
 do possess  it4 ,we then asked1 ,which 
of you8 they said1 ,every one2 and we   
asked1 ,how every one8 there are many of
 you3 they said1 ,every one of  us knows
 that all which another has is his own4 
,no one is allowed to  think1 and still 
less to say1 ',mine are not thine2' but 
every one may  think and say1 ',thine   
are mine4' ,the coin on the tables      
appeared1 even  to us1 to be pure gold2 
but when we let in light from the east1 
we saw  that they were little grains of 
gold1 which they had magnified to such a
  degree by a union of their common     
phantasy4 ,they said1 that every one    
that enters ought to bring with him some
 gold1 which they cut into small        
pieces1 and these again into little     
grains1 and by the unanimous force  of  
their phantasy they increase them into  
larger coin4 ,we then said1  ,were you  
not born men of reason2 whence then have
 you this visionary  infatuation8 they  

said1 ,we know that it is an imaginary  
vanity2 but as  it delights the         
interiors of our minds1 we enter here   
and are delighted  as with the          
possession of all things3 we continue in
 this place1  however1 only a few hours1
 at the end of which we depart2 and as  
often  as we do so we again become of   
sound mind2 yet still our visionary     
delight alternately succeeds and        
occasions our alternate entrance into   
and departure from these habitations3   
thus we are alternately wise and        
foolish2 we also know that a hard lot   
awaits those who by cunning rob  others 
of their goods4 ,we inquired1 ,what lot8
 they said1 ,they are  swallowed up and 
are thrust naked into some infernal     
prison1 where they  are kept to hard    
labor for clothes and food1 and         
afterwards for some  pieces of coin of  
trifling value1 which they collect1 and 
in which they  place the joy of their   
hearts2 but if they do any harm to their
  companions1 they are fined a part of  

their coin4    #bfi4 ,afterwards we     
ascended from these hells to the south1 
where we had  been before1 and the      
angels related there several interesting
  particulars respecting concupiscence  
not visionary or phantastic1 in  which  
all men are born2 namely1 that while    
they are in it1 they are like  persons  
infatuated1 and yet seem to themselves  
to be most eminently  wise2 and that    
from this infatuation they are          
alternately let into the  rational      
principle which is in their externals2  
in which state they see1  acknowledge1  
and confess their insanity2 but still   
they are very  desirous to quit their   
rational and enter their insane state2  
and also  do let themselves into it1 as 
into a free and delightful state        
succeeding a forced and undelightful    
one2 thus it is concupiscence and  not  
intelligence that interiorly pleases    
them4 ,there are three universal  loves 
which form the constituent principles of
 every man by creation3  neighbourly    

love1 which also is the love of doing   
uses2 the love of the  world1 which also
 is the love of possessing wealth2 and  
the love of  self1 which also is the    
love of bearing rule over others4       
,neighbourly  love1 or the love of doing
 uses1 is a spiritual love2 but the love
 of  the world1 or the love of          
possessing wealth1 is a material love2  
whereas  the love of self1 or the love  
of bearing rule over others1 is a       
corporeal love4 ,a man is a man while   
neighbourly love1 or the love of  doing 
uses1 constitutes the head1 the love of 
the world the body1 and  the love of    
self the feet2 whereas if the love of   
the world constitutes  the head1 the man
 is as it were hunched-backed2 but when 
the love of  self constitutes the head1 
he is like a man standing not on his    
feet1  but on the palms of his hands    
with his head downwards and his haunches
  upwards4 ,when neighbourly love       
constitutes the head1 and the two other 
loves in order constitute the body and  

feet1 the man appears from heaven  of an
 angelic countenance1 with a beautiful  
rainbow about his head2  whereas if the 
love of the world constitutes the head1 
he appears from  heaven of a pale       
countenance like a corpse1 with a yellow
 circle about  his head2 but if the love
 of self constitutes the head1 he       
appears from  heaven of a dusky         
countenance1 with a white circle about  
his head4  ,hereupon ,i asked1 ,what do 
the circles about the head represent8   
they  replied1 ,they represent          
intelligence2 the white circle about the
 head  of the dusky countenance         
represents1 that his intelligence is in 
externals1 or about him1 but insanity is
 in his internals1 or in him4 ,a  man   
also who is of such a quality and       
character1 is wise while in the  body1  
but insane while in the spirit2 and no  
man is wise in spirit but  from the     
,lord1 as is the case when he is        
regenerated and created again  or anew  
by him4 ,as they said this1 the earth   

opened to the left1 and  through the    
opening ,i saw a devil rising with a    
white lucid circle  around his head1 and
 ,i asked him1 ,who he was8 ,he said1 ,i
 am ,lucifer1  the son of the morning3  
and because ,i made myself like the     
,most ,high1 ,i  was cast down4         
,nevertheless he was not ,lucifer1 but  
believed himself to  be so4 ,i then     
said1 ,since you were cast down1 how can
 you rise again  out of hell8 he        
replied1 ,there ,i am a devil1 but here 
,i am an angel of  light3 do you not see
 that my head is surrounded by a lucid  
sphere8 you  shall also see1 if you     
wish1 that ,i am super-moral among the  
moral1  super-rational among the        
rational1 yea1 super-spiritual among the
  spiritual3 ,i can also preach2 yea1 ,i
 have preached4 ,i asked him1 ,what     
have you preached8 he said1 ,against    
fraudulent dealers and adulterers1  and 
against all infernal loves2 on this     
occasion too ,i1 ,lucifer1 called       
myself a devil1 and denounced vengeance 

against myself as a devil2 and          
therefore ,i was extolled to the skies  
with praises4 ,hence it is that ,i  am  
called the son of the morning2 and1 what
 ,i myself was surprised at1  while ,i  
was in the pulpit1 ,i thought no other  
than that ,i was speaking  rightly and  
properly2 but ,i discovered that this   
arose from my being in  externals1 which
 at that time were separated from my    
internals3 but  although ,i discovered  
this1 still ,i could not change myself1 
because  through my haughtiness ,i did  
not look to ,god4 ,i next asked him1    
,how  could you so speak1 when you are  
yourself a fraudulent dealer1 an        
adulterer1 and a devil8 ,he answered1 ,i
 am one character when ,i am in         
externals or in the body1 and another   
when in internals or in the  spirit2 in 
the body ,i am an angel1 but in the     
spirit a devil2 for in the  body ,i am  
in the understanding1 but in the spirit 
,i am in the will2 and  the             
understanding carries me upwards1       

whereas the will carries me  downwards4 
,when ,i am in the understanding my head
 is surrounded by a  white belt1 but    
when the understanding submits itself   
entirely to the  will1 and becomes      
subservient to it1 which is our last    
lot1 the belt  grows black and          
disappears2 and when this is the case1  
we cannot again  ascend into this light4
 ,afterwards he spoke of his twofold    
state1 the  external and the internal1  
more rationally than any other person2  
but on  a sudden when he saw the angels 
attendant on me1 his face and voice were
  inflamed1 and he became black1 even as
 to the belt round his head1 and  he    
sunk down into hell through the opening 
from which he arose4 ,the  bystanders1  
from what they had seen1 came to this   
conclusion1 that a man  is such as his  
love1 and not such as his understanding 
is2 since the  love easily draws over   
the understanding to its side1 and      
enslaves it4 ,i  then asked the angels1 
,whence have devils such rationality8   

,they said1  ,it is from the glory of   
self-love2 for self-love is surrounded  
by  glory1 and glory elevates the       
understanding even into the light of    
heaven2 for with every man the          
understanding is capable of being       
elevated according to knowledges1 but   
the will only by a life according  to   
the truths of the church and of reason3 
hence even atheists1 who are  in the    
glory of reputation arising from        
self-love1 and thence in a high  conceit
 of their own intelligence1 enjoy a more
 sublime rationality than  many others2 
this1 however1 is only when they are in 
the thought of the  understanding1 and  
not when they are in the affection of   
the will4 ,the  affection of the will   
possesses a man's internal1 whereas the 
thought of  the understanding possesses 
his external4 ,the angel further        
declared  the reason why every man is   
constituted of the three loves above    
mentioned2 namely1 the love of use1 the 
love of the world1 and the love  of     

self2 which is1 that he may think from  
,god1 although as from himself4  ,he    
also said1 that the supreme principles  
in a man are turned upwards to  ,god1   
the middle outwards to the world1 and   
the lowest downwards to self2  and since
 the latter are turned downwards1 a man 
thinks as from himself1  when yet it is 
from ,god4    #bgj4 ,,the ,,third       
,,memorable ,,relation4 ,one morning on 
awaking from sleep my  thoughts were    
deeply engaged on some arcana of        
conjugial love1 and at  length on this1 
,in what region of the human mind does  
love truly  conjugial reside1 and thence
 in what region does conjugial cold     
reside8 ,i knew that there are three    
regions of the human mind1 one  above   
the other1 and that in the lowest region
 dwells natural love2 in  the superior1 
spiritual love2 and in the supreme1     
celestial love2 and  that in each region
 there is a marriage of good and truth2 
and good is  of love1 and truth is of   
wisdom2 that in each region there is a  

marriage  of love and wisdom2 and that  
this marriage is the same as the        
marriage  of the will and the           
understanding1 since the will is the    
receptacle of  love1 and the            
understanding the receptacle of wisdom4 
,while ,i was thus  deeply engaged in   
thought1 lo6 ,i saw two swans flying    
towards the north1  and presently two   
birds of paradise flying towards the    
south1 and also  two turtle doves flying
 in the east3 as ,i was watching their  
flight1 ,i  saw that the two swans bent 
their course from the north to the east1
 and  the two birds of paradise from the
 south1 also that they united with the  
two doves in the east1 and flew together
 to a certain lofty palace  there1 about
 which there were olives1 palms1 and    
beeches4 ,the palace had  three rows of 
windows1 one above the other2 and while 
,i was making my  observations1 ,i saw  
the swans fly into the palace through   
open windows  in the lowest row1 the    
birds of paradise through others in the 

middle  row1 and the doves through      
others in the highest4 ,when ,i had     
observed  this1 an angel presented      
himself1 and said1 ,do you understand   
what you  have seen8 ,i replied1 ,in a  
small degree4 ,he said1 ,that palace    
represents the habitations of conjugial 
love1 such as are in human  minds4 ,its 
highest part1 into which the doves flew1
 represents the  highest region of the  
mind1 where conjugial love dwells in the
 love of  good with its wisdom2 the     
middle part1 into which the birds of    
paradise  flew1 represents the middle   
region1 where conjugial love dwells in  
the  love of truth with its             
intelligence3 and the lowest part1 into 
which the  swans flew1 represents the   
lowest region of the mind1 where        
conjugial  love dwells in the love of   
what is just and right with its         
knowledge4  ,the three pairs of birds   
also signify these things2 the pair of  
turtle  doves signifies conjugial love  
of the highest region1 the pair of birds

  of paradise conjugial love of the     
middle region1 and the pair of swans    
conjugial love of the lowest region4    
,similar things are signified by the    
three kinds of trees about the palace1  
the olives1 palms1 and beeches4  ,we in 
heaven call the highest region of the   
mind celestial1 the middle  spiritual1  
and the lowest natural2 and we perceive 
them as stories in a  house1 one above  
another1 and an ascent from one to the  
other by steps  as by stairs2 and in    
each part as it were two apartments1 one
 for love1  the other for wisdom1 and in
 front as it were a chamber1 where love 
with  its wisdom1 or good with its      
truth1 or1 what is the same1 the will   
with  its understanding1 consociate in  
bed4 ,in that palace are presented as in
  an image all the arcana of conjugial  
love4 ,on hearing this1 being  inflamed 
with a desire of seeing it1 ,i asked    
whether anyone was  permitted to enter  
and see it1 as it was a representative  
palace8 ,he  replied1 ,none but those   

who are in the third heaven1 because to 
them  every representative of love and  
wisdom becomes real3 from them ,i have  
heard what ,i have related to you1 and  
also this particular1 that love  truly  
conjugial dwells in the highest region  
in the midst of mutual  love1 in the    
marriage-chamber or apartment of the    
will1 and also in the  midst of the     
perceptions of wisdom in the            
marriage-chamber or apartment  of the   
understanding1 and that they consociate 
in bed in the chamber  which is in      
front1 in the east4 ,i also asked1 ,why 
are there two  marriage-chambers8 ,he   
said1 ,the husband is in the            
marriage-chamber of  the understanding1 
and the wife in that of the will4 ,i    
then asked1  ,since conjugial love      
dwells there1 where then does conjugial 
cold  dwell8 ,he replied1 ,it dwells    
also in the supreme region1 but only in 
the marriage-chamber of the             
understanding1 that of the will being   
closed  there3 for the understanding    

with its truths1 as often as it pleases1
  can ascend by a winding staircase into
 the highest region into its            
marriage-chamber2 but if the will with  
the good of its love does not  ascend at
 the same time into the consociate      
marriage-chamber1 the latter  is closed1
 and cold ensues in the other3 this is  
conjugial cold4 ,the  understanding1    
while such cold prevails towards the    
wife1 looks  downwards to the lowest    
region1 and also1 if not prevented by   
fear1  descends to warm itself there at 
an illicit fire4 ,having thus spoken1   
he was about to recount further         
particulars respecting conjugial love   
from its images in that palace2 but he  
said1 ,enough at this time2  inquire    
first whether what has been already said
 is above the level of  ordinary        
understandings2 if it is1 what need of  
saying more8 but if not1  more will be  
discovered4           99       99       
99       99       99    ,,on ,,the      
,,causes ,,of ,,apparent ,,love1        

,,friendship1 ,,and ,,favor ,,in        
,,marriages4    #bga4 ,having treated of
 the causes of cold and separation1 it  
follows  from order that the causes of  
apparent love1 friendship1 and favor in 
marriages1 should also be treated of2   
for it is well known1 that  although    
cold separates the minds 7animos7 of    
married partners at the  present day1   
still they live together1 and have      
children2 which would  not be the case1 
unless there were also apparent loves1  
alternately  similar to or emulous of   
the warmth of genuine love4 ,that these 
appearances are necessary and useful1   
and that without them there would  be no
 houses1 and consequently no societies1 
will be seen in what  follows4          
,moreover1 some conscientious persons   
may be distressed with the  idea1 that  
the disagreement of mind subsisting     
between them and their  married         
partners1 and the internal alienation   
thence arising1 may be  their own fault1
 and may be imputed to them as such1 and

 on this account  they are grieved at   
the heart2 but as it is out of their    
power to  prevent internal              
disagreements1 it is enough for them1 by
 apparent love  and favor1 from         
conscientious motives to subdue the     
inconveniences which  might arise3 hence
 also friendship may possibly return1 in
 which  conjugial love lies concealed on
 the part of such1 although not on the  
part of the other4 ,but this subject1   
like the foregoing1 from the great      
variety of its matter1 shall be treated 
of in the following distinct  articles3 
,i4 ,in the natural world almost all are
 capable of being  joined together as to
 external1 but not as to internal       
affections1 if  these disagree and are  
apparent4 ,,ii4 ,in the spiritual world 
all are  joined together according to   
internal1 but not according to external 
affections1 unless these act in unity   
with the internal4 ,,iii4 ,it is  the   
external affections1 according to which 
matrimony is generally  contracted in   

the world4 ,,iv4 ,but in case they are  
not influenced by  internal affections1 
which conjoin minds1 the bonds of       
matrimony are  loosed in the house4 ,v4 
,nevertheless those bonds must continue 
in the  world till the decease of one of
 the parties4 ,,vi4 ,in cases of        
matrimony1 in which the internal        
affections do not conjoin1 there are    
external affections1 which assume a     
semblance of the internal and tend  to  
consociate4 ,,vii4 ,hence come apparent 
love1 friendship1 and favor  between    
married partners4 ,,viii4 ,these        
appearances are assumed  conjugial      
semblances1 and they are commendable1   
because useful and  necessary4 ,,ix4    
,these assumed conjugial semblances1 in 
the case of a  spiritual man 7homo7     
conjoined to a natural1 are founded in  
justice and  judgement4 ,x4 ,for various
 reasons these assumed conjugial        
semblances  with natural men are founded
 in prudence4 ,,xi4 ,they are for the   
sake of  amendment and accommodation4   

,,xii4 ,they are for the sake of        
preserving  order in domestic affairs1  
and for the sake of mutual aid4 ,,xiii4 
,they  are for the sake of unanimity in 
the care of infants and the education   
of children4 ,,xiv4 ,they are for the   
sake of peace in the house4 ,,xv4  ,they
 are for the sake of reputation out of  
the house4 ,,xvi4 ,they are  for the    
sake of various favors expected from the
 married partner1 or  from his or her   
relations2 and thus from the fear of    
losing such  favors4 ,,xvii4 ,they are  
for the sake of having blemishes        
excused1 and  thereby of avoiding       
disgrace4 ,,xviii4 ,they are for the    
sake of  reconciliation4 ,,xix4 ,in case
 favor does not cease with the wife1    
when  faculty ceases with the man1 there
 may exist a friendship resembling      
conjugial friendship1 when the parties  
grow old4 ,,xx4 ,there are various      
kinds of apparent love and friendship   
between married partners1 one of  whom  
is brought under the yoke1 and therefore

 is subject to the other4  ,,xxi4 ,in   
the world there are infernal marriages  
between persons who  interiorly are the 
most inveterate enemies1 and exteriorly 
are as the  closest friends4 ,we proceed
 to an explanation of each article4     
#bgb4 ,i4 ,,in ,,the ,,natural ,,world  
,,almost ,,all ,,are ,,capable ,,of     
,,being ,,joined  ,,together ,,as ,,to  
,,external1 ,,but ,,not ,,as ,,to       
,,internal ,,affections1 ,,if ,,these   
,,disagree ,,and ,,are ,,apparent4 ,the 
reason of this is1 because in the world 
every one is clothed with a material    
body1 and this is overcharged with      
lusts1 which are in it as dregs that    
fall to the bottom1 when the must  of   
the wine is clarified4 ,such are the    
constituent substances of which  the    
bodies of men in the world are composed4
 ,hence it is that the  internal        
affections1 which are of the mind1 do   
not appear2 and in many  cases1 scarce a
 grain of them transpires2 for the body 
either absorbs  them1 and involves them 

in its dregs1 or by simulation which has
 been  learned from infancy conceals    
them deeply from the sight of others2   
and  by these means the man puts himself
 into the state of every affection      
which he observes in another1 and       
allures his affection to himself1 and   
thus they unite4 ,the reason why they   
unite is1 because every affection  has  
its delight1 and delights tie minds     
together4 ,but it would be  otherwise if
 the internal affections1 like the      
external1 appeared  visibly in the face 
and gesture1 and were made manifest to  
the hearing  by the tone of the speech2 
or if their delights were sensible to   
the  nostrils or smell1 as they are in  
the spiritual world3 in such case1 if   
they disagreed so as to be discordant1  
they would separate minds from  each    
other1 and according to the perception  
of antipathy1 the minds  would remove to
 a distance4 ,from these considerations 
it is evident1  that in the natural     
world almost all are capable of being   

joined  together as to external1 but not
 as to internal affections1 if these    
disagree and are apparent4    #bgc4     
,,ii4 ,,in ,,the ,,spiritual ,,world    
,,all ,,are ,,conjoined ,,according ,,to
 ,,internal1  ,,but ,,not ,,according   
,,to ,,external ,,affections1 ,,unless  
,,these ,,act ,,in ,,unity ,,with  ,,the
 ,,internal4 ,this is1 because in the   
spiritual world the material body  is   
rejected1 which could receive and bring 
forth the forms of all  affections1 as  
we have said just above2 and a man      
7homo7 when stripped  of that body is in
 his internal affections1 which his body
 had before  concealed3 hence it is1    
that in the spiritual world similarities
 and  dissimilarities1 or sympathies and
 antipathies1 are not only felt1 but    
also appear in the face1 the speech1 and
 the gesture2 wherefore in that  world  
similitudes are conjoined1 and          
dissimilitudes separated4 ,this is  the 
reason why the universal heaven is      
arranged by the ,lord according to  all 

the varieties of the affections of the  
love of good and truth1 and1  on the    
contrary1 hell according to all the     
varieties of the love of what  is evil  
and false4 ,as angels and spirits1 like 
men in the world1 have  internal and    
external affections1 and as1 in the     
spiritual world1 the  internal          
affections cannot be concealed by the   
external1 they therefore  transpire and 
manifest themselves3 hence with angels  
and spirits both  the internal and      
external affections are reduced to      
similitude and  correspondence2 after   
which their internal affections are1 by 
the  external1 imaged in their faces1   
and perceived in the tone of their      
speech2 they also appear in their       
behaviour and manners4 ,angels and      
spirits have internal and external      
affections1 because they have minds  and
 bodies2 and affections with the        
thoughts thence derived belong to  the  
mind1 and sensations with the pleasures 
thence derived to the body4  ,it        

frequently happens in the world of      
spirits1 that friends meet after  death1
 and recollect their friendships in the 
former world1 and on such  occasions    
believe that they shall live on terms of
 friendship as  formerly2 but when their
 consociation1 which is only of the     
external  affections1 is perceived in   
heaven1 a separation ensues according to
  their internal2 and in this case some 
are removed from the place of  their    
meeting into the north1 some into the   
west1 and each to such a  distance from 
the other1 that they can no longer see  
or know each other2  for in the places  
appointed for them to remain at1 their  
faces are  changed so as to become the  
image of their internal affections4     
,from  these considerations it is       
manifest1 that in the spiritual world   
all are  conjoined according to internal
 affections1 and not according to       
external1 unless these act in unity with
 the internal4    #bgd4 ,,iii4 ,,it ,,is
 ,,the ,,external ,,affections          

,,according ,,to ,,which ,,matrimony    
,,is  ,,generally ,,contracted ,,in     
,,the ,,world4 ,the reason of this is1  
because the  internal affections are    
seldom consulted2 and even if they are1 
still  their similitude is not seen in  
the woman2 for she1 by a peculiar       
property with which she is gifted from  
her birth1 withdraws the internal       
affections into the inner recesses of   
her mind4 ,there are various  external  
affections which induce men to engage in
 matrimony4 ,the first  affection of    
this age is an increase of property by  
wealth1 as well with  a view to becoming
 rich as for a plentiful supply of the  
comforts of  life2 the second is a      
thirst after honors1 with a view either 
of being  held in high estimation or of 
an increase of fortune3 besides these1  
there are various allurements and       
concupiscences which do not afford an   
opportunity of ascertaining the         
agreement of the internal affections4   
,from these few considerations it is    

manifest1 that matrimony is  generally  
contracted in the world according to    
external affections4    #bge4 ,,iv4     
,,but ,,in ,,case ,,they ,,are ,,not    
,,influenced ,,by ,,internal            
,,affections1  ,,which ,,conjoin        
,,minds1 ,,the ,,bonds ,,of ,,matrimony 
,,are ,,loosed ,,in ,,the ,,house4 ,it  
is said in the house1 because it is done
 privately between the  parties2 as is  
the case when the first warmth1 excited 
during courtship  and breaking out into 
a flame as the nuptials approach1       
successively  abates from the           
discordance of the internal affections1 
and at length  passes off into cold4 ,it
 is well known that in this case the    
external  affections1 which had induced 
and allured the parties to matrimony1   
disappear1 so that they no longer effect
 conjunction4 ,that cold arises  from   
various causes1 internal1 external1 and 
accidental1 all which  originate in a   
dissimilitude of internal inclinations1 
was proved in the  foregoing chapter4   

,from these considerations the truth of 
what was  asserted is manifest1 that    
unless the external affections are      
influenced  by internal1 which conjoin  
minds1 the bonds of matrimony are loosed
 in  the house4    #bgf4 ,v4            
,,nevertheless ,,those ,,bonds ,,must   
,,continue ,,in ,,the ,,world ,,till    
,,the  ,,decease ,,of ,,one ,,of ,,the  
,,parties4 ,this proposition is adduced 
to the intent  that to the eye of reason
 it may more evidently appear how       
necessary1  useful1 and true it is1 that
 where there is not genuine conjugial   
love1  it ought still to be assumed1    
that it may appear as if there were4    
,the  case would be otherwise if the    
marriage contract was not to continue to
  the end of life1 but might be         
dissolved at pleasure as was the case   
with  the ,israelitish nation1 who      
claimed to themselves the liberty of    
putting  away their wives for every     
cause4 ,this is evident from the        
following  passage in ,matthew3 ,the    

pharisees came1 and said unto ,jesus1   
,is it  lawful for a man to put away his
 wife for every cause8 ,and when ,jesus 
answered1 that it is not lawful to put  
away a wife and to marry another1       
except on account of whoredom1 they     
replied that nevertheless ,moses        
commanded to give a bill of divorce and 
to put her away2 and the  disciples     
said1 ,if the case of a man with his    
wife be so it is not  expedient to      
marry1 xix4 #c-aj4 ,since therefore the 
covenant of  marriage is for life1 it   
follows that the appearances of love and
  friendship between married partners   
are necessary4 ,that matrimony1 when    
contracted1 must continue till the      
decease of one of the parties1 is       
grounded in the divine law1 consequently
 also in rational law1 and  thence in   
civil law3 in the divine law1 because1  
as said above1 it is  not lawful to put 
away a wife and marry another1 except   
for whoredom2 in  rational law1 because 
it is founded upon spiritual1 for divine

 law and  rational are one law2 from    
both these together1 or by the latter   
from  the former1 it may be abundantly  
seen what enormities and destructions   
of societies would result from the      
dissolving of marriage1 or the  putting 
away of wives1 at the good pleasure of  
the husbands1 before  death4 ,those     
enormities and destructions of societies
 may in some  measure be seen in the    
,,memorable ,,relation respecting the   
origin of  conjugial love1 discussed by 
the spirits assembled from the nine     
kingdoms1 n4 #ajc-aae2 to which there is
 no need of adding further  reasons4    
,but these causes do not operate to     
prevent the permission of  separations  
grounded in their proper causes1        
respecting which see above1  n4         
#beb-bed2 and also of concubinage1      
respecting which see the second  part of
 this work4    #bgg4 ,,vi4 ,,in ,,case  
,,of ,,matrimony ,,in ,,which ,,the     
,,internal ,,affections ,,do ,,not      
,,conjoin1 ,,there ,,are ,,external     

,,affections ,,which ,,assume ,a        
,,semblance ,,of ,,the  ,,internal ,,and
 ,,tend ,,to ,,consolidate4 ,by internal
 affections we mean the  mutual         
inclinations which influence the mind of
 each of the parties from  heaven2      
whereas by external affections we mean  
the inclinations which  influence the   
mind of each of the parties from the    
world4 ,the latter  affections or       
inclinations indeed equally belong to   
the mind1 but they  occupy its inferior 
regions1 whereas the former occupy the  
superior3 but  since both have their    
allotted seat in the mind1 it may       
possibly be  believed that they are     
alike and agree2 yet although they are  
not alike1  still they can appear so3 in
 some cases they exist as agreements1   
and in  some as insinuating semblances4 
,there is a certain communion implanted 
in each of the parties from the earliest
 time of the marriage-covenant1  which1 
notwithstanding their disagreement in   
minds 7animis7 still  remains implanted2

 as a communion of possessions1 and in  
many cases a  communion of uses1 and of 
the various necessities of the house1   
and  thence also a communion of thoughts
 and of certain secrets2 there is  also 
a communion of bed1 and of the love of  
children3 not to mention  several       
others1 which1 as they are inscribed on 
the conjugial covenant1  are also       
inscribed on their minds4 ,hence        
originate especially those  external    
affections which resemble the internal2 
whereas those which  only counterfeit   
them are partly from the same origin and
 partly from  another2 but on the       
subject of each more will be said in    
what follows4    #bgh4 ,,vii4 ,,hence   
,,come ,,apparent ,,love1 ,,friendship1 
,,and ,,favor ,,between  ,,married      
,,partners4 ,apparent loves1            
friendships1 and favors between  married
 partners1 are a consequence of the     
conjugial covenant being  ratified for  
the term of life1 and of the conjugial  
communion thence  inscribed on those who

 ratify it2 whence spring external      
affections  resembling the internal1 as 
was just now indicated3 they are        
moreover a  consequence of their causes1
 which are usefulness and necessity3    
from  which in part exist conjunctive   
external affections1 or their           
counterfeit1 whereby external love and  
friendship appear as internal4    #bgi4 
,,viii4 ,,these ,,appearances ,,are     
,,assumed ,,conjugial ,,semblances2     
,,and ,,they  ,,are ,,commendable1      
,,because ,,useful ,,and ,,necessary4   
,they are called assumed  semblances1   
because they exist with those who       
disagree in mind1 and who  from such    
disagreement are interiorly in cold3 in 
this case1 when they  still appear to   
live united1 as duty and decency        
require1 their kind  offices to each    
other may be called assumed conjugial   
semblances2 which1  as being commendable
 for the sake of uses1 are altogether to
 be  distinguished from hypocritical    
semblances2 for hereby all those good   

things are provided for1 which are      
commemorated in order below1 from       
article ,,xi-,,xx4 ,they are commendable
 for the sake of necessity1 because     
otherwise those good things would be    
unattained2 and yet the parties are     
enjoined by a covenant and compact to   
live together1 and hence it  behoves    
each of them to consider it a duty to do
 so4    #bhj4 ,,ix4 ,,these ,,assumed   
,,conjugial ,,semblances1 ,,in ,,the    
,,case ,,of ,a ,,spiritual  ,,man 7homo7
 ,,conjoined ,,to ,a ,,natural1 ,,are   
,,founded ,,in ,,justice ,,and          
,,judgement4 ,the reason of this is1    
because the spiritual man1 in all he    
does1 acts from justice and judgement2  
wherefore he does not regard  these     
assumed semblances as alienated from    
their internal affections1  but as      
connected with them2 for he is in       
earnest1 and respects amendment  as an  
end2 and if he does not obtain this1 he 
respects accommodation for  the sake of 
domestic order1 mutual aid1 the care of 

children1 and peace  and tranquillity4  
,to these things he is led from a       
principle of justice2  and from a       
principle of judgement he gives them    
effect4 ,the reason why a  spiritual man
 so lives with a natural one is1 because
 a spiritual man  acts spiritually1 even
 with a natural man4    #bha4 ,x4 ,,for 
,,various ,,reasons1 ,,these ,,assumed  
,,conjugial ,,semblances ,,with         
,,natural ,,men ,,are ,,founded ,,in    
,,prudence4 ,in the case of two married 
partners  of whom one is spiritual and  
the other natural1 7by the spiritual we 
mean the one that loves spiritual       
things1 and thereby is wise from the    
,lord1 and by the natural1 the one that 
loves only natural things1 and  thereby 
is wise from himself17 when they are    
united in marriage1  conjugial love with
 the spiritual partner is heat1 and with
 the natural  is cold4 ,it is evident   
that heat and cold cannot remain        
together1 also  that heat cannot inflame
 him that is in cold1 unless the cold be

 first  dispersed1 and that cold cannot 
flow into him that is in heat1 unless   
the heat be first removed3 hence it is  
that inward love cannot exist  between  
married partners1 one of whom is        
spiritual and the other  natural2 but   
that a love resembling inward love may  
exist on the part of  the spiritual     
partner1 as was said in the foregoing   
article2 whereas  between two natural   
married partners no inward love can     
exist1 since  each is cold2 and if they 
have any heat1 it is from something     
unchaste2  nevertheless such persons may
 live together in the same house1 with  
separate minds 7animis71 and also assume
 looks of love and friendship  towards  
each other1 notwithstanding the         
disagreement of their minds  7mentes73  
in such case1 the external affections1  
which for the most  part relate to      
wealth and possessions1 or to honor and 
dignities1 may as  it were be kindled   
into a flame2 and as such enkindling    
induces fear for  their loss1 therefore 

assumed conjugial semblances are in such
 cases  necessities1 which are          
principally those adduced below in      
articles  ,,xv4-,,xvii4 ,the rest of the
 causes adduced with these may have     
somewhat in  common with those relating 
to the spiritual man2 concerning which  
see  above1 n4 #bhj2 but only in case   
the prudence with the natural man is    
founded in intelligence4    #bhb4 ,,xi4 
,,they ,,are ,,for ,,the ,,sake ,,of    
,,amendment ,,and ,,accommodation4 ,the 
reason why assumed conjugial semblances1
 which are appearances of love  and     
friendship subsisting between married   
partners who disagree in mind1  are for 
the sake of amendment1 is because a     
spiritual man 7homo7  connected with a  
natural one by the matrimonial covenant1
 intends  nothing else but amendment of 
life2 which he effects by judicious and 
elegant conversation1 and by favors     
which soothe and flatter the temper  of 
the other2 but in case these things     
prove ineffectual1 he intends           

accommodation1 for the preservation of  
order in domestic affairs1 for  mutual  
aid1 and for the sake of the infants and
 children1 and other  similar things2   
for1 as was shown above1 n4 #bhj1       
whatever is said and  done by a         
spiritual man 7homo7 is founded in      
justice and judgement4  ,but with       
married partners1 neither of whom is    
spiritual1 but both  natural1 similar   
conduct may exist1 but for other ends2  
if for the sake  of amendment and       
accommodation1 the end is1 either that  
the other party  may be reduced to a    
similitude of manners1 and be made      
subordinate to  his desires1 or that    
some service may be made subservient to 
his own1 or  for the sake of peace      
within the house1 of reputation out of  
it1 or of  favors hoped for by the      
married partner or his relations2 not to
 mention  other ends3 but with some     
these ends are grounded in the prudence 
of  their reason1 with some in natural  
civility1 with some in the delights  of 

certain cupidities which have been      
familiar from the cradle1 the loss  of  
which is dreaded2 besides several ends1 
which render the assumed  kindnesses as 
of conjugial love more or less          
counterfeit4 ,there may also  be        
kindnesses as of conjugial love out of  
the house1 and none within2  those      
however respect as an end the reputation
 of both parties2 and if  they do not   
respect this1 they are merely deceptive4
    #bhc4 ,,xii4 ,,they ,,are ,,for     
,,the ,,sake ,,of ,,preserving ,,order  
,,in ,,domestic ,,affairs1  ,,and ,,for 
,,the ,,sake ,,of ,,mutual ,,aid4 ,every
 house in which there are children1     
their instructors1 and other domestics1 
is a small society resembling a  large  
one4 ,the latter also consists of the   
former1 as a whole consists  of its     
parts1 and thereby it exists2 and       
further1 as the security of a  large    
society depends on order1 so does the   
security of this small  society2        
wherefore as it behoves public          

magistrates to see and provide  that    
order may exist and be preserved in a   
compound society1 so it  concerns       
married partners in their single        
society4 ,but there cannot be  this     
order if the husband and wife disagree  
in their minds 7animis72  for thereby   
mutual counsels and aids are drawn      
different ways1 and are  divided like   
their minds1 and thus the form of the   
small society is rent  asunder2         
wherefore to preserve order1 and thereby
 to take care of  themselves and at the 
same time of the house1 or of the house 
and at the  same time of themselves1    
lest they should come to hurt and fall  
to ruin1  necessity requires that the   
master and mistress agree1 and act in   
unity2  and if1 from the difference of  
their minds 7mentium7 this cannot be    
done so well as it might1 both duty and 
propriety require that it be  done by   
representative conjugial friendship4    
,that hereby concord is  established in 
houses for the sake of necessity and    

consequent utility1  is well known4     
#bhd4 ,,xiii4 ,,they ,,are ,,for ,,the  
,,sake ,,of ,,unanimity ,,in ,,the      
,,care ,,of ,,infants ,,and  ,,the      
,,education ,,of ,,children4 ,it is very
 well known that assumed conjugial      
semblances1 which are appearances of    
love and friendship resembling such  as 
are truly conjugial1 exist with married 
partners for the sake of  infants and   
children4 ,the common love of the latter
 causes each married  partner to regard 
the other with kindness and favor4 ,the 
love of infants  and children with the  
mother and the father unite as the heart
 and lungs  in the breast4 ,the love of 
them with the mother is as the heart1   
and the  love towards them with the     
father is as the lungs4 ,the reason of  
this  comparison is1 because the heart  
corresponds to love1 and the lungs to   
the understanding2 and love grounded in 
the will belongs to the mother1  and    
love grounded in the understanding to   
the father4 ,with spiritual men         

7homines7 there is conjugial conjunction
 by means of that love  grounded in     
justice and judgement2 in justice1      
because the mother had  carried them in 
her womb1 had brought them forth with   
pain1 and  afterwards with unwearied    
care suckles1 nourishes1 washes1        
dresses1 and  educates them1 7and in    
judgement1 because the father provides  
for their  instruction in knowledge1    
intelligence1 and wisdom74    #bhe4     
,,xiv4 ,,they ,,are ,,for ,,the ,,sake  
,,of ,,peace ,,in ,,the ,,house4        
,assumed conjugial  semblances1 or      
external friendships for the sake of    
domestic peace and  tranquillity1 relate
 principally to the men1 who1 from their
 natural  characteristic1 act from the  
understanding in whatever they do2 and  
the  understanding1 being exercised in  
thought1 is engaged in a variety of     
objects which disquiet1 disturb1 and    
distract the mind2 wherefore if  there  
were not tranquillity at home1 it would 
come to pass that the  vital spirits of 

the parties would grow faint1 and their 
interior life  would as it were expire1 
and thereby the health of both mind and 
body  would be destroyed4 ,the dreadful 
apprehension of these and several other 
dangers would possess the minds of the  
men1 unless they had an asylum  with    
their wives at home for appeasing the   
disturbances arising in their           
understandings4 ,moreover peace and     
tranquillity give serenity to their     
minds1 and dispose them to receive      
agreeably the kind attentions of  their 
wives1 who spare no pains to disperse   
the mental clouds which they  are very  
quick-sighted to observe in their       
husbands3 moreover1 the same  peace and 
tranquillity make the presence of their 
wives agreeable4 ,hence  it is evident1 
that an assumed semblance of love1 as if
 it was truly  conjugial1 for the sake  
of peace and tranquillity at home1 is   
both  necessary and useful4 ,it is      
further to be observed1 that with the   
wives  such semblances are not assumed  

as with the men2 but if they appear to  
resemble them1 they are the effect of   
real love1 because wives are born  loves
 of the understanding of the men2       
wherefore they accept kindly the  favors
 of their husbands1 and if they do not  
confess it with their lips1  still they 
acknowledge it in heart4    #bhf4 ,,xv4 
,,they ,,are ,,for ,,the ,,sake ,,of    
,,reputation ,,out ,,of ,,the ,,house4  
,the  fortunes of men in general depend 
on their reputation for justice1        
sincerity1 and uprightness2 and this    
reputation also depends on the  wife1   
who is acquainted with the most familiar
 circumstances of her  husband's life2  
therefore if the disagreements of their 
minds should  break out into open       
enmity1 quarrels1 and threats of hatred1
 and these  should be noised abroad by  
the wife and her friends1 and by the    
domestics1 they would easily be turned  
into tales of scandal1 which  would     
bring disgrace and infamy upon the      
husband's name4 ,to avoid such          

mischiefs1 he has no other alternative  
than either to counterfeit  affection   
for his wife1 or that they be separated 
as to house4    #bhg4 ,,xvi4 ,,they     
,,are ,,for ,,the ,,sake ,,of ,,various 
,,favors ,,expected ,,from ,,the        
,,married ,,partner1 ,,or ,,from ,,his  
,,or ,,her ,,relations1 ,,and ,,thus    
,,from ,,the ,,fear ,,of  ,,losing      
,,such ,,favors4 ,this is the case more 
especially in marriages where  the rank 
and condition of the parties are        
dissimilar1 concerning which1  see      
above1 n4 #bej2 as when a man marries a 
wealthy wife who stores up  her money in
 purses1 or her treasures in coffers2   
and the more so if she  boldly insists  
that the husband is bound to support the
 house out of his  own estate and       
income3 that hence come forced          
likenesses of conjugial  love1 is       
generally known4 ,the case is similar   
where a man marries a  wife1 whose      
parents1 relations1 and friends1 are in 
offices of dignity1  in lucrative       

business1 and in employments with large 
salaries1 who have  it in their power to
 better her condition3 that this also is
 a ground of  counterfeit love1 as if it
 were conjugial1 is generally known4 ,it
 is  evident that in both cases it is   
the fear of the loss of the above       
favors that is operative4    #bhh4      
,,xvii4 ,,they ,,are ,,for ,,the ,,sake 
,,of ,,having ,,blemishes ,,excused1    
,,and  ,,thereby ,,of ,,avoiding        
,,disgrace4 ,there are several blemishes
 for which  conjugial partners fear     
disgrace1 some criminal1 some not4      
,there are  blemishes of the mind and of
 the body slighter than those mentioned 
in  the foregoing chapter n4 #beb and   
#bec1 which are causes of separation2   
wherefore those blemishes are here      
meant1 which1 to avoid disgrace1 are    
buried in silence by the other married  
partner4 ,besides these1 in some  cases 
there are contingent crimes1 which1 if  
made public1 are subject to  heavy      
penalties2 not to mention a deficiency  

of that ability which the  men usually  
boast of4 ,that excuses of such         
blemishes1 in order to avoid  disgrace1 
are the causes of counterfeit love and  
friendship with a  married partner1 is  
too evident to need farther             
confirmation4    #bhi4 ,,xviii4 ,,they  
,,are ,,for ,,the ,,sake ,,of           
,,reconciliation4 ,that between  married
 partners who have mental disagreements 
from various causes1  there subsist     
alternate distrust and confidence1      
alienation and  conjunction1 yea1       
dispute and compromise1 thus            
reconciliation2 and also  that apparent 
friendships promote reconciliation1 is  
well known in the  world4 ,there are    
also reconciliations which take place   
after partings1  which are not so       
alternate and transitory4    #bij4      
,,xix4 ,,in ,,case ,,favor ,,does ,,not 
,,cease ,,with ,,the ,,wife1 ,,when     
,,faculty  ,,ceases ,,with ,,the ,,man1 
,,there ,,may ,,exist ,a ,,friendship   
,,resembling ,,conjugial  ,,friendship  

,,when ,,the ,,parties ,,grow ,,old4    
,the primary cause of the  separation of
 minds 7animorum7 between married       
partners is a falling  off of favor on  
the wife's part in consequence of the   
cessation of  ability on the husband's  
part1 and thence a falling off of love2 
for  just as heats communicate with each
 other1 so also do colds4 ,that from a  
falling off of love on the part of each1
 there ensues a cessation of            
friendship1 and also of favor1 if not   
prevented by the fear of domestic  ruin1
 is evident both from reason and        
experience4 ,in case therefore the  man 
tacitly imputes the causes to himself1  
and still the wife perseveres  in chaste
 favor towards him1 there may thence    
result a friendship1  which1 since it   
subsists between married partners1      
appears to resemble  conjugial love4    
,that a friendship resembling the       
friendship of that  love1 may subsist   
between married partners1 when old1     
experience  testifies from the          

tranquillity1 security1 loveliness1 and 
abundant  courtesy with which they live1
 communicate1 and associate together4   
#bia4 ,,xx4 ,,there ,,are ,,various     
,,kinds ,,of ,,apparent ,,love ,,and    
,,friendship ,,between  ,,married       
,,partners1 ,,one ,,of ,,whom ,,is      
,,brought ,,under ,,the ,,yoke1 ,,and   
,,therefore  ,,is ,,subject ,,to ,,the  
,,other4 ,it is no secret in the world  
at this day1 that  as the first fervor  
of marriage begins to abate1 there      
arises a  rivalship between the parties 
respecting right and power2 respecting  
right1 in that according to the statutes
 of the covenant entered into1  there is
 an equality1 and each has dignity in   
the offices of his or her  function2 and
 respecting power1 in that it is        
insisted on by the men1  that in all    
things relating to the house1           
superiority belongs to them1  because   
they are men1 and inferiority to the    
women because they are  women4 ,such    
rivalships1 at this day familiar1 arise 

from no other source  than a want of    
conscience respecting love truly        
conjugial1 and of  sensible perception  
respecting the blessedness of that love2
 in  consequence of which want1 lust    
takes the place of that love1 and       
counterfeits it2 and1 on the removal of 
genuine love1 there flows from  this    
lust a grasping for power1 in which some
 are influenced by the  delight of the  
love of domineering1 which in some is   
implanted by artful  women before       
marriage1 and which to some is unknown4 
,where such grasping  prevails with the 
men1 and the various turns of rivalship 
terminate in  the establishment of their
 sway1 they reduce their wives either to
  become their rightful property1 or to 
comply with their arbitrary will1  or   
into a state of slavery1 every one      
according to the degree and  qualified  
state of that grasping implanted and    
concealed in himself2 but  where such   
grasping prevails with the wives1 and   
the various turns of  rivalship         

terminate in establishing their sway1   
they reduce their  husbands either into 
a state of equality of right with       
themselves1 or of  compliance with their
 arbitrary will1 or into a state of     
slavery3 but as  when the wives have    
obtained the sceptre of sway1 there     
remains with  them a desire which is a  
counterfeit of conjugial love1 and is   
restrained both by law and by the fear  
of legitimate separation1 in case  they 
extend their power beyond the rule of   
right into what is contrary  thereto1   
therefore they lead a life in           
consociation with their husbands4  ,but 
what is the nature and quality of the   
love and friendship between a  ruling   
wife and a serving husband1 and also    
between a ruling husband and  a serving 
wife1 cannot be briefly described2      
indeed1 if their  differences were to be
 specifically pointed out and           
enumerated1 it would  occupy several    
pages2 for they are various and         
diverse--various  according to the      

nature of the grasping for power        
prevalent with the  men1 and in like    
manner with the wives2 and diverse in   
regard to the  differences subsisting in
 the men and the women2 for such men    
have no  friendship of love but what is 
infatuated1 and such wives are in the   
friendship of spurious love grounded in 
lust4 ,but by what arts wives  procure  
to themselves power over the men1 will  
be shewn in the following  article4     
#bib4 ,,xxi4 ,,in ,,the ,,world ,,there 
,,are ,,infernal ,,marriages ,,between  
,,persons ,,who  ,,interiorly ,,are     
,,the ,,most ,,inveterate ,,enemies1    
,,and ,,exteriorly ,,are ,,as ,,the     
,,closest ,,friends4 ,i am indeed       
forbidden by the wives of this sort1 in 
the  spiritual world1 to present such   
marriages to public view2 for they are  
afraid lest their art of obtaining power
 over the men should at the same  time  
be divulged1 which yet they are         
exceedingly desirous to have  concealed3
 but as ,i am urged by the men in that  

world to expose the  causes of the      
intestine hatred and as it were fury    
excited in their  hearts against their  
wives1 in consequence of their          
clandestine arts1 ,i  shall be content  
with adducing the following particulars4
 ,the men said1  that unwittingly they  
contracted a terrible dread of their    
wives1 in  consequence of which they    
were constrained to obey their decisions
 in  the most abject manner1 and be at  
their beck more than the vilest         
servants1 so that they lost all life and
 spirit2 and that this was the  case not
 only with those who were in inferior   
stations of life1 but also  with those  
who were advanced in high dignities1 yea
 with brave and  famous generals3 they  
also said1 that after they had          
contracted this  dread1 they could not  
help on every occasion expressing       
themselves to  their wives in a friendly
 manner1 and doing what was agreeable to
 their  humors1 although they cherished 
in their hearts a deadly hatred against 

them2 and further1 that their wives     
still behaved courteously to them  both 
in word and deed1 and complaisantly     
attended to some of their  requests4    
,now as the men themselves greatly      
wondered1 whence such an  antipathy     
could arise in their internals1 and such
 an apparent sympathy  in their         
externals1 they examined into the causes
 thereof from some  women who were      
acquainted with the above secret art4   
,from this source of  information they  
learned1 that women 7mulieres7 are      
skilled in a  knowledge which they      
conceal deeply in their own minds1      
whereby1 if they  be so disposed1 they  
can subject the men to the yoke of their
 authority2  and that this is effected  
in the case of ignorant wives1 sometimes
 by  alternate quarrel and kindness1    
sometimes by harsh and unpleasant looks1
  and sometimes by other means2 but in  
the case of polite wives1 by urgent  and
 persevering petitions1 and by obstinate
 resistance to their husbands  in case  

they suffer hardships from them1        
insisting on their right of  equality by
 law1 in consequence of which they are  
firm and resolute in  their purpose2    
yea1 insisting that if they should be   
turned out of the  house1 they would    
return at their pleasure1 and would be  
urgent as  before2 for they know that   
the men by their nature cannot resist   
the  positive tempers of their wives but
 that after compliance they submit      
themselves to their disposal2 and that  
in this case the wives make a  show of  
all kinds of civility and tenderness to 
their husbands subjected  to their sway4
 ,the genuine cause of the dominion     
which the wives obtain  by this cunning 
is1 that the man acts from the          
understanding and the  woman from the   
will1 and that the will can persist1 but
 not so the  understanding4 ,i have been
 told1 that the worst of this sort of   
women1  who are altogether a prey to the
 desire of dominion1 can remain firm in 
their positive humors even to the last  

struggle for life4 ,i have also  heard  
the excuses pleaded by such women       
7mulieres7 for entering upon  the       
exercise of this art2 in which they     
urged that they would not have  done so 
unless they had foreseen supreme        
contempt and future rejection1  and     
consequent ruin on their part1 if they  
should be subdued by their  husbands3   
and that thus they had taken up these   
their arms from  necessity4 ,to this    
excuse they add this admonition for the 
men2 to leave  their wives their own    
rights1 and while they are in           
alternations of  cold1 not to consider  
them as beneath their maid-servants3    
they said  also that several of their   
sex1 from their natural timidity1 are   
not in  a state of exercising the above 
art2 but ,i added1 from their natural   
modesty4 ,from the above considerations 
it may now be known what is meant  by   
infernal marriages in the world between 
persons who interiorly are  the most    
inveterate enemies1 and exteriorly are  

like the most attached  friends4        
99       99       99       99       99  
#bic4 ,to the above ,i will add ,,two   
,,memorable ,,relations4 ,,first4 ,some 
time  ago as ,i was looking through a   
window to the east1 ,i saw seven women  
sitting in a garden of roses at a       
certain fountain1 and drinking the      
water4 ,i strained my eye-sight greatly 
to see what they were doing1 and  this  
effort of mine affected them2 wherefore 
one of them beckoned me1  and ,i        
immediately quitted the house and came  
to them4 ,when ,i joined  them1 ,i      
courteously inquired whence they were4  
,they said1 ,we are wives1  and are here
 conversing respecting the delights of  
conjugial love1 and  from much          
consideration we conclude1 that they are
 also the delights of  wisdom4 ,this    
answer so delighted my mind 7animum71   
that ,i seemed to  be in the spirit1 and
 thence in perception more interior and 
more  enlightened than on any former    
occasion2 wherefore ,i said to them1    

,give  me leave to propose a few        
questions respecting those              
satisfactions4 ,on  their consenting1 ,i
 asked1 ,how do you wives know that the 
delights of  conjugial love are the same
 as the delights of wisdom8 ,they       
replied1  ,we know it from the          
correspondence of our husbands' wisdom  
with our own  delights of conjugial     
love2 for the delights of this love with
 ourselves  are exalted and diminished  
and altogether qualified1 according to  
the  wisdom of our husbands4 ,on hearing
 this1 ,i said1 ,i know that you are    
affected by the agreeable conversation  
of your husbands and their  cheerfulness
 of mind1 and that you derive thence a  
bosom delight2 but ,i  am surprised to  
hear you say1 that their wisdom produces
 this effect2  but tell me what is      
wisdom1 and what wisdom 7produces this  
effect78 ,to  this the wives indignantly
 replied1 ,do you suppose that we do not
 know  what wisdom is1 and what wisdom  
7produces that effect71 when yet we are 

continually reflecting upon it as in our
 husbands1 and learn it daily  from     
their mouths8 ,for we wives think of the
 state of our husbands from  morning to 
evening2 there is scarcely an hour in   
the day1 in which our  intuitive thought
 is altogether withdrawn from them1 or  
is absent2 on  the other hand1 our      
husbands think very little in the day   
respecting our  state2 hence we know    
what wisdom of theirs it is that gives  
us delight4  ,our husbands call that    
wisdom spiritual rational1 and spiritual
 moral4  ,spiritual rational wisdom1    
they say1 is of the understanding and   
knowledges1 and spiritual moral wisdom  
of the will and life2 but these  they   
join together and make a one1 and insist
 that the satisfactions of  this wisdom 
are transferred from their minds into   
the delights in our  bosoms1 and from   
our bosoms into theirs1 and thus return 
to wisdom their  origin4 ,i then asked1 
,do you know anything more respecting   
the wisdom  of your husbands which gives

 you delight8 ,they said1 ,we do4 ,there
 is  spiritual wisdom1 and thence       
rational and moral wisdom4 ,spiritual   
wisdom  is to acknowledge the ,lord the 
,saviour as the ,god of heaven and      
earth1  and from ,him to procure the    
truths of the church1 which is effected 
by  means of the ,word and of preachings
 derived therefrom1 whence comes        
spiritual rationality2 and from ,him to 
live according to those truths1  whence 
comes spiritual morality4 ,these two our
 husbands call the wisdom  which in     
general operates to produce love truly  
conjugial4 ,we have heard  from them    
also that the reason of this is1        
because1 by means of that  wisdom1 the  
interiors of their minds and thence of  
their bodies are  opened1 whence there  
exists a free passage from first        
principles even to  last for the stream 
of love2 on the flow1 sufficiency1 and  
virtue of  which conjugial love depends 
and lives4 ,the spiritual rational and  
moral  wisdom of our husbands1          

specifically in regard to marriage1 has 
for its  end and object to love the wife
 alone1 and to put away all             
concupiscence  for other women2 and so  
far as this is effected1 so far that    
love is  exalted as to degree1 and      
perfected as to quality2 and also so far
 we  feel more distinctly and           
exquisitely the delights in ourselves   
corresponding to the delights of the    
affections and the satisfactions of  the
 thoughts of our husbands4 ,i inquired  
afterwards1 whether they knew  how      
communication is effected4 ,they said1  
,in all conjunction by love  there must 
be action1 reception1 and reaction4 ,the
 delicious state of  our love is acting 
or action1 the state of the wisdom of   
our husbands is  recipient or reception1
 and also is reacting or reaction       
according to  perception2 and this      
reaction we perceive with delights in   
the breast  according to the state      
continually expanded and prepared to    
receive  those things which in any      

manner agree with the virtue belonging  
to our  husbands1 thus also with the    
extreme state of love belonging to      
ourselves1 and which thence proceed4    
,they said further1 ,take heed lest  by 
the delights which we have mentioned1   
you understand the ultimated  delights  
of that love3 of these we never speak1  
but of our bosom  delights1 which always
 correspond with the state of the wisdom
 of our  husbands4 ,after this there    
appeared at a distance as it were a dove
  flying with the leaf of a tree in its 
mouth3 but as it approached1  instead of
 a dove ,i saw it was a little boy with 
a paper in his hand3 on  coming to us he
 held it out to me1 and said1 ,read it  
before these  ,maidens of the fountain4 
,i then read as follows1 ,tell the      
inhabitants  of your earth1 that there  
is a love truly conjugial having myriads
 of  delights1 scarce any of which are  
as yet known to the world2 but they     
will be known1 when the church betroths 
herself to her ,lord1 and is  married4  

,i then asked1 ,why did the little boy  
call you ,maidens of the  fountain8     
,they replied1 ,we are called maidens   
when we sit at this  fountain2 because  
we are affections of the truths of the  
wisdom of our  husbands1 and the        
affection of truth is called a maiden2 a
 fountain also  signifies the true of   
wisdom1 and the bed of roses1 on which  
we sir1 the  delights thereof4 ,then one
 of the seven wove a garland of roses1  
and  sprinkled it with water of the     
fountain1 and placed it on the boy's cap
  round his little head1 and said1      
,receive the delights of intelligence2  
know that a cap signifies intelligence2 
and a garland from this rose-bed        
delights4 ,the boy thus decorated then  
departed1 and again appeared a  distance
 like a flying dove1 but now with a     
coronet on his head4    #bid4 ,,the     
,,second ,,memorable ,,relation4 ,after 
some days ,i again saw the  seven wives 
in a garden of roses1 but not in the    
same as before4 ,its  magnificence was  

such as ,i had never before seen3 it was
 round1 and the  roses in it formed as  
it were a rainbow4 ,the roses or flowers
 of a  purple color formed its outermost
 circle1 others of a yellow golden      
color formed the next interior circle1  
within this were others of a  bright    
blue1 and the inmost of a shining green2
 and within this rainbow  rose-bed was a
 small lake of limpid water4 ,these     
seven wives1 who were  called the       
,maidens of the fountain1 as they were  
sitting there seeing me  again at the   
window1 called me to them2 and when ,i  
was come they said1  ,did you ever see  
anything more beautiful upon the earth8 
,i replied1  ,never4 ,they then said1   
,such scenery is created instantaneously
 by the  ,lord1 and represents something
 new on the earth2 for every thing      
created  by the ,lord is representative3
 but what is this8 tell1 if you can3 we 
say it is the delights of conjugial     
love4 ,on hearing this1 ,i said1  ,what6
 the delights of conjugial love1        

respecting which you before  conversed  
with so much wisdom and eloquence6      
,after ,i had left you1 ,i  related your
 conversation to some wives in our      
country1 and said1 ',i now  know from   
instruction that you have bosom delights
 arising from your  conjugial love1     
which you can communicate to your       
husbands according to  their wisdom1 and
 that on this account you look at your  
husbands with  the eyes of your spirit  
from morning to evening1 and study to   
bend and  draw their minds 7animos7 to  
become wise1 to the end that you may    
secure those delights4' ,i mentioned    
also that by wisdom you understand      
spiritual rational and moral wisdom1 and
 in regard to marriage1 the  wisdom to  
love the wife alone1 and to put away all
 concupiscence for  other women3 but to 
these things the wives of our country   
answered with  laughter1 saying1 ',what 
is all this but mere idle talk8 ,we do  
not know  what conjugial love is4 ,if   
our husbands possess any portion of it1 

still  we do not2 whence then come its  
delights to us8 yea1 in regard to what  
you call ultimate delights1 we at times 
refuse them with violence1 for  they are
 unpleasant to us1 almost like          
violations3 and you will see1 if  you   
attend to it1 no sign of such love in   
our faces3 wherefore you are  trifling  
or jesting1 if you also assert1 with    
those seven wives1 that we  think of our
 husbands from morning to evening1 and  
continually attend to  their will and   
pleasure in order to catch from them    
such delights4' ,i  have retained thus  
much of what they said1 that ,i might   
relate it to  you2 since it is          
repugnant1 and also in manifest         
contradiction1 to what  ,i heard from   
you near the fountain1 and which ,i so  
greedily imbibed and  believed4 ,to this
 the wives sitting in the rose garden   
replied1  ,friend1 you know not the     
wisdom and prudence of wives2 for they  
totally  hide it from the men1 and for  
no other end than that they may be      

loved3  for every man who is not        
spiritually but only naturally rational 
and  moral1 is cold towards his wife2   
and the cold lies concealed in his      
inmost principles4 ,this is exquisitely 
and acutely observed by a wise  and     
prudent wife2 who so far conceals her   
conjugial love1 and withdraws  it into  
her bosom1 and there hides it so deeply 
that it does not at all  appear in her  
face1 in the tone of her voice1 or in   
her behaviour4 ,the  reason of this is1 
because so far as it appears1 so far the
 conjugial  cold of the man diffuses    
itself from the inmost principles of his
 mind1  where it resides1 into its      
ultimates1 and occasions in the body a  
total  coldness1 and a consequent       
endeavour to separate from bed and      
chamber4  ,i then asked1 ,whence arises 
that which you call conjugial cold8     
,they  replied1 ,from the insanity of   
the men in regard to spiritual things2  
and every one who is insane in regard to
 spiritual things2 in his inmost        

principles is cold towards his wife1 and
 warm towards harlots2 and since        
conjugial love and adulterous love are  
opposite to each other1 it  follows that
 conjugial love becomes cold when       
illicit love is warm2 and  when cold    
prevails with the man1 he cannot endure 
any sense of love1 and  thus not any    
allusion thereto1 from his wife2        
therefore the wife so  wisely and       
prudently conceals that love2 and so far
 as she conceals it  by denying and     
refusing it1 so far the man is cherished
 and recruited by  the influent         
meretricious sphere4 ,hence it is1 that 
the wife of such a  man has no bosom    
delights such as we have1 but only      
pleasures1 which1 on  the part of the   
man1 ought to be called the pleasures of
 insanity1  because they are the        
pleasures of illicit love4 ,every chaste
 wife loves  her husband1 even if he be 
unchaste2 but since wisdom is alone     
recipient  of that love1 therefore she  
exerts all her endeavours to turn his   

insanity into wisdom1 that is1 to       
prevent his lusting after other women   
besides herself4 ,this she does by a    
thousand methods1 being particularly    
cautious lest any of them should be     
discovered by the man2 for she is  well 
aware that love cannot be forced1 but   
that it is insinuated in  freedom2      
wherefore it is given to women to know  
from the sight1 the  hearing1 and the   
touch1 every state of the mind of their 
husbands2 but  on the other hand it is  
not given to the men to know any state  
of the  mind of their wives4 ,a chaste  
wife can look at her husband with an    
austere countenance1 accost him with a  
harsh voice1 and also be angry  and     
quarrel1 and yet in her heart cherish a 
soft and tender love towards  him2 but  
such anger and dissimulation have for   
their end wisdom1 and  thereby the      
reception of love with the husband3 as  
is manifest from the  consideration1    
that she can be reconciled in an        
instant4 ,besides1 wives  use such means

 of concealing the love implanted in    
their inmost heart1  with a view to     
prevent conjugial cold bursting forth   
with the man1 and  extinguishing the    
fire of his adulterous heat1 and thus   
converting him  from green wood into a  
dry stick4 ,when the seven wives had    
expressed  these and many more similar  
sentiments1 their husbands came with    
clusters of grapes in their hands1 some 
of which were of a delicate1 and  some  
of a disagreeable flavor2 upon which the
 wives said1 ,why have you  also brought
 bad or wild grapes8 ,the husbands      
replied1 ,because we  perceived in our  
souls1 with which yours are united1 that
 you were  conversing with that man     
respecting love truly conjugial1 that   
its  delights are the delights of       
wisdom1 and also respecting adulterous  
love1 that its delights are the         
pleasures of insanity4 ,the latter are  
the disagreeable or wild grapes2 the    
former are those of delicate  flavor4   
,they confirmed what their wives had    

said1 and added that1 in  externals1 the
 pleasures of insanity appear like the  
delights of wisdom1  but not so in      
internals2 just like the good and bad   
grapes which we have  brought2 for both 
the chaste and the unchaste have similar
 wisdom in  externals1 but altogether   
dissimilar in internals4 ,after this the
  little boy came again with a piece of 
paper in his hand1 and held it out  to  
me1 saying1 ,read this2 and ,i read as  
follows3 ,know that the  delights of    
conjugial love ascend to the highest    
heaven1 and both in the  way thither and
 also there1 unite with the delights of 
all heavenly  loves1 and thereby enter  
into their happiness1 which endures for 
ever2  because the delights of that love
 are also the delights of wisdom3 and   
know also1 that the pleasures of illicit
 love descend even to the lowest  hell1 
and1 both in the way thither and also   
there1 unite with the  pleasures of all 
infernal loves1 and thereby enter into  
their  unhappiness1 which consists in   

the wretchedness of all heart-delights2 
because the pleasures of that love are  
the pleasures of insanity4 ,after  this 
the husbands departed with their wives1 
and accompanied the little  boy as far  
as to the way of his ascent into heaven2
 and they knew that  the society from   
which he was sent was a society of the  
new heaven1 with  which the new church  
in the world will be conjoined4         
99       99       99       99       99  
,,on ,,betrothings ,,and ,,nuptials4    
#bie4 ,the subject of betrothings and   
nuptials1 and also of the rites and     
ceremonies attending them1 is here      
treated of principally from the  reason 
of the understanding2 for the object of 
this book is that the  reader may see   
truths rationally1 and thereby give his 
consent1 for thus  his spirit is        
convinced2 and those things in which the
 spirit is  convinced1 obtain a place   
above those which1 without consulting   
reason1  enter from authority and the   
faith of authority2 for the latter enter

  the head no further than into the     
memory1 and there mix themselves with   
fallacies and falses2 thus they are     
beneath the rational things of the      
understanding4 ,from these any one may  
seem to converse rationally1 but  he    
will converse preposterously2 for in    
such case he thinks as a crab  walks1   
the sight following the tail3 it is     
otherwise if he thinks from  the        
understanding2 for then the rational    
sight selects from the memory  whatever 
is suitable1 whereby it confirms truth  
viewed in itself4 ,this  is the reason  
why in this chapter several particulars 
are adduced which  are established      
customs1 as that the right of choice    
belongs to the men1  that parents ought 
to be consulted1 that pledges are to be 
given1 that  the conjugial covenant is  
to be settled previous to the nuptials1 
that  it ought to be performed by a     
priest1 also that the nuptials ought to 
be  celebrated2 besides several other   
particulars1 which are here mentioned   

in order that every one may rationally  
see that such things are assigned  to   
conjugial love1 as requisite to promote 
and complete it4 ,the articles  into    
which this section is divided are the   
following2 ,i4 ,the right of  choice    
belongs to the man1 and not to the      
woman4 ,,ii4 ,the man ought to  court   
and intreat the woman respecting        
marriage with him1 and not the  woman   
the man4 ,,iii4 ,the woman ought to     
consult her parents1 or those  who are  
in the place of parents1 and then       
deliberate with herself1  before she    
consents4 ,,iv4 ,after a declaration of 
consent1 pledges are  to be given4 ,v4  
,consent is to be secure and established
 by solemn  betrothing4 ,,vi4 ,by       
betrothing1 each party is prepared for  
conjugial  love4 ,,vii4 ,by betrothing1 
the mind of the one is united to the    
mind of  the other1 so as to effect a   
marriage of the spirit previous to a    
marriage of the body4 ,,viii4 ,this is  
the case with those who think  chastely 

of marriages3 but it is otherwise with  
those who think  unchastely of them4    
,,ix4 ,within the time of betrothing1 it
 is not  allowable to be connected      
corporeally4 ,x4 ,when the time of      
betrothing  is completed1 the nuptials  
ought to take place4 ,,xi4 ,previous to 
the  celebration of the nuptials1 the   
conjugial covenant is to be ratified in 
the presence of witnesses4 ,,xii4 ,the  
marriage is to be consecrated by a      
priest4 ,,xiii4 ,the nuptials are to be 
celebrated with festivity4 ,,xiv4       
,after the nuptials1 the marriage of the
 spirit is made also the  marriage of   
the body1 and thereby a full marriage4  
,,xv4 ,such is the  order of conjugial  
love with its modes from its first heat 
to its first  torch4 ,,xvi4 ,conjugial  
love precipitated without order and the 
modes  thereof1 burns up the marrows and
 is consumed4 ,,xvii4 ,the states of the
  minds of each of the parties          
proceeding in successive order1 flow    
into  the state of marriage2            

nevertheless in one manner with the     
spiritual and  in another with the      
natural4 ,,xviii4 ,there are successive 
and  simultaneous orders1 and the latter
 is from the former and according to    
it4 ,we proceed to an explanation of    
each article4    #bif4 ,i4 ,,the ,,right
 ,,of ,,choice ,,belongs ,,to ,,the     
,,man1 ,,and ,,not ,,to ,,the ,,woman4  
,this is because the man is born to be  
understanding1 but the woman to be      
love2 also because with the men there   
generally prevails a love of the  sex1  
but with the women a love of one of the 
sex2 and likewise because  it is not    
unbecoming for men to speak openly about
 love1 as it is for  women2 nevertheless
 women have the right of selecting one  
of their  suitors4 ,in regard to the    
first reason1 that the right of choice  
belongs  to the men1 because they are   
born to understanding1 it is grounded in
  the consideration that the            
understanding can examine agreements and
  disagreements1 and distinguish them1  

and from judgement choose that  which is
 suitable3 it is otherwise with the     
women1 because they are born  to love1  
and therefore have no such              
discrimination2 and consequently  their 
determinations to marriage would proceed
 only from the  inclinations of their   
love2 if they have the skill of         
distinguishing  between men and men1    
still their love is influenced by       
appearances4 ,in  regard to the other   
reason1 that the right of choice belongs
 to the men1  and not to the women1     
because with men there generally        
prevails a love  of the sex1 and with   
women a love of one of the sex1 it is   
grounded in  the consideration1 that    
those in whom a love of the sex         
prevails1 can  freely look around and   
also determine3 it is otherwise with    
women1 in  whom is implanted a love for 
one of the sex4 ,if you wish for a proof
 of  this1 ask1 if you please1 the men  
you meet1 what their sentiments are     
respecting monogamical and polygamical  

unions2 and you will seldom meet  one   
who will not reply in favor of the      
polygamical2 and this also is a  love of
 the sex3 but ask the women their       
sentiments on the subject1 and  almost  
all1 except the vilest of the sex1 will 
reject polygamical  unions2 from which  
consideration it follows1 that with the 
women there  prevails a love of one of  
the sex1 thus conjugial love4 ,in regard
 to the  third reason1 that it is not   
unbecoming for men to speak openly about
  love1 whereas it is for women1 it is  
self-evident2 hence also it  follows1   
that declaration belongs to the men1 and
 therefore so does  choice4 ,that women 
have the right of selecting in regard to
 their  suitors1 is well known2 but this
 species of selection is confined and   
limited1 whereas that of the men is     
extended and unlimited4    #big4 ,,ii4  
,,the ,,man ,,ought ,,to ,,court ,,and  
,,intreat ,,the ,,woman ,,respecting    
,,marriage ,,with ,,him1 ,,and ,,not    
,,the ,,woman ,,the ,,man4 ,this        

naturally follows the  right of choice2 
and besides1 to court and intreat women 
respecting  marriage is in itself       
honorable and becoming for men1 but not 
for women4  ,if women were to court and 
entreat the men1 they would not only be 
blamed1 but1 after intreaty1 they would 
be reputed as vile1 or after  marriage  
as libidinous1 with whom there would be 
no association but what  was cold and   
fastidious2 wherefore marriages would   
thereby be converted  into tragic       
scenes4 ,wives also take it as a        
compliment to have it said  of them1    
that being conquered as it were1 they   
yielded to the pressing  intreaties of  
the men4 ,who does not foresee1 that if 
the women courted  the men1 they would  
seldom be accepted8 ,they would either  
be indignantly  rejected1 or be enticed 
to lasciviousness1 and also would       
dishonor their  modesty4 ,moreover1 as  
was shewn above1 the men have not any   
innate love  of the sex2 and without    
love there is no interior pleasantness  

of life3  wherefore to exalt their life 
by that love1 it is incumbent on the men
  to compliment the women2 courting and 
intreating them with civility1          
courtesy1 and humility1 respecting this 
sweet addition to their life4  ,the     
superior comeliness of the female       
countenance1 person1 and manners1  above
 that of the men1 adds itself as a      
proper object of desire4    #bih4 ,,iii4
 ,,the ,,woman ,,ought ,,to ,,consult   
,,her ,,parents1 ,,or ,,those ,,who     
,,are ,,in  ,,the ,,place ,,of          
,,parents1 ,,and ,,then ,,deliberate    
,,with ,,herself1 ,,before ,,she        
,,consents4 ,the reason why parents are 
to be consulted is1 because they        
deliberate from judgement1 knowledge1   
and love2 from judgement1  because they 
are in an advanced age1 which excels in 
judgement1 and  discerns what is        
suitable and unsuitable3 from knowledge1
 in respect  to both the suitor and     
their daughter2 in respect to the suitor
 they  procure information1 and in      

respect to their daughter they already  
know2  wherefore they conclude          
respecting both with united discernment3
 from  love1 because to consult the good
 of their daughter1 and to provide  for 
her establishment1 is also to consult   
and provide for their own and  for      
themselves4    #bii4 ,the case would be 
altogether different1 if the daughter   
consents of  herself to her urgent      
suitor1 without consulting her parents1 
or those  who are in their place2 for   
she cannot from judgement1 knowledge1   
and  love1 make a right estimate of the 
matter which so deeply concerns her     
future welfare3 she cannot from         
judgement1 because she is as yet in     
ignorance as to conjugial life1 and not 
in a state of comparing reasons1  and   
discovering the morals of men from their
 particular tempers2 nor  from          
knowledge1 because she knows few things 
beyond the domestic  concerns of her    
parents and of some of her companions2  
and is  unqualified to examine into such

 things as relate to the family and     
property of her suitor3 nor from love1  
because with daughters in their  first  
marriageable age1 and also afterwards1  
this is led by the  concupiscences      
originating in the senses1 and not as   
yet by the desires  originating in a    
refined mind4 ,the daughter ought       
nevertheless to  deliberate on the      
matter with herself1 before she         
consents1 lest she  should be led       
against her will to form a connection   
with a man whom she  does not love2 for 
by so doing1 consent on her part would  
be wanting2  and yet it is consent that 
constitutes marriage1 and initiates the 
spirit into conjugial love2 and consent 
against the will1 or extorted1  does not
 initiate the spirit1 although it may   
the body2 and thus it  converts         
chastity1 which resides in the spirit1  
into lust2 whereby  conjugial love in   
its first warmth is vitiated4    #cjj4  
,,iv4 ,,after ,a ,,declaration ,,of     
,,consent1 ,,pledges ,,are ,,to ,,be    

,,given4 ,by  pledges we mean presents1 
which1 after consent1 are confirmations1
  testifications1 first favors1 and     
gladnesses4 ,those presents are         
confirmations1 because they are         
certificates of consent on each side2   
wherefore1 when two parties consent to  
anything1 it is customary to say1  ,give
 me a token2 and of two1 who have       
entered into a marriage  engagement1 and
 have secured it by presents1 that they 
are  pledged1 thus confirmed4 ,they are 
testifications1 because those  pledges  
are continual visible witnesses of      
mutual love2 hence also they  are       
memorials thereof2 especially if they be
 rings1 perfume-bottles or  boxes1 and  
ribbons1 which are worn in sight4 ,in   
such things there is a  sort of         
representative image of the minds       
7animorum7 of the bridegroom  and the   
bride4 ,those pledges are first favors1 
because conjugial love  engages for     
itself everlasting favor2 whereof those 
gifts are the first  fruits4 ,that they 

are the gladnesses of love1 is well     
known1 for the  mind is exhilarated at  
the sight of them2 and because love is  
in them1  those favors are dearer and   
more precious than any other gifts1 it  
being  as if their hearts were in them4 
,as those pledges are securities of     
conjugial love1 therefore presents after
 consent were in use with the  ancients2
 and after accepting such presents the  
parties were declared to  be bridegroom 
and bride4 ,but it is to be observed    
that it is at the  pleasure of the      
parties to bestow those presents either 
before or after  the act of betrothing2 
if before1 they are confirmations and   
testifications of consent to betrothing2
 if after it1 they are also             
confirmations and testifications of     
consent to the nuptial tie4    #cja4 ,v4
 ,,consent ,,is ,,to ,,be ,,secured     
,,and ,,established ,,by ,,solemn       
,,betrothing4  ,the reasons for         
betrothings are these3 #a4 ,that after  
betrothing the  souls of the two parties

 may mutually incline towards each      
other4 #b4  ,that the universal love for
 the sex may be determined to one of the
 sex4  #c4 ,that the interior affections
 may be mutually known1 and by          
applications in the internal            
cheerfulness of love1 may be conjoined4 
#d4  ,that the spirits of both parties  
may enter into marriage1 and be more    
and more consociated4 #e4 ,that thereby 
conjugial love may advance  regularly   
from its first warmth even to the       
nuptial flame4 ,consequently3  #f4 ,that
 conjugial love may advance and grow up 
in just order from its  spiritual       
origin4 ,the state of betrothing may be 
compared to the state  of spring before 
summer2 and the internal pleasantness of
 that state to  the flowering of trees  
before fructification4 ,as the beginning
 and  progressions of conjugial love    
proceed in order for the sake of their  
influx into the effective love1 which   
commences at the nuptials1  therefore1  
there are also betrothings in the       

heavens4    #cjb4 ,,vi4 ,,by            
,,betrothing ,,each ,,party ,,is        
,,prepared ,,for ,,conjugial ,,love4    
,that  the mind or spirit of one of the 
parties is by betrothing prepared for   
union with the mind or spirit of the    
other1 or what is the same1 that  the   
love of the one is prepared for union   
with the love of the other1  appears    
from the arguments just adduced4        
,besides which it is to be  noted1 that 
on love truly conjugial is inscribed    
this order1 that it  ascends and        
descends2 it ascends from its first heat
 progressively  upwards towards the     
souls of the parties1 with an endeavour 
to effect  their conjunction1 and this  
by continual interior openings of their 
minds2 and there is no love which       
strives more intensely to effect such   
openings1 or which is more powerful and 
expert in opening the interiors  of     
minds1 than conjugial love2 for the soul
 of each of the parties  intends this3  
but at the same moments in which that   

love ascends towards  the soul1 it      
descends also towards the body1 and     
thereby clothes itself4  ,it is however 
to be observed1 that conjugial love is  
such in its descent  as it is in the    
height to which it ascends3 if it       
ascends high1 it  descends chaste2 but  
if not1 it descends unchaste3 the reason
 of this  is1 because the lower         
principles of the mind are unchaste1 but
 its  higher are chaste2 for the lower  
principles of the mind adhere to the    
body1 but the higher separate themselves
 from them3 but on this subject  see    
further particulars below1 n4 #cje4     
,from these few considerations it  may  
appear1 that1 by betrothing1 the mind of
 each of the parties is  prepared for   
conjugial love1 although in a different 
manner according to  the affections4    
#cjc4 ,,vii4 ,,by ,,betrothing ,,the    
,,mind ,,of ,,one ,,is ,,united ,,to    
,,the ,,mind ,,of ,,the  ,,other1 ,,so  
,,as ,,to ,,effect ,a ,,marriage ,,of   
,,the ,,spirit1 ,,previous ,,to ,a      

,,marriage  ,,of ,,the ,,body4 ,as this 
follows of consequence from what was    
said above1 n4  #cja1 #cjb1 we shall    
pass it by1 without adducing any further
  confirmations from reason4    #cjd4   
,,viii4 ,,this ,,is ,,the ,,case ,,with 
,,those ,,who ,,think ,,chastely ,,of   
,,marriages2  ,,but ,,it ,,is           
,,otherwise ,,with ,,those ,,who ,,think
 ,,unchastely ,,of ,,them4 ,with the    
chaste1 that is1 with those who think   
religiously of marriages1 the  marriage 
of the spirit precedes1 and that of the 
body is subsequent2 and  these are those
 with whom love ascends towards the     
soul1 and from its  height thence       
descends2 concerning whom see above1 n4 
#cjb4 ,the souls of  such separate      
themselves from the unlimited love for  
the sex1 and devote  themselves to one1 
with whom they look for an everlasting  
and eternal  union and its increasing   
blessednesses1 as the cherishers of the 
hope  which continually recreates their 
mind2 but it is quite otherwise with    

the unchaste1 that is1 with those who do
 not think religiously of  marriages and
 their holiness4 ,with these there is a 
marriage of the  body1 but not of the   
spirit3 if1 during the state of         
betrothment1 there  be any appearance of
 a marriage of the spirit1 still1 if it 
ascends by  an elevation of the thoughts
 concerning it1 it nevertheless falls   
back  again to the concupiscences which 
arise from the flesh in the will2 and   
thus from the unchaste principles       
therein it precipitates itself into  the
 body1 and defiles the ultimates of its 
love with an alluring ardor2  and as1 in
 consequence of this ardor1 it was in   
the beginning all on  fire1 so its fire 
suddenly goes out1 and passes off into  
the cold of  winter2 whence the failing 
7of power7 is accelerated4 ,the state of
  betrothing with such scarcely answers 
any other purpose1 than that they  may  
fill their concupiscences with          
lasciviousness1 and thereby  contaminate
 the conjugial principle of love4       

#cje4 ,,ix4 ,,within ,,the ,,time ,,of  
,,betrothing ,,it ,,is ,,not ,,allowable
 ,,to ,,be  ,,connected ,,corporeally4  
,for thus the order which is inscribed  
on  conjugial love1 perishes4 ,for in   
human minds there are three regions1 of 
which the highest is called the         
celestial1 the middle the spiritual1 and
  the lowest the natural4 ,in this      
lowest man is born2 but he ascends into 
the next above it1 the spiritual1 by a  
life according to the truths of         
religion1 and into the highest by the   
marriage of love and wisdom4 ,in  the   
lowest or natural region1 reside all the
 concupiscences of evil and             
lasciviousness2 but in the superior or  
spiritual region1 there are no          
concupiscences of evil and              
lasciviousness2 for man is introduced   
into  this region by the ,lord1 when he 
is re-born2 but in the supreme or       
celestial region1 there is conjugial    
chastity in its love3 into this  region 
a man is elevated by the love of uses2  

and as the most excellent  uses are from
 marriages1 he is elevated into it by   
love truly conjugial4  ,from these few  
considerations1 it may be seen that     
conjugial love1 from  the first         
beginnings of its warmth1 is to be      
elevated out of the lowest  region into 
a superior region1 that it may become   
chaste1 and that  thereby from a chaste 
principle it may be let down through the
 middle  and lowest regions into the    
body2 and when this is the case1 this   
lowest  region is purified from all that
 is unchaste by this descending chaste  
principle3 hence the ultimate of that   
love becomes also chaste4 ,now if  the  
successive order of this love is        
precipitated by connections of the  body
 before their time1 it follows1 that the
 man acts from the lowest  region1 which
 is by birth unchaste2 and it is well   
known1 that hence  commences and arises 
cold in regard to marriage1 and         
disdainful neglect  in regard to a      
married partner4 ,nevertheless events of

 various kinds  take place in           
consequence of hasty connections2 also  
in consequence of  too long a delay1 and
 too quick a hastening1 of the time of  
betrothing2  but these1 from their      
number and variety1 can hardly be       
adduced4    #cjf4 ,x4 ,,when ,,the      
,,time ,,of ,,betrothing ,,is           
,,completed1 ,,the ,,nuptials ,,ought   
,,to  ,,take ,,place4 ,there are some   
customary rites which are merely formal1
 and  others which at the same time are 
also essential3 among the latter are    
nuptials2 and that they are to be       
reckoned among essentials1 which are  to
 be manifested in the customary way1 and
 to be formally celebrated1 is          
confirmed by the following reasons3 #a4 
,that nuptials constitute the end  of   
the foregoing state1 into which the     
parties were introduced by  betrothing1 
which principally was a state of the    
spirit1 and the  beginning of the       
following state1 into which they are to 
be introduced  by marriage1 which is a  

state of the spirit and body together2  
for the  spirit then enters into the    
body1 and there becomes active3         
wherefore on  that day the parties put  
off the state and also the name of      
bridegroom  and bride1 and put on the   
state and name of married partners and  
consorts4 #b4 ,that nuptials are an     
introduction and entrance into a new    
state1 which is that a maiden becomes a 
wife1 and a young man a husband1  and   
both one flesh2 and this is effected    
while love by ultimates unites  them4   
,that marriage actually changes a maiden
 into a wife1 and a young  man into a   
husband1 was proved in the former part  
of this work2 also  that marriage unites
 two into one human form1 so that they  
are no longer  two but one flesh4 #c4   
,that nuptials are the commencement of  
an entire  separation of the love of the
 sex from conjugial love1 which is      
effected  while1 by a full liberty of   
connection1 the knot is tied by which   
the  love of the one is devoted to the  

love of the other4 #d4 ,it appears as if
  nuptials were merely an interval      
between those two states1 and thus that 
they are mere formalities which may be  
omitted3 but still there is also  in    
them this essential1 that the new state 
above-mentioned is then to be  entered  
upon from covenant1 and that the consent
 of the parties is to be  declared in   
the presence of witnesses1 and also to  
be consecrated by a  priest2 besides    
other particulars which establish it4   
,as nuptials  contain in them           
essentials1 and as marriage is not      
legitimate till after  their            
celebration1 therefore also nuptials are
 celebrated in the  heavens2 see above1 
n4 #ba1 and also1 n4 #bg-da4    #cjg4   
,,xi4 ,,previous ,,to ,,the             
,,celebration ,,of ,,the ,,nuptials1    
,,the ,,conjugial  ,,covenant ,,is ,,to 
,,be ,,ratified ,,in ,,the ,,presence   
,,of ,,witnesses4 ,it is expedient  that
 the conjugial covenant be ratified     
before the nuptials are  celebrated1 in 

order that the statutes and laws of love
 truly conjugial  may be known1 and that
 they may be remembered after the       
nuptials2 also  that the minds of the   
parties may be bound to just marriage3  
for after  some introductory            
circumstances of marriage1 the state    
which preceded  betrothing returns at   
times1 in which state remembrance fails 
and  forgetfulness of the ratified      
covenant ensues2 yea1 it may be         
altogether  effaced by the allurements  
of the unchaste to criminality2 and if  
it is  then recalled into the memory1 it
 is reviled3 but to prevent these       
transgressions1 society has taken upon  
itself the protection of that  covenant1
 and has denounced penalties on the     
breakers of it4 ,in a word1  the        
ante-nuptial covenant manifests and     
establishes the sacred decrees  of love 
truly conjugial1 and binds libertines to
 the observance of them4  ,moreover1 by 
this covenant1 the right of propagating 
children1 and also  the right of the    

children to inherit the goods of their  
parents1 become  legitimate4    #cjh4   
,,xii4 ,,marriage ,,is ,,to ,,be        
,,consecrated ,,by ,a ,,priest4 ,the    
reason of this  is1 because marriages1  
considered in themselves1 are spiritual1
 and  thence holy2 for they descend from
 the heavenly marriage of good and      
truth1 and things conjugial correspond  
to the divine marriage of the  ,lord and
 the church2 and hence they are from the
 ,lord himself1 and  according to the   
state of the church with the contracting
 parties4 ,now1  as the ecclesiastical  
order on the earth administer the things
 which  relate to the ,lord's priestly  
character1 that is1 to his love1 and    
thus  also those which relate to        
blessing1 it is expedient that marriages
 be  consecrated by his ministers2 and  
as they are then the chief witnesses1   
it is expedient that the consent of the 
parties to the covenant be also  heard1 
accepted1 confirmed1 and thereby        
established by them4    #cji4 ,,xiii4   

,,the ,,nuptials ,,are ,,to ,,be        
,,celbrated ,,with ,,festivity4 ,the    
reasons  are1 because ante-nuptial love1
 which was that of the bridegroom and   
the  bride1 on this occasion descends   
into their hearts1 and spreading itself 
thence in every direction into all parts
 of the body1 the delights of  marriage 
are made sensible1 whereby the minds of 
the parties are led to  festive thoughts
 and also let loose to festivities so   
far as is  allowable and becoming2 to   
favor which1 it is expedient that the   
festivities of their minds be indulged  
in company1 and they themselves  be     
thereby introduced into the joys of     
conjugial love4    #caj4 ,,xiv4 ,,after 
,,the ,,nuptials1 ,,the ,,marriage ,,of 
,,the ,,spirit ,,is ,,made ,,also  ,,the
 ,,marriage ,,of ,,the ,,body1 ,,and    
,,thereby ,a ,,full ,,marriage4 ,all    
things which  a man does in the body1   
flow in from his spirit2 for it is well 
known  that the mouth does not speak of 
itself1 but that it is the thinking     

principle of the mind which speaks by   
it2 also that the hands do not act  and 
the feet walk of themselves1 but that it
 is the will of the mind  which performs
 those operations by them2 consequently1
 that the mind  speaks and acts by its  
organs in the body3 hence it is evident1
 that  such as the mind is1 such are the
 speech of the mouth and the actions of 
the body4 ,from these premises it       
follows as a conclusion that the mind1  
by a continual influx1 arranges the body
 so that it may act similarly  and      
simultaneously with itself2 wherefore   
the bodies of men viewed  interiorly are
 merely forms of their minds exteriorly 
organized to  effect the purposes of the
 soul4 ,these things are premised1 in   
order  that it may be perceived why the 
minds or spirits are first to be united 
as by marriage1 before they are also    
further united in the body2 namely1     
that while the marriages become of the  
body1 they may also be marriages  of the
 spirit2 consequently1 that married     

partners may mutually love  each other  
from the spirit1 and thence from the    
body4 ,from this ground  let us now take
 a view of marriage4 ,when conjugial    
love unites the minds  of two persons1  
and forms them into a marriage1 in such 
case it also  unites and forms their    
bodies into a marriage2 for1 as we have 
said1 the  form of the mind is also     
interiorly the form of the body2 only   
with this  difference1 that the latter  
form is outwardly organized to effect   
that  to which the interior form of the 
body is determined by the mind4 ,but    
the mind formed from conjugial love is  
not only interiorly in the whole  body1 
round about in every part1 but moreover 
is interiorly in the  organs            
appropriated to generation1 which in    
their region are situated  beneath the  
other regions of the body1 and in which 
are terminated the  forms of the mind   
with those who are united in conjugial  
love3  consequently the affections and  
thoughts of their minds are determined  

thither2 and the activities of such     
minds differ in this respect from  the  
activities of minds arising from other  
loves1 that the latter loves  do not    
reach thither4 ,the conclusion resulting
 from these considerations  is1 that    
such as conjugial love is in the minds  
or spirits of two  persons1 such is it  
interiorly in those its organs4 ,but it 
is  self-evident that a marriage of the 
spirit after the nuptials becomes  also 
a marriage of the body1 thus a full     
marriage1 consequently1 if a  marriage  
in the spirit is chaste1 and partakes of
 the sanctity of  marriage1 it is chaste
 also1 and partakes of its sanctity1    
when it is in  its fulness in the body2 
and the case is reversed if a marriage  
in the  spirit is unchaste4    #caa4    
,,xv4 ,,such ,,is ,,the ,,order ,,of    
,,conjugial ,,love ,,with ,,its ,,modes 
,,from ,,its  ,,first ,,heat ,,to ,,its 
,,first ,,torch4 ,it is said from its   
first heat to its  first torch1 because 
vital heat is love1 and conjugial heat  

or love  successively increases1 and at 
length as it were into a flame or torch4
  ,we have said to its first torch1     
because we mean the first state after   
the nuptials1 when that love burns2 but 
what its quality becomes after  this    
torch1 in the marriage itself1 has been 
described in the preceding  chapters2   
but in this part we are explaining its  
order from the  beginning of its career 
to this its first goal4 ,that all order 
proceeds  from first principles to last1
 and that the last become the first of  
some following order1 also that all     
things of the middle order are the  last
 of a prior and the first of a following
 order1 and that thus ends  proceed     
continually through causes into effects1
 may be sufficiently  confirmed and     
illustrated to the eye of reason from   
what is known and  visible in the world2
 but as at present we are treating only 
of the  order in which love proceeds    
from its first starting-place to its    
goal1  we shall pass by such            

confirmation and illustration1 and only 
observe on  this subject1 that such as  
the order of this love is from its first
 heat  to its first torch1 such it is in
 general1 and such is its influence in  
its progression afterwards2 for in this 
progression it unfolds itself1          
according to the quality of its first   
heat3 if this heat was chaste1 its      
chasteness is strengthened as it        
proceeds2 but if it was unchaste1 its   
unchasteness increases as it advances1  
until it is deprived of all that        
chasteness which1 from the time of      
betrothing1 belonged to it from         
without1 but not from within4    #cab4  
,,xvi4 ,,conjugial ,,love ,,precipitated
 ,,without ,,order ,,and ,,the ,,modes  
,,thereof1 ,,burns ,,up ,,the ,,marrows 
,,and ,,is ,,consumed4 ,so it is said by
 some in  the heavens2 and by the       
marrows they mean the interiors of the  
mind and  body4 ,the reason why these   
are burnt up1 that is1 consumed1 by     
precipitated conjugial love is1 because 

that love in such case begins  from a   
flame which eats up and corrupts those  
interiors1 in which as in  its          
principles conjugial love should reside1
 and from which it should  commence4    
,this comes to pass if the man and woman
 without regard to  order precipitate   
marriage1 and do not look to the ,lord1 
and consult  their reason1 but reject   
betrothing and comply merely with the   
flesh3  from the ardor of which1 if that
 love commences1 it becomes external and
  not internal1 thus not conjugial2 and 
such love may be said to partake  of the
 shell1 not of the kernel2 or may be    
called fleshly1 lean1 and  dry1 because 
emptied of its genuine essence4 ,see    
more on this subject  above n4 #cje4    
#cac4 ,,xvii4 ,,the ,,states ,,of ,,the 
,,minds ,,of ,,each ,,of ,,the ,,parties
 ,,proceeding ,,in  ,,successive        
,,order1 ,,flow ,,into ,,the ,,state    
,,of ,,marriage2 ,,nevertheless ,,in    
,,one  ,,manner ,,with ,,the ,,spiritual
 ,,and ,,in ,,another ,,with ,,the      

,,natural4 ,that the last  state is such
 as that of the successive order from   
which it is formed  and exists1 is a    
rule1 which from its truth must be      
acknowledged by the  learned2 for       
thereby we discover what influx is1 and 
what it effects4 ,by  influx we mean all
 that which precedes1 and constitutes   
what follows1  and by things following  
in order constitutes what is last2 as   
all that  which precedes with a man1 and
 constitutes his wisdom2 or all that    
which  precedes with a statesman1 and   
constitutes his political skill2 or all 
that which precedes with a theologian1  
and constitutes his erudition2 in  like 
manner all that which proceeds from     
infancy1 and constitutes a man2  also   
what proceeds in order from a seed and a
 twig1 and makes a tree1  and afterwards
 what proceeds from a blossom1 and makes
 its fruit2 in  like manner all that    
which precedes and proceeds with a      
bridegroom and  bride1 and constitutes  
their marriage3 this is the meaning of  

influx4  ,that all those things which   
precede in minds form series1 which     
collect  together1 one next to another1 
and one after another1 and that these   
together compose a last or ultimate1 is 
as yet unknown in the world2 but  as it 
is a truth from heaven1 it is here      
adduced for it explains what  influx    
effects1 and what is the quality of the 
last or ultimate1 in  which the         
above-mentioned series successively     
formed co-exist4 ,from  these           
considerations it may be seen that the  
states of the minds of each  of the     
parties proceeding in successive order  
flow into the state of  marriage4 ,but  
married partners after marriage are     
altogether ignorant of  the successive  
things which are insinuated into1 and   
exist in their  minds 7animis7 from     
things antecedent2 nevertheless it is   
those things  which give form to        
conjugial love1 and constitute the state
 of their  minds2 from which state they 
act the one with the other4 ,the reason 

why  one state is formed from one order 
with such as are spiritual1 and from    
another with such as are natural1 is1   
because the spiritual proceed in a  just
 order1 and the natural in an unjust    
order2 for the spiritual look  to the   
,lord1 and the ,lord provides and leads 
the order2 whereas the  natural look to 
themselves1 and thence proceed in an    
inverted order2  wherefore with the     
latter the state of marriage is inwardly
 full of  unchasteness2 and as that     
unchasteness abounds1 so does cold2 and 
as  cold abounds so do the obstructions 
of the inmost life1 whereby its vein  is
 closed and its fountain dried4    #cad4
 ,,xviii4 ,,there ,,are ,,successive    
,,and ,,simultaneous ,,order1 ,,and     
,,the ,,latter  ,,is ,,from ,,the       
,,former ,,and ,,according ,,to ,,it4   
,this is adduced as a reason  tending to
 confirm what goes before4 ,it is well  
known that there exist  what is         
successive and what is simultaneous2 but
 it is unknown that  simultaneous order 

is grounded in successive1 and is       
according to it2  yet how things        
successive enter into things            
simultaneous1 and what order  they form 
therein1 it is very difficult to present
 to the perception1  since the learned  
are not in possession of any ideas that 
can elucidate  the subject2 and as the  
first idea respecting this arcanum      
cannot be  suggested in few words1 and  
to treat this subject at large would    
withdraw the mind from a more           
comprehensive view of the subject of    
conjugial love1 it may suffice for      
illustration to quote what we have      
adduced in a compendium respecting those
 two orders1 the successive and  the    
simultaneous1 and respecting the influx 
of the former into the  latter1 in ,,the
 ,,doctrine ,,of ,,the ,,new ,,jerusalem
 ,,respecting ,,the ,,sacred            
,,scripture1 where are these words3     
,there are in heaven and in the world   
successive order and simultaneous order4
 ,in successive order one thing  follows

 after another from the highest to the  
lowest2 but in  simultaneous order one  
thing is next to another from the inmost
 to the  outermost4 ,successive order is
 like a column with steps from the      
highest  to the lowest2 but simultaneous
 order is like a work cohering from the 
centre to the surface4 ,successive order
 becomes in the ultimate  simultaneous  
in this manner2 the highest things of   
successive order  become the inmost of  
simultaneous1 and the lowest things of  
successive  order become the outermost  
of simultaneous2 comparatively as when a
  column of steps subsides1 it becomes a
 body cohering in a plane4 ,thus  what  
is simultaneous is formed from what is  
successive2 and this in all  things both
 of the spiritual and of the natural    
world4 ,see n4 #ch1 #fe1  of that work2 
and several further observations on this
 subject in the  ,,angelic ,,wisdom     
,,respecting ,,the ,,divine ,,love ,,and
 ,,divine ,,wisdom1 n4 #bje-bbi4  ,the  
case is similar with successive order   

leading to marriage1 and with           
simultaneous order in marriage2 namely1 
that the latter is from the  former1 and
 according to it4 ,he that is acquainted
 with the influx of  successive order   
into simultaneous1 may comprehend the   
reason why the  angels can see in a     
man's hand all the thoughts and         
intentions of his  mind1 and also why   
wives1 from their husbands' hands on    
their bosoms1  are made sensible of     
their affections2 which circumstance has
 been  occasionally mentioned in the    
,,memorable ,,relations4 ,the reason of 
this  is1 because the hands are the     
ultimates of man1 wherein the           
deliberations and conclusions of his    
mind terminate1 and there  constitute   
what is simultaneous3 therefore also in 
the ,word1 mention is  made of a thing's
 being inscribed on the hands4          
99       99       99       99       99  
#cae4 ,to the above ,i shall add ,,two  
,,memorable ,,relations4 ,,first4 ,on a 
certain time ,i saw not far from me a   

meteor--a cloud divided into  smaller   
clouds1 some of which were of an azure  
color1 some opaque1 and  as it were in  
collision together4 ,they were streaked 
with translucent  irradiations of light1
 which at one time appeared sharp like  
the points  of swords1 at another1 blunt
 like broken swords4 ,the streaks       
sometimes  darted out forwards1 at      
others they drew themselves in again1   
exactly  like combatants2 thus those    
different colored lesser clouds appeared
 to  be at war together2 but it was only
 their manner of sporting with each     
other4 ,and as this meteor appeared at  
no great distance from me1 ,i  raised my
 eyes1 and looking attentively1 ,i saw  
boys1 youths1 and old  men1 entering a  
house which was built of marble1 on a   
foundation of  porphyry2 and it was over
 this house that the phenomenon         
appeared4 ,then  addressing myself to   
one that was entering1 ,i asked1 ,what  
house is  this8 ,he answered1 ,it is a  
gymnasium1 where young persons are      

initiated into various things relating  
to wisdom4 ,on hearing this1 ,i  went in
 with them1 being then in the spirit1   
that is1 in a similar state  with men of
 the spiritual world1 who are called    
spirits and angels2 and  lo6 in the     
gymnasium there were in front a desk1 in
 the middle1 benches1  at the sides     
round about1 chairs1 and over the       
entrance1 an orchestra4  ,the desk was  
for the young men that were to give     
answers to the problem  at that time to 
be proposed1 the benches were for the   
audience1 the  chairs at the sides were 
for those who on former occasions had   
given  wise answers1 and the orchestra  
was for the seniors1 who were           
arbitrators and judges3 in the middle of
 the orchestra was a pulpit1  where     
there sat a wise man1 whom they called  
the head master1 who  proposed the      
problems to which the young men gave    
their answers from the  desk4 ,when all 
were assembled1 this man arose from the 
pulpit and said1  ,give an answer now to

 this problem1 and solve it if you can1 
,,what ,,is  ,,the ,,soul1 ,,and ,,what 
,,is ,,its ,,quality8 ,on hearing this  
problem all were  amazed1 and made a    
muttering noise2 and some of the company
 on the  benches exclaimed1 ,what mortal
 man1 from the age of ,saturn to the    
present time1 has been able by any      
rational thought to see and ascertain   
what the soul is1 still less what is its
 quality8 ,is not this subject  above   
the sphere of all human understanding8  
,but it was replied from  the orchestra1
 ,it is not above the understanding1 but
 within it and in  its view2 only let   
the problem be answered4 ,then the young
 men1 who  were chosen on that day to   
ascend the desk1 and give an answer to  
the  problem1 arose4 ,they were five in 
number1 who had been examined by the    
seniors1 and found to excel in sagacity1
 and were then sitting on  couches at   
the sides of the desk4 ,they afterwards 
ascended in the order  in which they    
were seated2 and every one1 when he     

ascended1 put on a  silken tunic of an  
opaline color1 and over it a robe of    
soft wool  interwoven with flowers1 and 
on his head a cap1 on the crown of which
  was a bunch of roses encircled with   
small sapphires4 ,the first youth  thus 
clad ascended the desk1 and thus began3 
,what the soul is1 and what  is its     
quality1 has never been revealed to any 
one since the day of  creation1 being an
 arcanum in the treasuries of ,god      
alone2 but this has  been discovered1   
that the soul resides in a man as a     
queen2 yet where  her palace is1 has    
been a matter of conjecture among the   
learned4 ,some  have supposed it to be  
in a small tubercle between the cerebrum
 and the  cerebellum1 which is called   
the pineal gland3 in this they have     
fixed  the soul's habitation1 because   
the whole man is ruled from those two   
brains1 and they are regulated by that  
tubercle2 therefore whatever  regulates 
the brains1 regulates also the whole man
 from the head to the  heel4 ,he also   

added1 ,hence this conjecture appeared  
as true or  probable to many in the     
world2 but in the succeeding age it was 
rejected  as groundless4 ,when he had   
thus spoken1 he put off the robe1 the   
tunic1  and the cap1 which the second of
 the selected speakers put on1 and      
ascended the desk4 ,his sentiments      
concerning the soul are as follows3  ,in
 the whole heaven and the whole world it
 is unknown what the soul is1  and what 
is its quality2 it is however known that
 there is a soul1 and  that it is in    
man2 but in what part of him is a matter
 of conjecture4  ,this is certain1 that 
it is in the head1 since the head is the
 seat  where the understanding thinks1  
and the will intends2 and in front in   
the face of the head are man's five     
sensories1 receiving life from the  soul
 alone which resides in the head2 but in
 what particular part of the  head the  
soul has its more immediate residence1  
,i dare not take upon me  to say2 yet ,i
 agree with those who fix its abode in  

the three ventricles  of the brain1     
sometimes inclining to the opinion of   
those who fix it in  the corpora striata
 therein1 sometimes to theirs who fix it
 in the  medullary substance of each    
brain1 sometimes to theirs who fix it in
 the  cortical substance1 and sometimes 
to theirs who fix it in the dura  mater2
 for arguments1 and those too of weight1
 have not been wanting in  the support  
of each of these opinions4 ,the         
arguments in favor of the  three        
ventricles of the brain have been1 that 
those ventricles are the  recipients of 
the animal spirits and of all the lymphs
 of the brain3 the  arguments in favor  
of the corpora striata have been1 that  
these bodies  constitute the marrow1    
through which the nerves are emitted1   
and by  which each brain is continued   
into the spine2 and from the spine and  
the  marrow there is an emanation of    
fibres serving for the contexture of the
  whole body3 the arguments in favor of 
the medullary substance of each  brain  

have been1 that this substance is a     
collection and congeries of  all the    
fibres1 which are the rudiments or      
beginnings of the whole man3  the       
arguments in favor of the cortical      
substance have been1 that in that       
substance are contained the prime and   
ultimate ends1 and consequently  the    
principles of all the fibres1 and       
thereby of all the senses and  motions3 
the arguments in favor of the dura mater
 have been1 that it  is the common      
covering of each brain1 and hence by    
some kind of  continuous principle      
extends itself over the heart and the   
viscera of  the body4 ,as to myself1 ,i 
am undetermined which of these opinions 
is the  most probable1 and therefore ,i 
leave the matter to your determination  
and decision4 ,having thus concluded he 
descended from the desk1 and  delivered 
the tunic1 the robe1 and the cap1 to the
 third1 who mounting  into the desk     
began as follows3 ,how little qualified 
is a youth like  myself for the         

investigation of so sublime a theorem6  
,i appeal to the  learned who are here  
seated at the sides of the gymnasium2 ,i
 appeal to  you wise ones in the        
orchestra2 yea1 ,i appeal to the angels 
of the  highest heaven1 whether any     
person1 from his own rational light1 is 
able  to form any idea concerning the   
soul2 nevertheless ,i1 like others1 can 
guess about the place of its abode in   
man2 and my conjecture is1 that it  is  
in the heart and thence in the blood2   
and ,i ground my conjecture on  this    
circumstance1 that the heart by its     
blood rules both the body and  the head2
 for it sends forth a large vessel      
called the aorta into the  whole body1  
and vessels called the carotids into the
 whole head2 hence  it is universally   
agreed1 that the soul from the heart by 
means of the  blood supports1 nourishes1
 and vivifies the universal organical   
system  both of the body and the head4  
,as a further proof of this position it 
may be urged1 that in the ,sacred       

,scripture frequent mention is made of  
the soul and the heart2 as where it is  
said1 ,thou shalt love ,god from  the   
whole soul and the whole heart2 and that
 ,god creates in man a new  soul and a  
new heart1 ,deut4 vi4 #e2 chap4 x4 #ab2 
chap4 xi4 #ac2 chap4  xxvi4 #af2 ,jerem4
 xxxii4 #da2 ,matt1 xxii4 #cg2 ,mark    
xii4 #cj1 #cc2 ,luke x4  #bg2 and in    
other places3 it is also expressly said1
 that the blood is  the soul of the     
flesh1 ,levit4 xvii4 #aa1 #ad4 ,at these
 words1 the cry of  ,learned6 learned6  
was heard in the assembly1 and was found
 to proceed  from some of the canons4   
,after this a fourth1 clad in the       
garments of  the former speaker1        
ascended the desk1 and thus began3 ,i   
also am  inclined to suspect that not a 
single person can be found of so subtle 
and refined a genius as to be able to   
discover what the soul is1 and  what is 
its quality2 therefore ,i am of opinion1
 that in attempting to  make the        
discovery1 subtlety will be spent in    

fruitless labor2  nevertheless from my  
childhood ,i have continued firm in the 
opinion of  the ancients1 that the soul 
of man is in the whole of him1 and in   
every  part of the whole1 and thus that 
it is in the head and in all its parts1 
as well as in the body and in all its   
parts2 and that it is an idle  conceit  
of the moderns to fix its habitation in 
any particular part1 and  not in the    
body throughout2 besides1 the soul is a 
spiritual substance1  of which there    
cannot be predicated either extension or
 place1 but  habitation and impletion2  
moreover1 when mention is made of the   
soul1  who does not conceive life to be 
meant8 and is not life in the whole and 
in every part8 ,these sentiments were   
favorably received by a great part  of  
the audience4 ,after him the fifth rose1
 and1 being adorned with the  same      
insignia1 thus delivered himself from   
the desk3 ,i will not waste  your time  
and my own in determining the place of  
the soul's residence1  whether it be in 

some particular part of the body1 or in 
the whole2 but  from my mind's          
storehouse ,i will communicate to you my
 sentiments on the  subject1 ,what is   
the soul1 and what is its quality8 ,no  
one conceives of  the soul but as of a  
pure somewhat1 which may be likened to  
ether1 or  air1 or wind1 containing a   
vital principle1 from the rationality   
which  man enjoys above the beasts4     
,this opinion ,i conceive to be founded 
on  the circumstance1 that when a man   
expires1 he is said to breathe forth  or
 emit his soul or spirit2 hence also the
 soul which lives after death  is       
believed to be such a breath or vapor   
animated by some principle of  thinking 
life1 which is called the soul2 and what
 else can the soul be8  ,but as ,i heard
 it declared from the orchestra1 that   
this problem  concerning the soul1 its  
nature and quality1 is not above the    
understanding1 but is within it and in  
its view1 ,i intreat and beseech  you1  
who have made this declaration1 to      

unfold this eternal arcanum  yourselves4
 ,then the elders in the orchestra      
turned their eyes towards  the head     
master1 who had proposed the problem1   
and who understood by  their signs that 
they wished him to descend and teach the
 audience3 so  he instantly quitted the 
pulpit1 passed through the auditory1 and
  entered the desk1 and there1          
stretching out his hand1 he thus began3 
,let me bespeak your attention3 who does
 not believe the soul to be the  inmost 
and most subtle essence of man8 and what
 is an essence without a  form1 but an  
imaginary entity8 wherefore the soul is 
a form1 and a form  whose qualities and 
properties ,i will now describe4 ,it is 
a form of all  things relating to love1 
and of all things relating to wisdom4   
,all  things relating to love are called
 affections1 and those relating to      
wisdom are called perceptions4 ,the     
latter derived from the former and      
thereby united with them constitute one 
form1 in which are contained            

innumerable things in such an order1    
series1 and coherence1 that they  may be
 called a one2 and they may be called a 
one also for this reason1  because      
nothing can be taken away from it1 or   
added to it1 but the  quality of the    
form is changed4 ,what is the human soul
 but such a form8  are not all things   
relating to love and all things relating
 to wisdom  essentials of that form8 and
 are not these things appertaining to a 
man  in his soul1 and by derivation from
 the soul in his head and body8 ,you    
are called spirits and angels2 and in   
the world you believed that  spirits and
 angels are like mere wind or ether1 and
 thus mere mind and  animation2 and now 
you see clearly that you are truly1     
really1 and  actually men1 who1 during  
your abode in the world1 lived and      
thought in  a material body1 and knew   
that a material body does not live and  
think1  but a spiritual substance in    
that body2 and this substance you called
  the soul1 whose form you then were    

ignorant of1 but now have seen and      
continue to see4 ,you all are souls1 of 
whose immortality you have heard1       
thought1 said1 and written so much2 and 
because you are forms of love  and      
wisdom from ,god1 you can never die4    
,the soul therefore is a human  form1   
from which the smallest thing cannot be 
taken away1 and to which  the smallest  
thing cannot be added2 and it is the    
inmost of all the  forms of the whole   
body3 and since the forms which are     
without receive  from the inmost both   
essence and form1 therefore you are     
souls1 as you  appear to yourselves and 
to us3 in a word1 the soul is the very  
man  himself1 because it is the inmost  
man2 therefore its form is fully and    
perfectly the human form3 nevertheless  
it is not life1 but the proximate       
receptacle of life from ,god1 and       
thereby the habitation of ,god4 ,when he
  had thus spoken1 many expressed their 
approbation2 but some said1 ,we  will   
weigh the matter4 ,i immediately went   

home1 and lo6 over the  gymnasium1      
instead of the foregoing meteor1 there  
appeared a bright  cloud1 without       
streaks or rays that seemed to combat   
with each other1  and which1 penetrating
 through the roof1 entered1 and         
illuminated the  walls2 and ,i was      
informed1 that they saw some pieces of  
writing1 and  among others this1        
,jehovah ,god breathed into the man's   
nostrils the  ,,soul ,,of ,,lives1 and  
the man became a ,,living ,,soul1 ,gen4 
ii4 #g4    #caf4 ,,the ,,second         
,,memorable ,,relation4 ,some time ago1 
as ,i was walking with  my mind 7animus7
 at rest1 and in a state of delightful  
mental peace1 ,i  saw at a distance a   
grove1 in the midst of which was an     
avenue leading  to a small palace1 into 
which maidens and youths1 husbands and  
wives  were entering4 ,i also went      
thither in spirit1 and asked the keeper 
who  was standing at the entrance1      
whether ,i also might enter8 ,he looked 
at  me2 upon which ,i said1 ,why do you 

look at me8 ,he replied1 ,i look at  you
 that ,i may see whether the delight of 
peace1 which appears in your  face1     
partakes at all of the delight of       
conjugial love4 ,beyond this  avenue    
there is a little garden1 and in the    
midst of it a house1 where  there are   
two novitiate conjugial partners1 who   
to-day are visited by  their friends of 
both sexes1 coming to pay their         
congratulations4 ,i do  not know those  
whom ,i admit2 but ,i was told that ,i  
should know them by  their faces3 those 
in whom ,i saw the delights of conjugial
 love1 ,i was  to admit1 and none else4 
,all the angels can see from the faces  
of  others the delights of their hearts2
 and he saw the delight of that love  in
 my face1 because ,i was then meditating
 on conjugial love4 ,this  meditation   
beamed forth from my eyes1 and thence   
entered into the  interiors of my face3 
he therefore told me that ,i might      
enter4 ,the  avenue through which ,i    
entered was formed of fruit trees       

connected  together by their branches1  
which made on each side a continued     
espalier4 ,through the avenue ,i entered
 the little garden1 which breathed  a   
pleasant fragrance from its shrubs and  
flowers4 ,the shrubs and flowers  were  
in pairs2 and ,i was informed that such 
little gardens appear about  the houses 
where there are and have been nuptials1 
and hence they are  called nuptial      
gardens4 ,i afterwards entered the      
house1 where ,i saw the  two conjugial  
partners holding each other by the      
hands1 and conversing  together from    
love truly conjugial2 and as ,i looked1 
it was given me to  see from their faces
 the image of conjugial love1 and from  
their  conversation the vital principle 
thereof4 ,after ,i1 with the rest of the
  company1 had paid them my respects1   
and wished them all happiness1 ,i  went 
into the nuptial garden1 and saw on the 
right side of it a company  of youths1  
to whom all who came out of the house   
resorted4 ,the reason of  their         

resorting to them was1 because they were
 conversing respecting  conjugial love1 
and conversation on this subject        
attracts to it the  minds 7animos7 of   
all by a certain occult power4 ,i then  
listened to a  wise one who was speaking
 on the subject2 and the sum of what ,i 
heard is  as follows3 ,that the divine  
providence of the ,lord is most         
particular  and thence most universal in
 respect to marriages in the heavens3   
because all the felicities of heaven    
issue from the delights of  conjugial   
love1 like sweet waters from the sweet  
source of a fountain2  and that on this 
account it is provided by the ,lord that
 conjugial pairs  be born1 and that     
these pairs be continually educated for 
marriage1  neither the maiden nor the   
youth knowing anything of the matter2   
and  after a stated time1 when they both
 become marriageable1 they meet as by   
chance1 and see each other2 and that in 
this case they instantly know1  as by a 
kind of instinct1 that they are pairs1  

and by a kind of inward  dictate think  
within themselves1 the youth1 that she  
is mine1 and the  maiden1 that he is    
mine2 and when this thought has existed 
for some time  in the mind of each1 they
 deliberately accost each other1 and    
betroth  themselves4 ,it is said1 as by 
chance1 and as by instinct1 and the     
meaning is1 by the divine providence2   
since1 while the divine providence  is  
unknown1 it has such an appearance4     
,that conjugial pairs are born and      
educated to marriage1 while each party  
is ignorant of it1 he proved by  the    
conjugial likeness visible in the faces 
of each2 also by the  intimate and      
eternal union of minds 7animorum7 and   
minds 7mentium71  which could not       
possibly exist1 as it does in heaven1   
without being  foreseen and provided by 
the ,lord4 ,when the wise one had       
proceeded thus  far with his discourse1 
and had received the applauses of the   
company1  he further added1 that in the 
minutest things with man1 both male and 

female1 there is a conjugial principle2 
but still the conjugial  principle with 
the male is different from what it is   
with the female2  also that in the male 
conjugial principle there is what is    
conjunctive  with the female conjugial  
principle1 and vice versa1 even in the  
minutest things4 ,this he confirmed by  
the marriage of the will and the        
understanding in every individual1 which
 two principles act together  upon the  
minutest things of the mind and of the  
body2 from which  considerations it may 
be seen1 that in every substance1 even  
the  smallest1 there is a conjugial     
principle2 and that this is evident from
  the compound substances which are made
 up of simple substances2 as that  there
 are two eyes1 two ears1 two nostrils1  
two cheeks1 two lips1 two  arms with    
hands1 two loins1 two feet1 and within  
in man two hemispheres  of the brain1   
two ventricles of the heart1 two lobes  
of the lungs1 two  kidneys1 two         
testicles2 and where there are not two1 

still they are  divided into two4 ,the  
reason why there are two is1 because the
 one is of  the will and the other of   
the understanding1 which act wonderfully
 in  each other to present a one2       
wherefore the two eyes make one sight1  
the  two ears one hearing1 the two      
nostrils one smell1 the two lips one    
speech1 the two hands one labor1 the two
 feet one pace1 the two  hemispheres of 
the brain one habitation of the mind1   
the two chambers of  the heart one life 
of the body by the blood1 the two lobes 
of the lungs  one respiration1 and so   
forth2 but the male and female          
principles1  united by love truly       
conjugial1 constitute one life fully    
human4 ,while  he was saying these      
things1 there appeared red lightning on 
the right1  and white lightning on the  
left2 each was mild1 and they entered   
through  the eyes into the mind1 and    
also enlightened it4 ,after the         
lightning it  also thundered2 which was 
a gentle murmur from the angelic heaven 

flowing down and increasing4 ,on hearing
 and seeing these things1 the  wise one 
said1 ,these are to remind me to add the
 following  observations3 that of the   
above pairs1 the right one signifies    
their  good1 and the left their truth2  
and that this is from the marriage of   
good and truth1 which is inscribed on   
man in general and in every one of  his 
principles2 and good has reference to   
the will1 and truth to the              
understanding1 and both together to a   
one4 ,hence1 in heaven the right  eye is
 the good of vision1 and the left the   
truth thereof2 also the  right ear is   
the good of hearing1 and the left the   
truth thereof2 and  likewise the right  
hand is the good of a man's ability1 and
 the left the  truth thereof2 and in    
like manner in the rest of the above    
pairs2 and  since the right and left    
have such significations1 therefore the 
,lord  said1 ',if thy right eye         
scandalize thee1 pluck it out2 and if   
thy right  hand scandalize thee1 cut it 

off2' whereby he meant1 if good becomes 
evil1 the evil must be cast out4 ,this  
is the reason also why he said to  his  
disciples that they should cast the net 
on the right side of the  ship2 and that
 when they did so1 they took a great    
multitude of fishes2  whereby he meant  
that they should teach the good of      
charity1 and that  thus they would      
collect men4 ,when he had said these    
things1 the two  lightnings again       
appeared1 but milder than before2 and   
then it was seen1  that the lightning on
 the left derived its whiteness from the
  red-shining fire of the lightning on  
the right2 on seeing which he said1     
,this is a sign from heaven tending to  
confirm what ,i have said2 because  what
 is firy in heaven is good1 and what is 
white in heaven is truth2  and its being
 seen that the lightning on the left    
derived its whiteness  from the         
red-shining fire of the lightning on the
 right1 is a  demonstrative sign that   
the whiteness of light1 or light1 is    

merely the  splendor of fire4 ,on       
hearing this all went home1 inflamed    
with the good  and truth of gladness1 in
 consequence of the above lightnings1   
and of  the conversation respecting     
them4           99       99       99    
99       99    ,,on ,,repeated          
,,marriages4    #cag4 ,it may come to be
 a matter of question1 whether conjugial
 love1  which is that of one man with   
one wife1 after the death of one of the 
parties1 can be separated1 or           
transferred1 or superinduced2 also      
whether  repeated marriages have any    
thing in common with polygamy1 and      
thereby  whether they may be called     
successive polygamies2 with several     
other  inquiries which often add        
scruples to scruples with men of a      
reasoning  spirit4 ,in order therefore  
that those who are curious in such      
researches1 and who only grope in the   
shade respecting these marriages1  may  
see some light1 ,i have conceived it    
would be worth while to present  for    

their consideration the following       
articles on the subject3 ,i4 ,after  the
 death of a married partner1 again to   
contract wedlock1 depends on  the       
preceding conjugial love4 ,,ii4 ,it     
depends also on the state of  marriage1 
in which the parties had lived4 ,,iii4  
,with those who have not  been in love  
truly conjugial there is no obstacle or 
hindrance to their  again contracting   
wedlock4 ,,iv4 ,those who had lived     
together in love  truly conjugial are   
unwilling to marry again1 except for    
reasons  separate from conjugial love4  
,v4 ,the state of the marriage of a     
youth  with a maiden differs from that  
of a youth with a widow4 ,,vi4 ,the     
state  of the marriage of a widower with
 a maiden differs also from that of a   
widower with a widow4 ,,vii4 ,the       
varieties and diversities of these      
marriages as to love and its attributes 
are innumerable4 ,,viii4 ,the  state of 
a widow is more grievous than that of a 
widower4 ,we proceed to  the explanation

 of each article4    #cah4 ,i4 ,,after  
,,the ,,death ,,of ,a ,,married         
,,partner1 ,,again ,,to ,,contract      
,,wedlock1  ,,depends ,,on ,,the        
,,preceding ,,conjugial ,,love4 ,love   
truly conjugial is like a  balance1 in  
which the inclinations for repeated     
marriages are weighed3  so far as the   
preceding conjugial love had been       
genuine1 so far the  inclination for    
another marriage is weak2 but so far as 
the preceding  love had not been        
genuine1 so far the inclination to      
another marriage is  usually strong4    
,the reason of this is obvious2 because 
conjugial love is  in a similar degree a
 conjunction of minds1 which remains in 
the life of  the body of the one party  
after the decease of the other2 and this
 holds  the inclination as a scale in a 
balance1 and causes a preponderance     
according to the appropriation of true  
love4 ,but since the approach to  this  
love is seldom made at this day except  
for a few paces1 therefore  the scale of

 the preponderance of the inclination   
generally rises to a  state of          
equilibrium1 and from thence inclines   
and tends to the other  side1 that is1  
to marriage4 ,the contrary is the case  
with those1 whose  preceding-love in the
 former marriage has not been truly     
conjugial1  because in proportion as    
that love is not genuine1 there is in a 
like  degree a disjunction of minds1    
which also remains in the life of the   
body of the one party after the decease 
of the other2 and this enters  the will 
disjoined from that of the other1 and   
causes an inclination for  a new        
connection2 in favor of which the       
thought arising from the  inclination of
 the will induces the hope of a more    
united1 and thereby a  more delightful  
connection4 ,that inclinations to       
repeated marriages  arise from the state
 of the preceding love1 is well known1  
and is also  obvious to reason3 for love
 truly conjugial is influenced by a fear
 of  loss1 and loss is followed by      

grief2 and this grief and fear reside in
  the very inmost principles of the     
mind4 ,hence1 so far as that love       
prevails1 so far the soul inclines both 
in will and in thought1 that is1  in    
intention1 to be in the subject with and
 in which it was3 from these            
considerations it follows1 that the mind
 is kept balancing towards  another     
marriage according to the degree of love
 in which it was in the  former         
marriage4 ,hence it is that after death 
the same parties are  re-united1 and    
mutually love each other as they did in 
the world3 but as  we said above1 such  
love at this day is rare1 and there are 
few who make  the slightest approach to 
it2 and those who do not approach it1   
and  still more those who keep at a     
distance from it1 as they were desirous 
of separation in the matrimonial life   
heretofore passed1 so after death  they 
are desirous of being united to another4
 ,but respecting both these  sorts of   
persons more will be said in what       

follows4    #cai4 ,,ii4 ,,after ,,the   
,,death ,,of ,a ,,married ,,partner1    
,,again ,,to ,,contract  ,,wedlook1     
,,depends ,,also ,,on ,,the ,,state ,,of
 ,,marriage ,,in ,,which ,,the ,,parties
 ,,had  ,,lived4 ,by the ,state of      
marriage here we do not mean the state  
of love  treated of in the foregoing    
article1 because the latter causes an   
internal inclination to marriage or from
 it2 but we mean the state of  marriage 
which causes an external inclination to 
it or from it2 and this  state with its 
inclinations is manifold3 as1 #a4 ,if   
there are children in  the house1 and a 
new mother is to be provided for them4  
#b4 ,if there is a  wish for a further  
increase of children4 #c4 ,if the house 
is large and  full of servants of both  
sexes4 #d4 ,if the calls of business    
abroad  divert the mind from domestic   
concerns1 and without a new mistress    
there  is reason to fear misery and     
misfortune4 #e4 ,if mutual aids and     
offices  require that married partners  

be engaged in various occupations and   
employments4 #f4 ,moreover it depends on
 the temper and disposition of the      
separated partner1 whether after the    
first marriage the other partner  can or
 cannot live alone1 or without a        
consort4 #g4 ,the preceding  marriage   
also disposes the mind either to be     
afraid of married life1 or  in favor of 
it4 #h4 ,i have been informed that      
polygamical love and the  love of the   
sex1 also the lust of deflowering and   
the lust of variety1  have induced the  
minds 7animos7 of some to desire        
repeated marriages2  and that the minds 
of some have also been induced thereto  
by a fear of  the law and of the loss of
 reputation1 in case they commit        
whoredom3  besides several other        
circumstances which promote external    
inclinations  to matrimony4    #cbj4    
,,iii4 ,,with ,,those ,,who ,,have ,,not
 ,,been ,,in ,,love ,,truly ,,conjugial1
 ,,there ,,is  ,,no ,,obstacle ,,or     
,,hindrance ,,to ,,their ,,again        

,,contracting ,,wedlock4 ,with those    
who have not been principled in         
conjugial love1 there is no spiritual or
  internal1 but only a natural or       
external bond2 and if an internal bond  
does not keep the external in its order 
and tenor1 the latter is but  like a    
bundle when the bandage is removed1     
which flows every way  according as it  
is tossed or driven by the wind4 ,the   
reason of this is1  because what is     
natural derives its origin from what is 
spiritual1 and  in its existence is     
merely a mass collected from spiritual  
principles2  wherefore if the natural be
 separated from the spiritual1 which    
produced  and as it were begot it1 it is
 no longer kept together interiorly1 but
  only exteriorly by the spiritual1     
which encompasses and binds it in       
general1 and does not tie it and keep it
 tied together in particular4  ,hence it
 is1 that the natural principle         
separated from the spiritual1 in  the   
case of two married partners1 does not  

cause any conjunction of  minds1 and    
consequently of wills1 but only a       
conjunction of some  external           
affections1 which are connected with the
 bodily senses4 ,the  reason why nothing
 opposes and hinders such persons from  
again  contracting wedlock1 is1 because 
they have not been the essentials of    
marriage2 and hence those essentials do 
not at all influence them after         
separation by death3 therefore they are 
then absolutely at their own  disposal1 
whether they be widowers or widows1 to  
bind their sensual  affections with     
whomsoever they please1 provided there  
be no legal  impediment4 ,neither do    
they themselves think of marriages in   
any other  than a natural view1 and from
 a regard to convenience in supplying   
various necessities and external        
advantages1 which after the death of    
one of the parties may again be supplied
 by another2 and possibly1 if  their    
interior thoughts were viewed1 as in the
 spiritual world1 there  would not be   

found in them any distinction between   
conjugial unions and  extra-conjugial   
connections4 ,the reason why it is      
allowable for these to  contract        
repeated marriages1 is1 as              
above-mentioned1 because merely  natural
 connections are after death of         
themselves dissolved and fall  asunder2 
for by death the external affections    
follow the body1 and are  entombed with 
it2 those only remaining which are      
connected with internal  principles4    
,but it is to be observed1 that         
marriages interiorly  conjunctive can   
scarcely be entered into in the world1  
because elections  of internal          
likenesses cannot there be provided by  
the ,lord as in the  heavens2 for they  
are limited in many ways1 as to equals  
in rank and  condition1 within the      
country1 city1 and village where they   
live2 and in  the world for the most    
part married partners are held together 
merely by  externals1 and thus not by   
internals1 which internals do not shew  

themselves till some time after         
marriage1 and are only known when they  
influence the externals4    #cba4 ,,iv4 
,,those ,,who ,,had ,,lived ,,together  
,,in ,,love ,,truly ,,conjugial ,,are   
,,unwilling ,,to ,,marry ,,again1       
,,except ,,for ,,reasons ,,separate     
,,from ,,conjugial  ,,love4 ,the reasons
 why those who had lived in love truly  
conjugial1 after  the death of their    
married partners are unwilling to marry 
again1 are as  follow4 #a4 ,because they
 were united as to their souls1 and     
thence as to  their minds2 and this     
union1 being spiritual1 is an actual    
junction of  the soul and mind of one of
 the parties to those of the other1     
which  cannot possibly be dissolved2    
that such is the nature of spiritual    
conjunction1 has been constantly shewn  
above4 #b4 ,because they were also      
united as to their bodies by the        
receptions of the propagation of the    
soul of the husband by the wife1 and    
thus by the insertion of his life  into 

hers1 whereby a maiden becomes a wife2  
and on the other hand by the  reception 
of the conjugial love of the wife by the
 husband1 which  disposes the interiors 
of his mind1 and at the same time the   
interiors  and exteriors of his body1   
into a state receptible of love and     
perceptible of wisdom1 which makes him  
from a youth become a husband2  see     
above1 n4 #aih4 #c4 ,because a sphere of
 love from the wife1 and a  sphere of   
understanding from the man1 is          
continually flowing forth1 and  because 
it perfects conjunctions1 and           
encompasses them with its pleasant      
influence1 and unites them2 see also    
above1 n4 #bbc4 #d4 ,because married    
partners thus united think of1 and      
desire what is eternal1 and because  on 
this idea their eternal happiness is    
founded2 see n4 #baf4 #e4 ,from  these  
several considerations it is1 that they 
are no longer two1 but one  man1 that   
is1 one flesh4 #f4 ,that such a union   
cannot be destroyed by the  death of one

 of the parties1 is manifest to the     
sight of a spirit4 #g4 ,to  the above   
considerations shall be added this new  
information1 that two  such conjugial   
partners1 after the death of one1 are   
still not  separated2 since the spirit  
of the deceased dwells continually with 
that  of the survivor1 and this even to 
the death of the latter1 when they      
again meet and are reunited1 and love   
each other more tenderly than  before1  
because they are then in the spiritual  
world4 ,hence flows this  undeniable    
consequence1 that those who had lived in
 love truly  conjugial1 are unwilling to
 marry again4 ,but if they afterwards   
contract  something like marriage1 it is
 for reasons separate from conjugial    
love1  which are all external2 as in    
case there are young children in the    
house1 and the care of them requires    
attention2 if the house is large  and   
full of servants of both sexes2 if the  
calls of business abroad  divert the    
mind from domestic concerns2 if mutual  

aids and offices are  necessary2 with   
other cases of a like nature4    #cbb4  
,v4 ,,the ,,state ,,of ,,the ,,marriage 
,,of ,a ,,youth ,,with ,a ,,maiden      
,,differs ,,from  ,,that ,,of ,a ,,youth
 ,,with ,a ,,widow4 ,by states of       
marriage we mean the states  of the life
 of each party1 the husband and the     
wife1 after the nuptials1  thus in the  
marriage1 as to the quality of the      
intercourse at that time1  whether it be
 internal1 that is of souls and minds1  
which is intercourse  in the principle  
idea1 or whether it be only external1   
that is of minds  7animorum71 of the    
senses1 and of the body4 ,the state of  
marriage of a  youth with a maiden is   
essentially itself initiatory to genuine
  marriage2 for between these conjugial 
love can proceed in its just  order1    
which is from its first heat to its     
first torch1 and afterwards  from its   
first seed with the youth-husband1 and  
from its first flower  with the         
maiden-wife1 and thus generate1 grow1   

and fructify1 and  introduce itself into
 those successive states with both      
parties  mutually2 but if otherwise1 the
 youth or the maiden was not really     
such1  but only in external form4 ,but  
between a youth and a widow there is not
  such an initiation to marriage from   
first principles1 nor a like            
progression in marriage1 since a widow  
is more at her own disposal1 and  under 
her own jurisdiction1 than a maiden2    
wherefore a youth addresses  himself    
differently to his wife if she were a   
widow1 from what he does  if she were a 
maiden4 ,but herein there is much       
variety and diversity2  therefore the   
subject is here mentioned only in a     
general way4    #cbc4 ,,vi4 ,,the       
,,state ,,of ,,the ,,marriage ,,of ,a   
,,widower ,,with ,a ,,maiden ,,differs  
,,also ,,from ,,that ,,of ,a ,,widower  
,,with ,a ,,widow4 ,for a widower has   
already been  initiated into married    
life which a maiden has to be2 and yet  
conjugial  love perceives and is        

sensible of its pleasantness and delight
 in mutual  initiation2 a youth-husband 
and a maiden-wife perceive and are      
sensible  of things ever new in whatever
 occurs1 whereby they are in a kind of  
continual initiation and consequent     
amiable progression4 ,the case is       
otherwise in the state of the marriage  
of a widower with a maiden3 the         
maiden-wife has an internal inclination1
 whereas with the man that  inclination 
has passed away2 but herein there is    
much variety and  diversity3 the case is
 similar in a marriage between a widower
 and a  widow2 however1 except this     
general notion1 it is not allowable to  
add  anything specifically4    #cbd4    
,,vii4 ,,the ,,varieties ,,and          
,,diversities ,,of ,,these ,,marriages  
,,as ,,to ,,love  ,,and ,,its           
,,attributes ,,are ,,innumerable4 ,there
 is an infinite variety of all  things1 
and also an infinite diversity4 ,by     
varieties we here mean the  varieties   
between those things which are of one   

genus or species1 also  between the     
genera and species2 but by diversities  
we here mean the  diversities between   
those things which are opposite4 ,our   
idea of the  distinction of varieties   
and diversities may be illustrated as   
follows3  ,the angelic heaven1 which is 
connected as a one1 in an infinite      
variety1  no one there being absolutely 
like another1 either as to souls and    
minds1 or as to affections1 perceptions1
 and consequent thoughts1 or as  to     
inclinations and consequent intentions1 
or as to tone of voice1 face1  body1    
gesture1 and gait1 and several other    
particulars1 and yet1  notwithstanding  
there are myriads of myriads1 they have 
been and are  arranged by the ,lord into
 one form1 in which there is full       
unanimity and  concord2 and this could  
not possibly be1 unless they were all1  
with  their innumerable varieties1      
universally and individually under the  
guidance of one3 these are what we here 
mean by varieties4 ,but by  diversities 

we mean the opposites of those          
varieties1 which exist in  hell2 for the
 inhabitants there are diametrically    
opposite to those in  heaven2 and hell1 
which consists of such1 is kept together
 as a one by  varieties in themselves   
altogether contrary to the varieties in 
heaven1  thus by perpetual diversities4 
,from these considerations it is evident
  what is perceived by infinite variety 
and infinite diversity4 ,the case  is   
the same in marriages1 namely1 that     
there are infinite varieties with  those
 who are in conjugial love1 and infinite
 varieties with those who  are in       
adulterous love2 and hence1 that there  
are infinite diversities  between the   
latter and the former4 ,from these      
premises it follows1 that  the varieties
 and diversities in marriages of every  
genus and species1  whether of a youth  
with a maiden1 or of a youth with a     
widow1 or of a  widower with a maiden1  
or of a widower with a widow exceed all 
number3  who can divide infinity into   

numbers8    #cbe4 ,,viii4 ,,the ,,state 
,,of ,a ,,widow ,,is ,,more ,,grievous  
,,than ,,that ,,of ,a ,,widower4  ,the  
reasons for this are both external and  
internal2 the external are  such as all 
can comprehend2 as3 #a4 ,that a widow   
cannot provide for  herself and her     
family the necessaries of life1 nor     
dispose of them when  acquired1 as a man
 can and as she previously did by and   
with her  husband4 #b4 ,that neither can
 she defend herself and her family as is
  expedient2 for1 while she was a wife1 
her husband was her defence1 and  as it 
were her arm2 and while she herself was 
her own 7defence and arm71  she still   
trusted to her husband4 #c4 ,that of    
herself she is deficient of  counsel in 
such things as relate to interior wisdom
 and the prudence  thence derived4 #d4  
,that a widow is without the reception  
of love1 in  which as a woman she is    
principled2 thus she is in a state      
contrary to  that which was innate and  
induced by marriage4 ,these external    

reasons1  which are natural1 have their 
origin from internal reasons also1 which
  are spiritual1 like all other things  
in the world and in the body2           
respecting which see above1 n4 #bbj4    
,those external natural reasons are     
perceived from the internal spiritual   
reasons which proceed from the  marriage
 of good and truth1 and principally from
 the following3 that  good cannot       
provide or arrange anything but by      
truth2 that neither can  good defend    
itself but by truth2 consequently that  
truth is the defence  and as it were the
 arm of good2 that good without truth is
 deficient of  counsel1 because it has  
counsel1 wisdom1 and prudence by means  
of truth4  ,now since by creation the   
husband is truth1 and the wife the good 
thereof2 or1 what is the same thing1    
since by creation the husband is        
understanding1 and the wife the love    
thereof1 it is evident that the         
external or natural reasons1 which      
aggravate the widowhood of a woman1     

have their origin from internal or      
spiritual reasons4 ,these spiritual     
reasons1 together with natural1 are     
meant by what is said of widows in      
several passages in the ,word2 as may be
 seen in the ,,apocalypse ,,revealed1   
n4 #gfd4           99       99       99 
99       99    #cbf4 ,to the above ,i   
shall add ,,two ,,memorable ,,relations4
 ,,first4 ,after the  problem concerning
 the soul had been discussed and solved 
in the  gymnasium1 ,i saw them coming   
out in order3 first came the chief      
teacher1  then the elders1 in the midst 
of whom were the five youths who had    
given  the answers1 and after these the 
rest4 ,when they were come out they went
  apart to the environs of the house1   
where there were piazzas surrounded  by 
shrubs2 and being assembled1 they       
divided themselves into small           
companies1 which were so many groups of 
youths conversing together on  subjects 
of wisdom1 in each of which was one of  
the wise persons from  the orchestra4   

,as ,i saw these from my apartment1 ,i  
became in the spirit1  and in that state
 ,i went out to them1 and approached the
 chief teacher1  who had lately proposed
 the problem concerning the soul4 ,on   
seeing me1  he said4 ,who are you8 ,i   
was surprised as ,i saw you approaching 
in the  way1 that at one instant you    
came into my sight1 and the next instant
  went out of it2 or that at one time ,i
 saw you1 and suddenly ,i did not  see  
you3 assuredly you are not in the same  
state of life that we are4  ,to this ,i 
replied1 smiling1 ,i am neither a player
 nor a vertumnus2  but ,i am alternate1 
at one time in your light1 and at       
another in your  shade2 thus both a     
foreigner and a native4 ,hereupon the   
chief teacher  looked at me1 and said1  
,you speak things strange and wonderful3
 tell me  who you are4 ,i said1 ,i am in
 the world in which you have been1 and  
from which you have departed1 and which 
is called the natural world2 and  ,i am 
also in the world into which you have   

come1 and in which you are1  which is   
called the spiritual world4 ,hence ,i am
 in a natural state1 and  at the same   
time in a spiritual state2 in a natural 
state with men of  the earth and in a   
spiritual state with you2 and when ,i am
 in the  natural state1 you do not see  
me1 but when ,i am in the spiritual     
state1  you do2 that such should be my  
condition1 has been granted me by the   
,lord4 ,it is known to you1 illustrious 
sir1 that a man of the natural  world   
does not see a man of the spiritual     
world1 nor vice versa2  therefore when  
,i let my spirit into the body1 you did 
not see me2 but  when ,i let it out of  
the body1 you did see me4 ,you have been
 teaching in  the gymnasium1 that you   
are souls1 and that souls see souls1    
because  they are human forms2 and you  
know1 that when you were in the natural 
world1 you did not see yourself or your 
souls in your bodies2 and this  is a    
consequence of the difference between   
what is spiritual and what is  natural4 

,when he heard of the difference between
 what is spiritual and  what is natural1
 he said1 ,what do you mean by that     
difference8 is it  not like the         
difference between what is more or less 
pure8 for what is  spiritual but that   
which is natural in a higher state of   
purity8 ,i  replied1 ,the difference is 
of another kind2 it is like that between
  prior and posterior1 which bear no    
determinate proportion to each other3   
for the prior is in the posterior as the
 cause is in the effect2 and the        
posterior is derived from the prior as  
the effect from its cause3 hence1  the  
one does not appear to the other4 ,to   
this the chief teacher  replied1 ,i have
 meditated and ruminated upon this      
difference1 but  heretofore in vain2 ,i 
wish ,i could perceive it4 ,i said1 ,you
 shall not  only perceive the difference
 between what is spiritual and what is  
natural1 but shall also see it4 ,i then 
proceeded as follows3 ,you  yourself are
 in a spiritual state with your         

associate spirits1 but in a  natural    
state with me2 for you converse with    
your associates in the  spiritual       
language1 which is common to every      
spirit and angel1 but with  me in my    
mother tongue2 for every spirit and     
angel1 when conversing with  a man1     
speaks his peculiar language2 thus      
,french with a ,frenchman1  ,english    
with an ,englishman1 ,greek with a      
,greek1 ,arabic with an ,arabian1  and  
so forth4 ,that you may know therefore  
the difference between what is          
spiritual and what is natural in respect
 to languages1 make this  experiment2   
withdraw to your associates1 and say    
something there3 then  retain the       
expressions1 and return with them in    
your memory1 and utter  them before me4 
,he did so1 and returned to me with     
those expressions in  his mouth1 and    
uttered them2 and they were altogether  
strange and  foreign1 such as do not    
occur in any language of the natural    
world4 ,by  this experiment several     

times repeated1 it was made very evident
 that  all the spiritual world have the 
spiritual language1 which has in it     
nothing that is common to any natural   
language1 and that every man comes  of  
himself into the use of that language   
after his decease4 ,at the same  time   
also he experienced1 that the sound of  
the spiritual language  differs so far  
from the sound of natural language1 that
 a spiritual  sound1 though loud1 could 
not at all be heard by a natural man1   
nor a  natural sound by a spirit4       
,afterwards ,i requested the chief      
teacher and  the bystanders to withdraw 
to their associates1 and write some     
sentence  or other on a piece of paper1 
and then return with it to me1 and read 
it4 ,they did so1 and returned with the 
paper in their hand2 but when  they read
 it1 they could not understand any part 
of it1 as the writing  consisted only of
 some letters of the alphabet1 with     
turns over them1  each of which was     
significative of some particular sense  

and meaning3  because each letter of the
 alphabet is thus significative1 it is  
evident  why the ,lord is called ,alpha 
and ,omega4 ,on their repeatedly        
withdrawing1  and writing in the same   
manner1 and returning to me1 they found 
that  their writing involved and        
comprehended innumerable things which no
  natural writing could possibly        
express2 and they were given to         
understand1 that this was in consequence
 of the spiritual man's thoughts  being 
incomprehensible and ineffable to the   
natural man1 and such as  cannot flow   
and be brought into any other writing or
 language4 ,then as  some present were  
unwilling to comprehend that spiritual  
thought so far  exceeds natural thought1
 as to be respectively ineffable1 ,i    
said to  them1 ,make the experiment2    
withdraw into your spiritual society1   
and  think on some subject1 and retain  
your thoughts1 and return1 and express  
them before me4 ,they did so2 but when  
they wanted to express the  subject     

thought of1 they were unable2 for they  
did not find any idea of  natural       
thought adequate to any idea of         
spiritual thought1 consequently  no     
words expressive of it2 for ideas of    
thought are constituent of the  words of
 language4 ,this experiment they        
repeated again and again2  whereby they 
were convinced that spiritual ideas are 
supernatural1  inexpressible1 ineffable1
 and incomprehensible to the natural    
man2 and  on account of this their      
super-eminence1 they said1 that         
spiritual  ideas1 or thoughts1 as       
compared with natural1 were ideas of    
ideas1 and  thoughts of thoughts2 and   
that therefore they were expressive of  
qualities of qualities1 and affections  
of affections2 consequently that        
spiritual thoughts were the beginnings  
and origins of natural thoughts3  hence 
also it was made evident that spiritual 
wisdom was the wisdom of  wisdom1       
consequently that it was imperceptible  
to any wise man in the  natural world4  

,it was then told them from the third   
heaven1 that there  is a wisdom still   
interior and superior1 which is called  
celestial1  bearing a proportion to     
spiritual wisdom like that which        
spiritual  wisdom bears to natural1 and 
that these descend by an orderly influx 
according to the heavens from the divine
 wisdom of the ,lord1 which is          
infinite4    #cbg4 ,after this ,i said  
to the by-standers1 ,you have seen from 
these  three experimental proofs what is
 the difference between spiritual and   
natural1 and also the reason why the    
natural man does not appear to the      
spiritual1 nor the spiritual to the     
natural1 although they are  consociated 
as to affections and thoughts1 and      
thence as to presence4  ,hence it is    
that1 as ,i approached1 at one time you1
 ,sir1 7addressing the  chief teacher71 
saw me1 and at another you did not4     
,after this1 a voice  was heard from the
 superior heaven to the chief teacher1  
saying1 ,come  up hither2 and he went   

up3 and on his return1 he said1 that the
 angels1  as well as himself1 did not   
before know the differences between     
spiritual and natural1 because there had
 never before been an  opportunity of   
comparing them together1 by any person's
 existing at the  same time in both     
worlds2 and without such comparison and 
reference  those differences were not   
ascertainable4    #cbh4 ,after this we  
retired1 and conversing again on this   
subject1 ,i  said1 ,those differences   
originate solely in this circumstance of
 your  existence in the spiritual world1
 that you are in substantials and not   
in materials3 and substantials are the  
beginning of materials4 ,you are  in    
principles and thereby in singulars2 but
 we are in principiates and  composites2
 you are in particulars1 but we are in  
generals2 and as  generals cannot enter 
into particulars1 so neither can natural
 things1  which are material1 enter into
 spiritual things which are substantial1
  any more than a ship's cable can enter

 into1 or be drawn though1 the eye  of a
 fine needle2 or than a nerve can enter 
or be let into one of the  fibres of    
which it is composed1 or a fibre into   
one of the fibrils of  which it is      
composed3 this also is known in the     
world3 therefore herein  the learned are
 agreed1 that there is no such thing as 
an influx of what  is natural into what 
is spiritual1 but of what is spiritual  
into what is  natural4 ,this now is the 
reason why the natural man cannot       
conceive that  which the spiritual man  
conceives1 nor consequently express such
  conceptions2 wherefore ,paul calls    
what he heard from the third heaven     
ineffable4 ,moreover1 to think          
spiritually is to think abstractedly    
from  space and time1 and to think      
naturally is to think in conjunction    
with  space and time2 for in every idea 
of natural thought there is something   
derived from space and time1 which is   
not the case with any spiritual  idea2  
because the spiritual world is not in   

space and time1 like the  natural world1
 but in the appearances of space and    
time4 ,in this respect  also spiritual  
thoughts and perceptions differ from    
natural2 therefore  you can think of the
 essence and omnipresence of ,god from  
eternity1 that  is1 of ,god before the  
creation of the world1 since you think  
of the  essence of ,god from eternity   
abstracted from time1 and of his        
omnipresence abstracted from space1 and 
thus comprehend such things as          
transcend the ideas of the natural man4 
,i then related to them1 how ,i  once   
thought of the essence and omnipresence 
of ,god from eternity1 that  is of ,god 
before the creation of the world2 and   
that because ,i could not  yet remove   
spaces and times from the ideas of my   
thought1 ,i was brought  into anxiety2  
for the idea of nature entered instead  
of ,god3 but it was  said to me1 ,remove
 the ideas of space and time1 and you   
will see4 ,i  did so and then ,i saw2   
and from that time ,i was enabled to    

think of ,god  from eternity1 and not of
 nature from eternity2 because ,god is  
in all  time without time1 and in all   
space without space1 whereas nature in  
all  time is in time1 and in all space  
in space2 and nature with her time and  
space1 must of necessity have a         
beginning and a birth1 but not ,god who 
is without time1 and space2 therefore   
nature is from ,god1 not from  eternity1
 but in time1 that is1 together with her
 time and space4    #cbi4 ,after the    
chief teacher and the rest of the       
assembly had left me1  some boys who    
were also engaged in the gymnasian      
exercise1 followed me  home1 and stood  
near me for a little while as ,i was    
writing3 and lo6 at  that instant they  
saw a moth running upon my paper1 and   
asked in  surprise what was the name of 
that nimble little creature8 ,i said1   
,it  is called a moth2 and ,i will tell 
you some wonderful things respecting    
it4 ,this little animal contains in     
itself as many members and viscera as   

there are in a camel1 such as brains1   
hearts1 pulmonary pipes1 organs of      
sense1 motion1 and generation1 a        
stomach1 intestines1 and several        
others2 and each of these organs        
consists of fibres1 nerves1             
blood-vessels1 muscles1 tendons1        
membranes2 and each of these of still   
purer parts1 which escape the           
observation of the keenest eye4 ,they   
then  said that this little animal      
appeared to them just like a simple     
substance2 upon which ,i said1 ,there   
are nevertheless innumerable things     
within it4 ,i mention these things that 
you may know1 that the case is  similar 
in regard to every object which appears 
before you as one1  simple and least1 as
 well in your actions as in your        
affections and  thoughts4 ,i can assure 
you that every grain of thought1 that   
every drop  of your affection1 is       
divisible ad infinitum3 and that in     
proportion  as your ideas are divisible1
 so you are wise4 ,know then1 that every

  thing divided is more and more        
multiple1 and not more and more simple2 
because what is continually divided     
approaches nearer and nearer to the     
infinite1 in which all things are       
infinitely4 ,what ,i am now observing to
  you is new and heretofore unheard of4 
,when ,i concluded1 the boys took  their
 leave of me1 and went to the chief     
teacher1 and intreated him to  take an  
opportunity to propose in the gymnasium 
somewhat new and unheard  of as a       
problem4 ,he inquired1 ,what8 they said1
 ,that every thing  divided is more and 
more multiple1 and not more and more    
simple2 because  it approaches nearer   
and nearer to the infinite1 in which all
 things are  infinitely3 and he pledged 
himself to propose it1 and said1 ,i see 
this1 because ,i have perceived that one
 natural idea contains  innumerable     
spiritual ideas2 yea1 that one spiritual
 idea contains  innumerable celestial   
ideas4 ,herein is grounded the          
difference between  the celestial wisdom

 of the angels of the third heaven1 and 
the  spiritual wisdom of the angels of  
the second heaven1 and also the  natural
 wisdom of the angels of the last heaven
 and likewise of men4    #ccj4 ,,the    
,,second ,,memorable ,,relation4 ,i once
 heard a pleasant discussion  between   
some men respecting the female sex1     
whether it be possible for a  woman to  
love her husband1 who constantly loves  
her own beauty1 that is1  who loves     
herself from her form4 ,they agreed     
among themselves first1  that women have
 two-fold beauty2 one natural1 which is 
that of the face  and body1 and the     
other spiritual which is that of the    
love and manners2  they agreed also1    
that these two kinds of beauty are often
 divided in  the natural world1 and are 
always united in the spiritual world2   
for in  the latter world beauty is the  
form of the love and manners2 therefore 
after death it frequently happens that  
deformed women become beauties1  and    
beautiful women become deformities4     

,while the men were discussing  this    
point1 there came some wives1 and said1 
,admit of our presence2  because what   
you are discussing1 you have learned by 
science1 but we are  taught it by       
experience2 and you likewise know so    
little of the love of  wives1 that it   
scarcely amounts to any knowledge4 ,do  
you know that the  prudence of the      
wives' wisdom consists in hiding their  
love from their  husbands in the inmost 
recess of their bosoms1 or in the midst 
of their  hearts8 ,the discussion then  
proceeded2 and the ,,first ,,conclusion 
made by  the men was1 ,that every woman 
is willing to appear beautiful as to    
face  and manners1 because she is born  
an affection of love1 and the form of   
this affection is beauty2 therefore a   
woman that is not desirous to be        
beautiful1 is not desirous to love and  
to be loved1 and consequently is  not   
truly a woman4 ,hereupon the wives      
observed1 ,the beauty of a woman        
resides in soft tenderness1 and         

consequently in exquisite sensibility2  
hence comes the woman's love for the    
man1 and the man's for the woman4  ,this
 possibly you do not understand4 ,the   
,,second ,,conclusion of the men  was1  
,that a woman before marriage is        
desirous to be beautiful for the  men1  
but after marriage1 if she be chaste1   
for one man only1 and not for  the men4 
,hereupon the wives observed4 ,when the 
husband has sipped the  natural beauty  
of the wife1 he sees it no longer1 but  
sees her spiritual  beauty2 and from    
this he re-loves1 and recalls the       
natural beauty1 but  under another      
aspect4 ,the ,,third ,,conclusion of    
their discussion was1  ,that if a woman 
after marriage is desirous to appear    
beautiful in like  manner as before     
marriage1 she loves the men1 and not a  
man3 because a  woman loving herself    
from her beauty is continually desirous 
that her  beauty should be sipped2 and  
as this no longer appears to her        
husband1  as you observed1 she is       

desirous that it may be sipped by the   
men to  whom it appears4 ,it is evident 
that such a one has a love of the sex1  
and not a love of one of the sex4       
,hereupon the wives were silent2 yet    
they murmured1 ,what woman is so void of
 vanity1 as not to desire to  seem      
beautiful to the men also1 at the same  
time that she seems  beautiful to one   
man only8 ,these things were heard by   
some wives from  heaven1 who were       
beautiful1 because they were heavenly   
affections4 ,they  confirmed the        
conclusions of the men2 but they added1 
,let them only  love their beauty and   
its ornaments for the sake of their     
husbands1 and  from them4    #cca4      
,those three wives being indignant that 
the three conclusions of the  men were  
confirmed by the wives from heaven1 said
 to the men1 ,you have  inquired whether
 a woman that loves herself from her    
beauty1 loves her  husband2 we in our   
turn will therefore inquire whether a   
man who loves  himself from his         

intelligence1 can love his wife4 ,be    
present and hear4  ,this was their      
,,first ,,conclusion2 ,no wife loves her
 husband on account of  his face1 but on
 account of his intelligence in his     
business and  manners3 know therefore1  
that a wife unites herself with a man's 
intelligence and thereby with the man3  
therefore if a man loves himself  on    
account of his intelligence1 he         
withdraws it from the wife into         
himself1 whence comes disunion and not  
union3 moreover to love his own         
intelligence is to be wise from himself1
 and this is to be insane2  therefore it
 is to love his own insanity4 ,hereupon 
the men observed1  ,possibly the wife   
unites herself with the man's strength  
or ability4  ,at this the wives smiled1 
saying1 ,there is no deficiency of      
ability  while the man loves the wife   
from intelligence2 but there is if he   
loves  her from insanity4 ,intelligence 
consists in loving the wife only3 and in
  this love there is no deficiency of   

ability2 but insanity consists in  not  
loving the wife but the sex1 and in this
 love there is a deficiency  of ability4
 ,you comprehend this4 ,the ,,second    
,,conclusion was2 ,we women  are born   
into the love of the men's intelligence2
 therefore if the men  love their own   
intelligence1 it cannot be united with  
its genuine love1  which belongs to the 
wife2 and if the man's intelligence is  
not united  with its genuine love1 which
 belongs to the wife1 it becomes        
insanity  grounded in haughtiness1 and  
conjugial love becomes cold4 ,what woman
 in  such case can unite her love to    
what is cold2 and what man can unite the
  insanity of his haughtiness to the    
love of intelligence8 ,but the men      
said1 ,whence has a man honor from his  
wife but by her magnifying his          
intelligence8 ,the wives replied1 ,from 
love1 because love honors2 and  honor   
cannot be separated from love1 but love 
maybe from honor4  ,afterwards they came
 to this ,,third ,,conclusion2 ,you     

seemed as if you  loved your wives2 and 
you do not see that you are loved by    
them1 and  thus that you re-love2 and   
that your intelligence is a receptacle3 
if  therefore you love your intelligence
 in yourselves1 it becomes the          
receptacle of your love2 and the love of
 proprium 7or self-hood71  since it     
cannot endure an equal1 never becomes   
conjugial love2 but so  long as it      
prevails1 so long it remains adulterous4
 ,hereupon the men  were silent2        
nevertheless they murmured1 ,what is    
conjugial love8 ,some  husbands in      
heaven heard what passed1 and confirmed 
thence the three  conclusions of the    
wives4           99       99       99   
99       99    ,,on ,,polygamy4    #ccb4
 ,the reason why polygamical marriages  
are absolutely condemned by  the        
,christian world cannot be clearly seen 
by any one1 whatever powers  of acute   
and ingenious investigation he may      
possess1 unless he be  previously       
instructed1 ,,that ,,there ,,exists ,a  

,,love ,,truly ,,conjugial2 ,,that      
,,this ,,love ,,can ,,only ,,exist      
,,between ,,two2 ,,nor ,,between ,,two1 
,,except ,,from ,,the  ,,lord ,,alone2  
,,and ,,that ,,into ,,this ,,love ,,is  
,,inserted ,,heaven ,,with ,,all ,,its  
,,felicities4 ,unless these knowledges  
precede1 and as it were lay the  first  
stone1 it is in vain for the mind to    
desire to draw from the  understanding  
any reasons for the condemnation of     
polygamy by the  ,christian world1 which
 should be satisfactory1 and on which it
 may  firmly stand1 as a house upon its 
stone or foundation4 ,it is well known1 
that the institution of monogamical     
marriage is founded on the ,word of  the
 ,lord1 ,that whosoever putteth away his
 wife1 except on account of  whoredom1  
and marrieth another1 committeth        
adultery2 and that from the  beginning1 
or from the first establishment of      
marriages1 it was  7ordained71 that two 
should become one flesh2 and that man   
should not  separate what ,god hath     

joined together1 ,matt4 xix4 #c-ab4 ,but
 although  the ,lord spake these words  
from the divine law inscribed on        
marriages1  still if the understanding  
cannot support that law by some reason  
of its  own1 it may so warp it by the   
turnings and windings to which it is    
accustomed1 and by sinister             
interpretations1 as to render its       
principle  obscure and ambiguous1 and at
 length affirmative                     
negative2--affirmative1  because it is  
also grounded in the civil law2 and     
negative1 because it  is not grounded in
 a rational view of those words4 ,into  
this principle  the human mind will     
fall1 unless it be previously instructed
 respecting  the above-mentioned        
knowledges1 which may be serviceable to 
the  understanding as introductory to   
its reasons3 these knowledges are1 that 
there exists a love truly conjugial2    
that this love can only possibly  exist 
between two2 nor between two1 except    
from the ,lord alone2 and that  into    

this love is inserted heaven with all   
its felicities4 ,but these1  and several
 other particulars respecting the       
condemnation of polygamy by  the        
,christian world1 we will demonstrate in
 the following order3 ,i4  ,love truly  
conjugial can only exist with one wife1 
consequently neither  can friendship1   
confidence1 ability truly conjugial1 and
 such  conjunction of minds that two may
 be one flesh4 ,,ii4 ,thus celestial    
blessednesses1 spiritual satisfactions1 
and natural delights1 which from  the   
beginning were provided for those who   
are in love truly conjugial1  can only  
exist with one wife4 ,,iii4 ,all those  
things can only exist  from the ,lord   
alone2 and they do not exist with any   
but those who come  to him alone1 and at
 the same time live according to his    
commandments4  ,,iv4 ,consequently1 love
 truly conjugial1 with its felicities1  
can only  exist with those who are of   
the ,christian church4 ,v4 ,therefore a 
,christian is not allowed to marry more 

than one wife4 ,,vi4 ,if a  ,christian  
marries several wives1 he commits not   
only natural but also  spiritual        
adultery4 ,,vii4 ,the ,israelitish      
nation was permitted to marry  several  
wives1 because they had not the         
,christian church1 and  consequently    
love truly conjugial could not exist    
with them4 ,,viii4 ,at  this day the    
,mahometans are permitted to marry      
several wives1 because  they do not     
acknowledge the ,lord ,jesus ,christ to 
be one with ,jehovah the  ,father1 and  
thereby to be the ,god of heaven and    
earth2 and hence they  cannot receive   
love truly conjugial4 ,,ix4 ,the        
,mahometan heaven is out  of the        
,christian heaven and is divided into   
two heavens1 the inferior  and the      
superior2 and only those are elevated   
into their superior heaven  who renounce
 concubines and live with one wife1 and 
acknowledge our ,lord  as equal to ,god 
the ,father1 to whom is given dominion  
over heaven and  earth4 ,x4 ,polygamy is

 lasciviousness4 ,,xi4 ,conjugial       
chastity1  purity1 and sanctity1 cannot 
exist with polygamists4 ,,xii4          
,polygamists1  so long as they remain   
such1 cannot become spiritual4 ,,xiii4  
,polygamy  is not sin with those who    
live in it from a religious notion4     
,,xiv4  ,that polygamy is not sin with  
those who are in ignorance respecting   
the  ,lord4 ,,xv4 ,that of these1       
although polygamists1 such are saved as 
acknowledge ,god1 and from a religious  
notion live according to the civil  laws
 of justice4 ,,xvi4 ,but none either of 
the latter or of the former  can be     
associated with the angels in the       
,christian heavens4 ,we proceed  to an  
explanation of each article4    #ccc4   
,i4 ,,love ,,truly ,,conjugial ,,can    
,,only ,,exist ,,with ,,one ,,wife1     
,,consistently  ,,neither ,,can         
,,friendship1 ,,confidence1 ,,ability   
,,truly ,,conjugial1 ,,and ,,such ,a    
,,conjunction ,,of ,,minds ,,that ,,two 
,,may ,,be ,,one ,,flesh4 ,that love    

truly  conjugial is at this day so rare 
as to be generally unknown1 is a        
subject which has been occasionally     
inquired into above2 that  nevertheless 
such love actually exists1 was          
demonstrated in its proper  chapter1 and
 occasionally in following chapters4    
,but apart from such  demonstration1 who
 does not know that there is such a     
love1 which1 for  excellency and        
satisfaction1 is paramount to all other 
loves1 so that  all other loves in      
respect to it are of little account8    
,that it exceeds  self-love1 the love of
 the world1 and even the love of life1  
experience  testifies in a variety of   
cases4 ,have there not been1 and are    
there not  still1 instances of men1 who 
for a woman1 the dear and desired object
 of  their wishes1 prostrate themselves 
on their knees1 adore her as a  goddess1
 and submit themselves as the vilest    
slaves to her will and  pleasure8 a     
plain proof that this love exceeds the  
love of self4 ,have  there not been1 and

 are there not still instances of men1  
who for such a  woman1 make light of    
wealth1 yea of treasures presented in   
prospect1 and  are also prodigal of     
those which they possess8 a plain proof 
that this  love exceeds the love of the 
world4 ,have there not been1 and are    
there  not still1 instances of men who  
for such a woman1 account life itself as
  worthless1 and desire to die rather   
than be disappointed in their  wishes1  
as is evidenced by the many fatal       
combats between rival lovers  on such   
occasions8 a plain proof that this love 
exceeds the love of  life4 ,lastly1 have
 there not been1 and are there not      
still1 instances of  men1 who for such a
 woman1 have gone raving mad in         
consequence of being  denied a place in 
her favor8 ,from such a commencement of 
this love in  several cases1 who cannot 
rationally conclude1 that1 from its     
essence1  it holds supreme dominion over
 every other love2 and that the man's   
soul  in such case is in it1 and        

promises itself eternal blessedness with
 the  dear and desired object of its    
wishes8 ,and who can discover1 let him  
make what inquiry he pleases1 any other 
cause of this than that he has  devoted 
his soul and heart to one woman8 for if 
the lover1 while he is  in that state1  
had the offer made him of choosing out  
of the whole sex  the worthiest1 the    
richest1 and the most beautiful1 would  
he not despise  the offer1 and adhere to
 her whom he had already chosen1 his    
heart being  riveted to her alone8      
,these observations are made in order   
that you may  acknowledge1 that         
conjugial love of such super-eminence   
exists1 while  one of the sex alone is  
loved4 ,what understanding which with   
quick  discernment attends to a chain of
 connected reasonings1 cannot hence     
conclude1 that if a lover from his      
inmost soul constantly persisted in     
love to that one1 he would attain those 
eternal blessednesses which he  promised
 himself before consent1 and promises in

 consent8 ,that he also  does attain    
them if he comes to the ,lord1 and from 
him lives a life of  true religion1 was 
shewn above4 ,who but the ,lord enters  
the life of man  from a superior        
principle1 and implants therein internal
 celestial joys1  and transfers them to 
the derivative principles which follow  
in order2  and the more so1 while at the
 same time he also bestows an enduring  
strength or ability8 ,it is no proof    
that such love does not exist1 or       
cannot exist1 to urge that it is not    
experienced in one's self1 and in  this 
or that person4    #ccd4 ,since love    
truly conjugial unites the souls and    
hearts of two  persons1 therefore also  
it is united with friendship1 and by    
friendship  with confidence1 and makes  
each conjugial1 and so exalts them above
  other friendships and confidences1    
that as that love is the chief love1  so
 also that friendship and that          
confidence are the chief3 that this is  
the case also with ability1 is plain    

from several reasons1 some of which  are
 discovered in the ,,second ,,memorable 
,,relation that follows this  chapter2  
and from this ability follows the       
endurance of that love4 ,that  by love  
truly conjugial two consorts become one 
flesh1 was shewn in a  separate chapter1
 from n4 #aef-ahc4    #cce4 ,,ii4 ,,thus
 ,,celestial ,,blessedness1 ,,spiritual 
,,satisfactions1 ,,and  ,,natural       
,,delights1 ,,which ,,from ,,the        
,,beginning ,,were ,,provided ,,for     
,,those ,,who  ,,are ,,in ,,love ,,truly
 ,,conjugial1 ,,can ,,only ,,exist      
,,with ,,one ,,wife4 ,they are  called  
celestial blessednesses1 spiritual      
satisfactions1 and natural  delights1   
because the human mind is distinguished 
into three regions1 of  which the       
highest is called celestial1 the second 
spiritual1 and the  third natural2 and  
those three regions1 with such as are   
principled in  love truly conjugial1 are
 open1 and influx follows in order      
according to  the openings4 ,and as the 

pleasantnesses of that love are most    
eminent in  the highest regions1 they   
are perceived as blessednesses1 and as  
in the  middle region they are less     
eminent1 they are perceived as          
satisfactions1 and lastly1 in the lowest
 region1 as delights3 that there  are   
such blessednesses1 satisfactions1 and  
delights1 and that they are  perceived  
and felt1 appears from the ,,memorable  
,,relations in which they  are          
described4 ,the reason why all those    
happinesses were from the  beginning    
provided for those who are principled in
 love truly conjugial1  is1 because     
there is an infinity of all             
blessednesses in the ,lord1 and  he is  
divine love2 and it is the essence of   
love to desire to  communicate all its  
goods to another whom it loves2         
therefore together  with man he created 
that love1 and inserted in it the       
faculty of  receiving and perceiving    
those blessednesses4 ,who is of so dull 
and  doting an apprehension as not to be

 able to see1 that there is some        
particular love into which the ,lord has
 collected all possible  blessings1     
satisfactions1 and delights8    #ccf4   
,,iii4 ,,all ,,those ,,things ,,can     
,,only ,,exist ,,from ,,the ,,lord      
,,alone2 ,,and ,,they  ,,do ,,not       
,,exist ,,with ,,any ,,but ,,those ,,who
 ,,come ,,to ,,him ,,alone1 ,,and ,,live
  ,,according ,,to ,,his ,,commandments4
 ,this has been proved above in many    
places2 to which proofs it may be       
expedient to add1 that all those        
blessings1 satisfactions1 and delights  
can only be given by the ,lord1  and    
therefore no other is to be approached4 
,what other can be  approached1 when by 
him all things were made which are made1
 ,john i4 #c2  when he is the ,god of   
heaven and earth1 ,matt1 xxviii4 #ah3   
when no  appearance of ,god the father  
was ever seen1 or his voice heard1      
except  through him1 ,john i4 #ah2 chap4
 v4 #cg2 chap4 xiv4 #f-aa8 ,from these  
and  very many other passages in the    

,word1 it is evident that the marriage  
of  love and wisdom1 or of good and     
truth1 from which alone all marriages   
derive their origin1 proceeds from him  
alone4 ,hence it follows1 that the      
above love with its felicities exists   
with none but those who come to  him2   
and the reason why it exists with those 
who live according to his  commandments1
 is1 because he is conjoined with them  
by love1 ,john xiv4  #ba-bd4    #ccg4   
,,iv4 ,,consequently1 ,,love ,,truly    
,,conjugial ,,with ,,its ,,felicities   
,,can ,,only  ,,exist ,,with ,,those    
,,who ,,are ,,of ,,the ,,christian      
,,church4 ,the reason why  conjugial    
love1 such as was described in its      
proper chapter1 n4 #eg-gc1  and in the  
following chapters1 thus such as it is  
in its essence1 exists  only with those 
who are of the ,christian church1 is1   
because that love  is from the ,lord    
alone1 and the ,lord is not so known    
elsewhere as that  he can be approached 
as ,god2 also because that love is      

according to the  state of the church   
with every one1 n4 #acj1 and the genuine
 state of the  church is from no other  
source than from the ,lord1 and thus is 
with none  but those who receive it from
 him4 ,that these two principles are the
  beginnings1 introductions1 and        
establishments of that love1 has been   
already confirmed by such abundance of  
evident and conclusive reasons1  that it
 is altogether needless to say any thing
 more on the subject4 ,the  reason why  
conjugial love is nevertheless rare in  
the ,christian world1  n4 #eh-ei1 is1   
because few in that world approach the  
,lord1 and among  those there are some  
who indeed believe the church1 but do   
not live  accordingly2 besides other    
circumstances which are unfolded in the 
,,apocalypse ,,revealed1 where the      
present state of the ,christian church  
is  fully described4 ,but nevertheless  
it is an established truth1 that love   
truly conjugial can only exist with     
those who are of the ,christian  church2

 therefore also from this ground        
polygamy is in that church  altogether  
rejected and condemned3 that this also  
is of the divine  providence of the     
,lord1 appears very manifest to those   
who think justly  concerning providence4
    #cch4 ,v4 ,,therefore ,a ,,christian
 ,,is ,,not ,,allowed ,,to ,,marry      
,,more ,,than ,,one  ,,wife4 ,this      
follows as a conclusion from the        
confirmation of the  preceding articles2
 to which this is to be added1 that the 
genuine  conjugial principle is more    
deeply inserted into the minds of       
,christians1 than of the ,gentiles who  
have embraced polygamy2 and that  hence 
the minds of ,christians are more       
susceptible of that love than the  minds
 of polygamists2 for that conjugial     
principle is inserted in the  interiors 
of the minds of ,christians1 because    
they acknowledge the ,lord  and his     
divine principle1 and in the exteriors  
of their minds by civil  laws4    #cci4 
,,vi4 ,,if ,a ,,christian ,,marries     

,,several ,,wives1 ,,he ,,commits ,,not 
,,only  ,,natural ,,but ,,also          
,,spiritual ,,adultery4 ,that a         
,christian who marries  several wives1  
commits natural adultery1 is agreeable  
to the ,lord's  words1 ,that it is not  
lawful to put away a wife1 because from 
the  beginning they were created to be  
one flesh2 and that he who putteth  away
 a wife without just cause1 and marrieth
 another1 committeth  adultery4 ,matt4  
xix4 #c-ab2 thus still more does he     
commit adultery who  does not put away  
his wife1 but1 while retaining her1     
connects himself  with another4 ,this   
law enacted by the ,lord respecting     
marriages1 has its  internal ground in  
spiritual marriage2 for whatever the    
,lord spoke was  in itself spiritual2   
which is meant by this declaration1 ,the
 words  that ,i speak unto you are      
spirit and are life1 ,john vi4 #fc4 ,the
  spiritual 7sense7 contained therein is
 this1 that by polygamical  marriage in 
the ,christian world1 the marriage of   

the ,lord and the ,church  is profaned2 
in like manner the marriage of good and 
truth2 and still  more the ,word1 and   
with the ,word the church2 and the      
profanation of  those things is         
spiritual adultery4 ,that the           
profanation of the good and  truth of   
the church derived from the ,word       
corresponds to adultery1 and  hence is  
spiritual adultery2 and that the        
falsification of good and  truth has    
alike correspondence1 but in a less     
degree1 may be seen  confirmed in the   
,,apocalypse ,,revealed1 n4 #acd4 ,the  
reason why by  polygamical marriages    
among ,christians the marriage of the   
,lord and the  church is profaned1 is1  
because there is a correspondence       
between that  divine marriage and the   
marriages of ,christians2 concerning    
which1 see  above1 n4 #hc-ajb2 which    
correspondence entirely perishes1 if one
 wife is  joined to another2 and when it
 perishes1 the married man is no longer 
a  ,christian4 ,the reason why by       

polygamical marriages among ,christians 
the  marriage of good and truth is      
profaned1 is because from this spiritual
  marriage are derived marriages in the 
world2 and the marriages of  ,christians
 differ from those of other nations in  
this respect1 that as  good loves truth1
 and truth good1 and are a one1 so it is
 with a wife  and a husband2 therefore  
if a ,christian should join one wife to 
another1  he would rend asunder in      
himself that spiritual marriage2        
consequently  he would profane the      
origin of his marriage1 and would       
thereby commit  spiritual adultery4     
,that marriages in the world are derived
 from the  marriage of good and truth1  
may be seen above1 n4 #aaf-aca4 ,the    
reason  why a ,christian by polygamical 
marriage would profane the ,word and the
  church1 is1 because the ,word         
considered in itself is the marriage of 
good and truth1 and the church in like  
manner1 so far as this is derived  from 
the ,word2 see above1 n4 #abh-aca4 ,now 

since a ,christian is  acquainted with  
the ,lord1 possesses the ,word1 and has 
also the church  from the ,lord by the  
,word1 it is evident that he1 much more 
than one who  is not a ,christian1 has  
the faculty of being capable of being   
regenerated1 and thereby of becoming    
spiritual1 and also of attaining to     
love truly conjugial2 for these things  
are connected together4 ,since  those   
,christians who marry several wives1    
commit not only natural but  also at the
 same time spiritual adultery1 it       
follows that the  condemnation of       
,christian polygamists after death is   
more grievous than  that of those who   
commit only natural adultery4 ,upon     
inquiring into  their state after death1
 ,i received for answer1 that heaven is 
altogether closed in respect to them2   
that they appear in hell as lying  in   
warm water in the recess of a bath1 and 
that they thus appear at a  distance1   
although they are standing on their     
feet1 and walking1 which  is in         

consequence of their intestine frenzy2  
and that some of them are  thrown into  
whirlpools in the borders of the worlds4
    #cdj4 ,,vii4 ,,the ,,israelitish    
,,nation ,,was ,,permitted ,,to ,,marry 
,,several ,,wives1  ,,because ,,they    
,,had ,,not ,,the ,,christian ,,church1 
,,and ,,consequently ,,love ,,truly     
,,conjugial ,,could ,,not ,,exist ,,with
 ,,them4 ,there are some at this day who
 are  in doubt respecting the           
institution relative to monogamical     
marriages1  or those of one man with one
 wife1 and who are distracted by        
opposite  reasonings on the subject2    
being led to suppose that because       
polygamical  marriages were openly      
permitted in the case of the            
,israelitish nation  and its kings1 and 
in the case of ,david and ,solomon1 they
 are also in  themselves permissible to 
,christians2 but such persons have no   
distinct  knowledge respecting the      
,israelitish nation and the ,christian1 
or  respecting the externals and        

internals of the church1 or respecting  
the  change of the church from external 
to internal by the ,lord2 consequently  
they know nothing from interior judgment
 respecting marriages4 ,in  general it  
is to be observed1 that a man is born   
natural in order that  he may be made   
spiritual2 and that so long as he       
remains natural1 he is  in the night1   
and as it were asleep as to spiritual   
things2 and that in  this case he does  
not even know the difference between the
 external  natural man and the internal 
spiritual4 ,that the ,christian church  
was  not with the ,israelitish nation1  
is known from the ,word2 for they       
expected the ,messiah1 as they still    
expect him1 who was to exalt them  above
 all other nations and people in the    
world3 if therefore they had  been told1
 and were still to be told1 that the    
,messiah's kingdom is over  the heavens1
 and thence over all nations1 they would
 have accounted it  an idle tale2 hence 
they not only did not acknowledge       

,christ or the  ,messiah1 our ,lord1    
when he came into the world1 but also   
barbarously  took him away out of the   
world4 ,from these considerations it is 
evident1  that the ,christian church was
 not1 with that nation1 as neither is it
 at  this day2 and those with whom the  
,christian church is not1 are natural   
men both externally and internally3 to  
such persons polygamy is not  hurtful1  
since it is inherent in the natural man2
 for1 in regard to love  in marriages1  
the natural man perceives nothing but   
what has relation to  lust4 ,this is    
meant by these words of the ,lord1 ,that
 ,moses1 because of  the ,,hardness ,,of
 ,,their ,,hearts1 suffered them to put 
away their wives3 but  that from the    
beginning it was not so1 ,matt4 xix4 #h4
 ,he says that  ,moses permitted it1 in 
order that it may be known that it was  
not the  ,lord 7who permitted it74 ,but 
that the ,lord taught the internal      
spiritual  man1 is known from his       
precepts1 and from the abrogation of the

 rituals  which served only for the use 
of the natural man2 from his precepts   
respecting washing1 as denoting the     
purification of the internal man1       
,matt4 xv4 #a1 #ag-bj2 chap4 xxiii4 #be1
 #bf2 ,mark vii4 #ad-bc2 respecting     
adultery1 as denoting cupidity of the   
will1 ,matt4 v4 #bh2 respecting the     
putting away of wives1 as being         
unlawful1 and respecting polygamy1 as   
not being agreeable to the divine law1  
,matt4 xix4 #c-i4 ,these and several    
other things relating to the internal   
principle and the spiritual man1  the   
,lord taught1 because he alone opens the
 internals of human minds1  and makes   
them spiritual1 and implants these      
spiritual principles in the  natural1   
that these also may partake of a        
spiritual essence3 and this  effect     
takes place if he is approached1 and the
 life is formed according  to his       
command merits1 which in a summary are1 
to believe on him1 and to  shun evils   
because they are of and from the devil2 

also to do good  works1 because they are
 of the ,lord and from the ,lord2 and in
 each case  for the man to act as from  
himself1 and at the same time to believe
 that  all is done by the ,lord through 
him4 ,the essential reason why the ,lord
  opens the internal spiritual man1 and 
implants this in the external  natural  
man1 is1 because every man thinks and   
acts naturally1 and  therefore could not
 perceive any thing spiritual1 and      
receives it in his  natural principle1  
unless the ,lord had assumed the human  
natural1 and  had made this also divine4
 ,from these considerations now it      
appears a  truth that the ,israelitish  
nation was permitted to marry several   
wives1  because the ,christian church   
was not with them4    #cda4 ,,viii4 ,,at
 ,,this ,,day ,,the ,,mahometans ,,are  
,,permitted ,,to ,,marry ,,several      
,,wives1 ,,because ,,they ,,do ,,not    
,,acknowledge ,,the ,,lord ,,jesus      
,,christ ,,to ,,be ,,one  ,,with        
,,jehovah ,,the ,,father1 ,,and         

,,thereby ,,to ,,be ,,the ,,god ,,of    
,,heaven ,,and ,,earth1  ,,and ,,hence  
,,cannot ,,receive ,,love ,,truly       
,,conjugial4 ,the ,mahometans1 in       
conformity to the religion which        
,mahomet gave them1 acknowledge ,jesus  
,christ to be the ,son of ,god and a    
grand prophet1 and that he was sent     
into the world by ,god the ,father to   
teach mankind2 but not that ,god the    
,father and he are one1 and that his    
divine and human 7principle7 are one    
person1 united as soul and body1        
agreeably to the faith of all           
,christians as grounded in the          
,athanasian ,creed2 therefore the       
followers  of ,mahomet could not        
acknowledge our ,lord to be any ,god    
from eternity1  but only to be a perfect
 natural man2 and this being the opinion
  entertained by ,mahomet1 and thence by
 his disciples1 and they knowing  that  
,god is one1 and that that ,god is he   
who created the universe1  therefore    
they could do no other than pass by our 

,lord in their worship2  and the more   
so1 because they declare ,mahomet also  
to be a grand  prophet2 neither do they 
know what the ,lord taught4 ,it is owing
 to this  cause1 that the interiors of  
their minds1 which in themselves are    
spiritual1 could not be opened3 that the
 interiors of the mind are  opened by   
the ,lord alone1 may be seen just above1
 n4 #cdj4 ,the genuine  cause why they  
are opened by the ,lord1 when he is     
acknowledged to be the  ,god of heaven  
and earth1 and is approached1 and with  
those who live  according to his        
commandments1 is1 because otherwise     
there is no  conjunction1 and without   
conjunction there is no reception4 ,man 
is  receptible of the ,lord's presence  
and of conjunction with him4 ,to come   
to him causes presence1 and to live     
according to his commandments causes    
conjunction2 his presence alone is      
without reception1 but presence and     
conjunction together are with reception4
 ,on this subject ,i will impart  the   

following new information from the      
spiritual world4 ,every one in  that    
world1 when he is thought of1 is brought
 into view as present2 but  no one is   
conjoined to another except from the    
affection of love2 and  this is         
insinuated by doing what he requires1   
and what is pleasing to  him4 ,this     
circumstance1 which is common in the    
spiritual world1 derives  its origin    
from the ,lord1 who1 in this same       
manner1 is present and is  conjoined4   
,the above observations are made in     
order to shew1 that the  ,mahometans are
 permitted to marry several wives1      
because love truly  conjugial1 which    
subsists only between one man and one   
wife1 was not  communicable to them2    
since from their religious tenets they  
did not  acknowledge the ,lord to be    
equal to ,god the ,father1 and so to be 
the ,god  of heaven and earth4 ,that    
conjugial love with every one is        
according to  the state of the church1  
may be seen above1 at n4 #acj1 and in   

several  other places4    #cdb4 ,,ix4   
,,the ,,mahometan ,,heaven ,,is ,,out   
,,of ,,the ,,christian ,,heaven ,,and   
,,is  ,,divided ,,into ,,two ,,heavens1 
,,the ,,inferior ,,and ,,the ,,superior2
 ,,and ,,only ,,those  ,,are ,,elevated 
,,into ,,their ,,superior ,,heaven ,,who
 ,,renounce ,,concubines ,,and ,,live   
,,with ,,one ,,wife1 ,,and ,,acknowledge
 ,,our ,,lord ,,as ,,equal ,,to ,,god   
,,the ,,father1 ,,to  ,,whom ,,is       
,,given ,,dominion ,,over ,,heaven ,,and
 ,,earth4 ,before we speak  particularly
 to each of these points1 it may be     
expedient to premise  somewhat          
concerning the divine providence of the 
,lord in regard to the  rise of         
,mahometanism4 ,that this religion is   
received by more kingdoms  than the     
,christian religion1 may possibly be a  
stumbling-block to those  who1 while    
thinking of the divine providence1 at   
the same time believe  that no one can  
be saved that is not born a ,christian2 
whereas the  ,mahometan religion is no  

stumbling-block to those who believe    
that all  things are of the divine      
providence4 ,these inquire in what      
respect the  divine providence is       
manifested in the ,mahometan religion2  
and they so  discover in it this1 that  
the ,mahometan religion acknowledges our
 ,lord  to be the ,son of ,god1 the     
wisest of men1 and a grand prophet1 who 
came  into the world to instruct        
mankind2 but since the ,mahometans have 
made  the ,koran the book of their      
religion1 and consequently think much of
  ,mahomet who wrote it1 and pay him a  
degree of worship1 therefore they  think
 little respecting our ,lord4 ,in order 
to shew more fully that the  ,mahometan 
religion was raised up by the ,lord's   
divine providence to  destroy the       
idolatries of several nations1 we will  
give a detail of the  subject1 beginning
 with the origin of idolatries4         
,previous to the  ,mahometan religion   
idolatrous worship prevailed throughout 
the whole  world2 because the churches  

before the ,lord's coming were all      
representative2 such also was the       
,israelitish church1 in which the       
tabernacle1 the garments of ,aaron1 the 
sacrifices1 all things belonging  to the
 temple at ,jerusalem1 and also the     
statutes1 were representative4  ,the    
ancients likewise had the science of    
correspondences1 which is also  the     
science of representations1 the very    
essential science of the wise1  which   
was principally cultivated by the       
,egyptians1 whence their  hieroglyphics 
were derived4 ,from that science they   
knew what was  signified by animals and 
trees of every kind1 likewise by        
mountains1  hills1 rivers1 fountains1   
and also by the sun1 the moon1 and the  
stars3  by means of this science also   
they had a knowledge of spiritual       
things2  since things represented1 which
 were such as relate to the spiritual   
wisdom of the angels1 were the origins  
7of those which represent74 ,now  since 
all their worship was representative1   

consisting of mere  correspondences1    
therefore they celebrated it on         
mountains and hills1  and also in groves
 and gardens2 and on this account they  
sanctified  fountains1 and in their     
adorations turned their faces to the    
rising sun3  moreover they made graven  
horses1 oxen1 calves1 and lambs2 yea1   
birds1  fishes1 and serpents2 and these 
they set in their houses and other      
places1 in order1 according to the      
spiritual things of the church to  which
 they corresponded1 or which they       
represented4 ,they also set  similar    
images in their temples1 as a means of  
recalling to their  remembrance the holy
 things of worship which they signified4
 ,in process  of time1 when the science 
of correspondences was forgotten1 their 
posterity began to worship the very     
graven images as holy in themselves1    
not knowing that the ancients1 their    
fathers1 did not see anything holy  in  
them1 but only that according to        
correspondences they represented and    

thence signified holy things4 ,hence    
arose the idolatries which  overspread  
the whole globe1 as well ,asia with its 
islands1 as ,africa and  ,europe4 ,to   
the intent that all those idolatries    
might be eradicated1 it  came to pass of
 the ,lord's divine providence1 that a  
new religion1  accommodated to the      
genius of the orientals1 took its rise2 
in which  something from each testament 
of the ,word was retained1 and which    
taught  that the ,lord had come into the
 world1 and that he was a grand prophet1
  the wisest of all1 and the ,son of    
,god4 ,this was effected by means of    
,mahomet1 from whom that religion took  
its name4 ,from these  considerations it
 is manifest1 that this religion was    
raised up of the  ,lord's divine        
providence1 and accommodated1 as we have
 observed1 to the  genius of the        
orientals1 to the end that it might     
destroy the idolatries  of so many      
nations1 and might give its professors  
some knowledge of the  ,lord1 before    

they came into the spiritual world1 as  
is the case with  every one after death4
 ,this religion would not have been     
received by so  many nations1 neither   
could it have eradicated their          
idolatries1 unless  it had been made    
agreeable to their ideas2 especially    
unless polygamy  had been permitted2    
since without such permission1 the      
orientals would  have burned with the   
fire of filthy adultery more than the   
,europeans1  and would have perished4   
#cdc4 ,the ,mahometans also have their  
heaven2 for all in the universe1 who    
acknowledge a ,god1 and from a religious
 notion shuns evils as sins  against    
him1 are saved4 ,that the ,mahometan    
heaven is distinguished into  two1 the  
inferior and the superior1 ,i have heard
 from themselves3 and  that in the      
inferior heaven they live with several  
wives and concubines  as in the world2  
but that those who renounce concubines  
and live with  one wife1 are elevated   
into the superior heaven4 ,i have heard 

also that  it is impossible for them to 
think of our ,lord as one with the      
,father2  but that it is possible for   
them to think of him as his equal1 and  
that  he has dominion over heaven and   
earth1 because he is his ,son2 therefore
  such of them as are elevated by the   
,lord into their superior heaven1  hold 
this belief4    #cdd4 ,on a certain time
 ,i was led to perceive the quality of  
the heat of  conjugial love with        
polygamists4 ,i was conversing with one 
who  personated ,mahomet4 ,mahomet      
himself is never present1 but some one  
is  substituted in his place1 to the end
 that those who are lately deceased  may
 as it were see him4 ,this substitute1  
after ,i had been talking with  him at a
 distance1 sent me an ebony spoon and   
other things1 which were  proofs that   
they came from him2 at the same time a  
communication was  opened for the heat  
of their conjugial love in that place1  
which seemed  to me like the warm stench
 of a bath2 whereupon ,i turned myself  

away1  and the communication was closed4
    #cde4 ,x4 ,,polygamy ,,is           
,,lasciviousness4 ,the reason of this   
is1 because its  love is divided among  
several1 and is the love of the sex1 and
 the love  of the external or natural   
man1 and thus is not conjugial love1    
which  alone is chaste4 ,it is well     
known that polygamical love is divided  
among  several1 and divided love is not 
conjugial love1 which cannot be divided 
from one of the sex2 hence the former   
love is lascivious1 and polygamy  is    
lasciviousness4 ,polygamical love is the
 love of the sex1 differing  from it    
only in this respect1 that it is limited
 to a number1 which the  polygamist may 
determine1 and that it is bound to the  
observance of  certain laws enacted for 
the public good2 also that it is allowed
 to  take concubines at the same time as
 wives2 and thus1 as it is the love  of 
the sex1 it is the love of              
lasciviousness4 ,the reason why         
polygamical  love is the love of the    

external or natural man is1 because it  
is  inherent in that man2 and whatever  
the natural man does from himself is    
evil1 from which he cannot be released  
except by elevation into the  internal  
spiritual man1 which is effected solely 
by the ,lord2 and evil  respecting the  
sex1 by which the natural man is        
influenced1 is whoredom2  but since     
whoredom is destructive of society1     
instead thereof was  induced its        
likeness1 which is called polygamy4     
,every evil into which a  man is born   
from his parents1 is implanted in his   
natural man1 but not  any in his        
spiritual man2 because into this he is  
born from the ,lord4  ,from what has now
 been adduced1 and also from several    
other reasons1 it  may evidently be     
seen1 that polygamy is lasciviousness4  
#cdf4 ,,xi4 ,,conjugial ,,chastity1     
,,purity1 ,,and ,,sanctity ,,cannot     
,,exist ,,with  ,,polygamists4 ,this    
follows from what has been just now     
proved1 and  evidently from what was    

demonstrated in the chapter ,,on ,,the  
,,chaste  ,,principle ,,and ,,the       
,,non-,,chaste2 especially from these   
articles of that  chapter1 namely1 that 
a chaste1 pure1 and holy principle is   
predicated  only of monogamical         
marriages1 or of the marriage of one man
 with one  wife1 n4 #ada2 also1 that    
love truly conjugial is essential       
chastity1 and  that hence all the       
delights of that love1 even the         
ultimate1 are chaste1  n4 #adc1 #add2   
and moreover from what was adduced in   
the chapter ,,on ,,love  ,,truly        
,,conjugial1 namely1 that love truly    
conjugial1 which is that of one  man    
with one wife1 from its origin and      
correspondence1 is celestial1           
spiritual1 holy1 and clean above every  
other love1 n4 #fd4 ,now since          
chastity1 purity1 and sanctity exist    
only in love truly conjugial1 it        
follows1 that it neither does nor can   
exist in polygamical love4    #cdg4     
,,xii4 ,a ,,polygamist1 ,,so ,,long ,,as

 ,,he ,,remains ,,such1 ,,cannot        
,,become  ,,spiritual4 ,to become       
spiritual is to be elevated out of the  
natural1  that is1 out of the light and 
heat of the world1 into the light and   
heat  of heaven4 ,respecting this       
elevation no one knows anything but he  
that  is elevated2 nevertheless the     
natural man1 although not elevated1     
perceives no other than that he is2     
because he can elevate his              
understanding into the light of heaven1 
and think and talk spiritually1  like   
the spiritual man2 but if the will does 
not at the same time follow  the        
understanding to its altitude1 he is    
still not elevated2 for he does  not    
remain in that elevation1 but in a short
 time lets himself down to  his will1   
and there fixes his station4 ,it is said
 the will1 but it is  the love that is  
meant at the same time2 because the will
 is the  receptacle of the love2 for    
what a man loves1 that he wills4 ,from  
these  few considerations it may appear1

 that a polygamist1 so long as he       
remains such1 or what is the same1 a    
natural man1 so long as he remains      
such1 cannot be made spiritual4    #cdh4
 ,,xiii4 ,,polygamy ,,is ,,not ,,sin    
,,with ,,those ,,who ,,live ,,in ,,it   
,,from ,a  ,,religious ,,notion4 ,all   
that which is contrary to religion is   
believed to  be sin1 because it is      
contrary to ,god2 and on the other hand1
 all that  which agrees with religion1  
is believed not to be sin1 because it   
agrees  with ,god2 and as polygamy      
existed with the sons of ,israel from a 
principle of religion1 and exists at    
this day with the ,mahometans1 it  could
 not1 and cannot1 be imputed to them as 
sin4 ,moreover1 to prevent  its being   
sin to them1 they remain natural1 and do
 not become spiritual2  and the natural 
man cannot see that there is any sin in 
such things as  belong to the received  
religion3 this is seen only by the      
spiritual man4  ,it is on this account1 
that although the ,mahometans are taught

 by the  ,koran to acknowledge our ,lord
 as the ,son of ,god1 still they do not 
come  to him1 but to ,mahomet2 and so   
long they remain natural1 and           
consequently do not know that there is  
in polygamy any evil1 or indeed  any    
lasciviousness4 ,the ,lord also saith1  
,if ye were blind ye would not  have    
sin2 but now ye say1 ,we see1 therefore 
your sin remaineth1 ,john  ix4 #da4     
,since polygamy cannot convict them of  
sin1 therefore after death  they have   
their heavens1 n4 #cdb1 #cdc2 and their 
joys there according to  life4    #cdi4 
,,xiv4 ,,polygamy ,,is ,,not ,,sin      
,,with ,,those ,,who ,,are ,,in         
,,ignorance ,,respecting  ,,the ,,lord4 
,this is1 because love truly conjugial  
is from the ,lord alone1  and cannot be 
imparted by the ,lord to any but those  
who know him1  acknowledge him1 believe 
on him1 and live the life which is from 
him2  and those to whom that love cannot
 be imparted know no other than that    
the love of the sex and conjugial love  

are the same thing2 consequently  also  
polygamy4 ,moreover1 polygamists1 who   
know nothing of the ,lord1  remain      
natural3 for a man 7homo7 is made       
spiritual only from the ,lord2  and that
 is not imputed to the natural man as   
sin1 which is according to  the laws of 
religion and at the same time of        
society3 he also acts  according to his 
reason2 and the reason of the natural   
man is in mere  darkness respecting love
 truly conjugial2 and this love in      
excellence is  spiritual4 ,nevertheless 
the reason of polygamists is taught from
  experience1 that both public and      
private peace require that promiscuous  
lust in general should be restrained1   
and be left to every one within  his own
 house3 hence comes polygamy4    #cej4  
,it is well known1 that a man 7homo7 by 
birth is viler than the  beasts4 ,all   
the beasts are born into the knowledges 
corresponding to the  love of their     
life2 for as soon as they are born1 or  
are hatched from  the egg1 they see1    

hear1 walk1 know their food1 their dam1 
their friends  and foes2 and soon after 
this they show attention to the sex1 and
 to the  affairs of love1 and also to   
the rearing of their offspring4 ,man    
alone1  at his birth1 knows nothing of  
this sort2 for no knowledge is connate  
to  him2 he has only the faculty and    
inclination of receiving those things   
which relate to knowledge and love2 and 
if he does not receive these  from      
others1 he remains viler than a beast4  
,that man is born in this  condition1 to
 the end that he may attribute nothing  
to himself1 but to  others1 and at      
length every thing of wisdom and of the 
love thereof to  ,god alone1 and may    
hence become an image of ,god1 see the  
,,memorable  ,,relation1 n4 #acb-acf4   
,from these considerations it follows1  
that a man  who does not learn from     
others that the ,lord has come into the 
world1  and that he is ,god1 and has    
only acquired some knowledge respecting 
religion and the laws of his country1 is

 not in fault if he thinks no  more of  
conjugial love than of the love of the  
sex1 and if he believes  polygamical    
love to be the only conjugial love4 ,the
 ,lord leads such  persons in their     
ignorance2 and by his divine auspices   
providently  withdraws from the         
imputation of guilt those who1 from a   
religious  notion1 shun evils as sins1  
to the end that they may be saved2 for  
every  man is born for heaven1 and no   
one for hell2 and every one comes into  
heaven 7by influence7 from the ,lord1   
and into hell 7by influence7 from       
himself4    #cea4 ,,xv4 ,,of ,,these1   
,,although ,,polygamists1 ,,such ,,are  
,,saved ,,as ,,acknowledge ,a  ,,god1   
,,and ,,from ,a ,,religious ,,notion    
,,live ,,according ,,to ,,the ,,civil   
,,laws ,,of  ,,justice4 ,all throughout 
the world who acknowledge a ,god and    
live  according to the civil laws of    
justice from a religious notion1 are    
saved4 ,by the civil laws of justice we 
mean such precepts as are  contained in 

the ,decalogue1 which forbid murder1    
theft1 adultery1 and  false witness4    
,these precepts are the civil laws of   
justice in all the  kingdoms of the     
earth2 for without them no kingdom could
 subsist4 ,but  some are influenced in  
the practice of them by fear of the     
penalties of  the law1 some by civil    
obedience1 and some also by religion2   
these last  are saved1 because in such  
case ,god is in them2 and every one1 in 
whom  ,god is1 is saved4 ,who does not  
see1 that among the laws given to the   
sons of ,israel1 after they had left    
,egypt1 were those which forbid  murder1
 adultery1 theft1 and false witness1    
since without those laws  their         
communion or society could not subsist8 
and yet these laws were  promulgated by 
,jehovah ,god upon ,mount ,sinai with a 
stupendous miracle3  but the cause of   
their being so promulgated was1 that    
they might be also  laws of religion1   
and thus that the people might practise 
them not only  for the sake of the good 

of society1 but also for the sake of    
,god1 and  that when they practised them
 from a religious notion for the sake of
  ,god1 they might be saved4 ,from these
 considerations it may appear1 that  the
 pagans1 who acknowledge a ,god1 and    
live according to the civil laws  of    
justice1 are saved2 since it is not     
their fault that they know  nothing of  
the ,lord1 consequently nothing of the  
chastity of the  marriage with one wife4
 ,for it is contrary to the divine      
justice to  condemn those who           
acknowledge a ,god1 and from their      
religion practise  the laws of justice1 
which consist in shunning evils because 
they are  contrary to ,god1 and in doing
 what is good because it is agreeable to
  ,god4    #ceb4 ,,xvi4 ,,but ,,none    
,,either ,,of ,,the ,,latter ,,or ,,of  
,,the ,,former ,,can ,,be  ,,associated 
,,with ,,the ,,angels ,,in ,,the        
,,christian ,,heavens4 ,the reason of   
this  is1 because in the ,christian     
heavens there are celestial light1 which

 is  divine truth1 and celestial heat1  
which is divine love2 and these two     
discover the quality of goods and       
truths1 and also of evils and falses2   
hence1 there is no communication between
 the ,christian and the ,mahometan      
heavens1 and in like manner between the 
heavens of the ,gentiles4 ,if  there    
were a communication1 none could have   
been saved but those who  were in       
celestial light and at the same time in 
celestial heat from the  ,lord2 yea     
neither would these be saved if there   
was a conjunction of the  heavens3 for  
in consequence of conjunction all the   
heavens would so far  fall to decay that
 the angels would not be able to        
subsist2 for an  unchaste and lascivious
 principle would flow from the          
,mahometans into  the ,christian heaven1
 which in that heaven could not be      
endured2 and a  chaste and pure         
principle would flow from the           
,christians into the  ,mahometan heaven1
 which again could not be there endured4

 ,in such case1  in consequence of      
communication and thence of conjunction1
 the ,christian  angels would become    
natural and thereby adulterers2 or if   
they remained  spiritual1 they would be 
continually sensible of a lascivious    
principle  about them1 which would      
intercept all the blessedness of their  
life4 ,the  case would be somewhat      
similar with the ,mahometan heaven3 for 
the  spiritual principles of the        
,christian heaven would continually     
encompass  and torment them1 and would  
take away all the delight of their life1
 and  would moreover insinuate that     
polygamy is sin1 whereby they would be  
continually eluded4 ,this is the reason 
why all the heavens are  altogether     
distinct from each other1 so that there 
is no connection  between them1 except  
by an influx of light and heat from the 
,lord out of  the sun1 in the midst of  
which he is3 and this influx enlightens 
and  vivifies everyone according to his 
reception2 and reception is according   

to religion4 ,this communication is     
granted1 but not a communication of  the
 heavens with each other4           99  
99       99       99       99    #cec4  
,to the above ,i shall add ,,two        
,,memorable ,,relations4 ,,first4 ,i was
 once  in the midst of the angels and   
heard their conversation4 ,it was       
respecting intelligence and wisdom2 that
 a man perceives no other than  that    
each is in himself1 and thus that       
whatever he thinks from his             
understanding and intends from his will1
 is from himself2 when  nevertheless not
 the least portion thereof is from the  
man1 but only the  faculty of receiving 
the things of the understanding and the 
will from  ,god3 and as every man 7homo7
 is by birth inclined to love himself1  
it  was provided from creation1 to      
prevent man's perishing by self-love and
  the conceit of his own intelligence1  
that that love of the man 7vir7  should 
be transferred into the wife1 and that  
in her should be implanted  from her    

birth a love for the intelligence and   
wisdom of her husband1  and thereby a   
love for him2 therefore the wife        
continually attracts to  herself her    
husband's conceit of his own            
intelligence1 and extinguishes  it in   
him1 and vivifies it in herself1 and    
thus changes it into  conjugial love1   
and fills it with unbounded             
pleasantnesses4 ,this is  provided by   
the ,lord1 lest the conceit of his own  
intelligence should so  far infatuate   
the man1 as to lead him to believe that 
he has  understanding and wisdom from   
himself and not from the ,lord1 and     
thereby  make him willing to eat of the 
tree of the knowledge of good and evil1 
and thence to believe himself like unto 
,god1 and also a god1 as the  serpent1  
which was the love of his own           
intelligence1 said and persuaded  him3  
wherefore the man 7homo7 after eating   
was cast out of paradise1  and the way  
to the tree of life was guarded by a    
cherub4 ,paradise1  spiritually         

understood1 denotes intelligence2 to eat
 of the tree of  life1 in a spiritual   
sense1 is to be intelligent and wise    
from the ,lord2  and to eat of the tree 
of the knowledge of good and evil1 in a 
spiritual  sense1 is to be intelligent  
and wise from self4    #ced4 ,the angels
 having finished this conversation      
departed2 and there  came two priests1  
together with a man who in the world had
 been an  ambassador of a kingdom1 and  
to them ,i related what ,i had heard    
from the  angels4 ,on hearing this they 
began to dispute with each other about  
intelligence and wisdom1 and the        
prudence thence derived1 whether they   
are from ,god or from man4 ,the dispute 
grew warm4 ,all three in heart  believed
 that they are from man because they are
 in man1 and that the  perception and   
sensation of its being so confirm it2   
but the priests1  who on this occasion  
were influenced by theological zeal1    
said that  there is nothing of          
intelligence and wisdom1 and thus       

nothing of  prudence from man2 and when 
the ambassador retorted1 that in such   
case  there is nothing of thought from  
man1 they assented to it4 ,but as it was
  perceived in heaven1 that all the     
three were in a similar belief1 it was  
said to the ambassador1 ,put on the     
garments of a priest1 and believe  that 
you are one1 and then speak4 ,he did so2
 and instantly he declared  aloud that  
nothing of intelligence and wisdom1 and 
consequently nothing  of prudence1 can  
possibly exist but from ,god2 and he    
proved it with his  usual eloquence full
 of rational arguments4 ,it is a        
peculiar  circumstance in the spiritual 
world1 that a spirit thinks himself to  
be  such as is denoted by the garment he
 wears2 because in that world the       
understanding clothes every one4        
,afterwards1 a voice from heaven said to
  the two priests1 ,put off your own    
garments1 and put on those of  political
 ministers1 and believe yourselves to be
 such4 ,they did so2  and in this case  

they at the same time thought from their
 interior self1  and spoke from         
arguments which they had inwardly       
cherished in favor of  man's own        
intelligence4 ,at that instant there    
appeared a tree near the  path2 and it  
was said to them1 ,it is the tree of the
 knowledge of good  and evil2 take heed 
to yourselves lest ye eat of it4        
,nevertheless all  the three1 infatuated
 by their own intelligence1 burned with 
a desire to  eat of it1 and said to each
 other1 ,why should not we8 ,is not the 
fruit  good8 ,and they went to it and   
eat of it4 ,immediately all the three1  
as  they were in a like faith1 became   
bosom friends2 and they entered         
together into the way of                
self-intelligence1 which led into hell3 
nevertheless ,i saw them return thence1 
because they were not yet  prepared4    
#cee4 ,,the ,,second ,,memorable        
,,relation4 ,on a time as ,i was looking
 into the  spiritual world1 ,i saw in a 
certain green field some men1 whose     

garments  were like those worn by men of
 this world2 from which circumstance ,i 
knew that they were lately deceased4 ,i 
approached them and stood near  them1   
that ,i might hear what they were       
conversing about4 ,their  conversation  
was about heaven2 and one of them who   
knew something  respecting it1 said1 ,in
 heaven there are wonderful things1 such
 as no  one can believe unless he has   
seen them3 there are paradisiacal       
gardens1  magnificent palaces           
constructed according to the rules of   
architecture1  because the work of the  
art itself1 resplendent with gold2 in   
the front  of which are columns of      
silver2 and on the columns heavenly     
forms made  of precious stones2 also    
houses of jasper and sapphire1 in the   
front of  which are stately porticos1   
through which the angels enter2 and     
within  the houses handsome furniture1  
which no art or words can describe4 ,the
  angels themselves are of both sexes3  
there are youths and husbands1 also     

maidens and wives3 maids so beautiful1  
that nothing in the world bears  any    
resemblance to their beauty2 and wives  
still more beautiful1 who are  genuine  
images of celestial love1 and their     
husbands images of celestial  wisdom2   
and all these are ever approaching the  
full bloom of youth2 and  what is more1 
they know no other love of the sex than 
conjugial love2  and1 what you will be  
surprised to hear1 the husbands there   
have a  perpetual faculty of enjoyment4 
,when the novitiate spirits heard that  
no other love of the sex prevailed in   
heaven than conjugial love1 and  that   
they had a perpetual faculty of         
enjoyment1 they smiled at each  other1  
and said1 ,what you tell us is          
incredible2 there cannot be such a      
faculty3 possibly you are amusing us    
with idle tales4 ,but at that  instant a
 certain angel from heaven unexpectedly 
stood in the midst of  them1 and said1  
,hear me1 ,i beseech you2 ,i am an angel
 of heaven1 and  have lived now a       

thousand years with my wife1 and during 
that time have  been in the same flower 
of my age in which you here see me4     
,this is in  consequence of the         
conjugial love in which ,i have lived   
with my wife2  and ,i can affirm1 that  
the above faculty has been and is       
perpetual with  me2 and because ,i      
perceive that you believe this to be    
impossible1 ,i  will talk with you on   
the subject from a ground of rational   
argument  according to the light of your
 understanding4 ,you do not know        
anything  of the primeval state of man1 
which you call a state of integrity4 ,in
  that state all the interiors of the   
mind were open even to the ,lord2 and   
hence they were in the marriage of love 
and wisdom1 or of good and  truth2 and  
as the good of love and the truth of    
wisdom perpetually love  each other1    
they also perpetually desire to be      
united2 and when the  interiors of the  
mind are open1 the conjugial spiritual  
love flows down  freely with its        

perpetual endeavour1 and presents the   
above faculty4 ,the  very soul of a man 
7homo71 being in the marriage of good   
and truth1 is  not only in the perpetual
 endeavour of that union1 but also in   
the  perpetual endeavour of the         
fructification and production of its own
  likeness2 and since the interiors of a
 man even from the soul are open  by    
virtue of that marriage1 and the        
interiors continually regard as an  end 
the effect in ultimates that they may   
exist1 therefore that  perpetual        
endeavor for fructifying and producing  
its like1 which is the  property of the 
soul1 becomes also of the body3 and     
since the ultimate  of the operation of 
the soul in the body with two conjugial 
partners is  into the ultimates of love 
therein1 and these depend on the state  
of the  soul1 it is evident whence they 
derive this perpetuality4               
,fructification  also is perpetual1     
because the universal sphere of         
generating and  propagating the         

celestial things which are of love1 and 
the spiritual  things which are of      
wisdom1 and thence the natural things   
which are of  offspring1 proceeds from  
the ,lord1 and fills all heaven and all 
the  world2 and that celestial sphere   
fills the souls of all men1 and         
descends through their minds into the   
body even to its ultimates1 and  gives  
the power of generating4 ,but this      
cannot be the case with any but  those  
with whom a passage is open from the    
soul through the superior and  inferior 
principles of the mind into the body to 
its ultimates1 as is  the case with     
those who suffer themselves to be led   
back by the ,lord  into the primeval    
state of creation4 ,i can confirm that  
now for a  thousand years ,i have never 
wanted faculty1 strength1 or vigor1 and 
that  ,i am altogether a stranger to any
 diminution of powers1 which are        
continually renewed by the influx of the
 above-mentioned sphere1 and in  such   
case also cheer the mind 7animum71 and  

do not make it sad1 as is  the case with
 those who suffer the loss of those     
powers4 ,moreover love  truly conjugial 
is just like the vernal heat1 from the  
influx of which  all things tend to     
germination and fructification2 nor is  
there any  other heat in our heaven3    
wherefore with conjugial partners in    
that  heaven there is spring in its     
perpetual conatus1 and it is this       
perpetual conatus from which the above  
virtue is derived4 ,but  fructifications
 with us in heaven are different from   
those with men on  earth4 ,with us      
fructifications are spiritual1 which are
 the  fructifications of love and       
wisdom1 or of good and truth3 the wife  
from  the husband's wisdom receives into
 herself the love thereof2 and the      
husband from the love thereof in the    
wife receives into himself wisdom2  yea 
the wife is actually formed into the    
love of the husband's wisdom1  which is 
effected by her receiving the           
propagations of his soul with the       

delight arising therefrom1 in that she  
desires to be the love of her  husband's
 wisdom3 thus from a maiden she becomes 
a wife and a likeness4  ,hence also love
 with its inmost friendship with the    
wife1 and wisdom  with its happiness    
with the husband1 are continually       
increasing1 and  this to eternity4 ,this
 is the state of the angels of heaven4  
,when the  angel had thus spoken1 he    
looked at those who had lately come from
 the  world1 and said to them1 ,you know
 that1 while you were in the vigor of   
love1 you loved your married partners2  
but when your appetite was  gratified1  
you regarded them with aversion2 but you
 do not know that we  in heaven do not  
love our married partners in consequence
 of that vigor1  but that we have vigor 
in consequence of love and derived from 
it2 and  that as we perpetually love our
 married partners1 we have perpetual    
vigor3 if therefore you can invert the  
state1 you may be able to  comprehend   
this4 ,does not he who perpetually loves

 a married partner1  love her with the  
whole mind and with the whole body8 for 
love turns  every thing of the mind and 
of the body to that which it loves2 and 
as  this is done reciprocally1 it       
conjoins the objects so that they become
 a  one4 ,he further said1 ,i will not  
speak to you of the conjugial love      
implanted from the creation in males and
 females1 and of their  inclination to  
legitimate conjunction1 or of the       
faculty of  prolification in the males1 
which makes one with the faculty of     
multiplying wisdom from the love of     
truth2 and that so far as a man  loves  
wisdom from the love thereof1 or truth  
from good1 so far he is in  love truly  
conjugial and in its attendant vigor4   
#cef4 ,when he had spoken these words1  
the angel was silent2 and from the      
spirit of his discourse the novitiates  
comprehended that a perpetual  faculty  
of enjoyment is communicable2 and as    
this consideration rejoiced  their      
minds1 they exclaimed1 ,o how happy is  

the state of angels6 ,we  perceive that 
you in the heavens remain for ever in a 
state of youth1  and thence in the vigor
 of that age2 but tell us how we also   
may enjoy  that vigor4 ,the angel       
replied1 ,shun adulteries as internal1  
and  approach the ,lord1 and you will   
possess it4 ,they said1 ,we will do so4 
,but the angel replied1 ,you cannot shun
 adulteries as infernal evils1  unless  
you in like manner shun all other evils1
 because adulteries are  the complex of 
all2 and unless you shun them1 you      
cannot approach the  ,lord2 for the     
,lord receives no others4 ,after this   
the angel took his  leave1 and the      
novitiate spirits departed sorrowful4   
99       99       99       99       99  
,,on ,,jealousy4    #ceg4 ,the subject  
of jealousy is here treated of1 because 
it also has  relation to conjugial love4
 ,there is a just jealousy and an       
unjust2--a  just jealousy with married  
partners who mutually love each other1  
with  whom it is a just and prudent zeal

 lest their conjugial love should be    
violated1 and thence a just grief if it 
is violated2 and an unjust  jealousy    
with those who are naturally suspicious1
 and whose minds are  sickly in         
consequence of viscous and bilious      
blood4 ,moreover1 all  jealousy is by   
some accounted a vice2 which is         
particularly the case  with             
whoremongers1 who censure even a just   
jealousy4 ,the term ,,jealousy          
7zelotypia7 is derived from ,,zeli      
,,typus 7the type of zeal71 and there   
is a type or image of just and also of  
unjust zeal2 but we will explain  these 
distinctions in the following series of 
articles3 ,i4 ,zeal1  considered in     
itself1 is like the ardent fire1 of     
love4 ,,ii4 ,the  burning or flame of   
that love1 which is zeal1 is a spiritual
 burning or  flame1 arising from an     
infestation and assault of the love4    
,,iii4 ,the  quality of a man's 7homo7  
zeal is according to the quality of his 
love2  thus it differs according as the 

love is good or evil4 ,,iv4 ,the zeal of
  a good love and the zeal of an evil   
love are alike in externals1 but        
altogether unlike in internals4 ,v4 ,the
 zeal of a good love in its  internals  
contains a hidden store of love and     
friendship2 but the zeal  of an evil    
love in its internals contains a hidden 
store of hatred and  revenge4 ,,vi4 ,the
 zeal of conjugial love is called       
jealousy4 ,,vii4  ,jealousy is like an  
ardent fire against those who infest    
love exercised  towards a married       
partner1 and like a terrible fear for   
the loss of that  love4 ,,viii4 ,there  
is spiritual jealousy with monogamists1 
and natural  with polygamists4 ,,ix4    
,jealousy with those married partners   
who  tenderly love each other1 is a just
 grief grounded in sound reason lest    
conjugial love should be divided1 and   
should thereby perish4 ,x4  ,jealousy   
with married partners who do not love   
each other1 is grounded  in several     
causes3 arising in some instances from  

various mental  weaknesses4 ,,xi4 ,in   
some instances there is not any         
jealousy2 and this  also from various   
causes4 ,,xii4 ,there is a jealousy also
 in regard to  concubines1 but not such 
as in regard to wives4 ,,xiii4 ,jealousy
  likewise exists among beasts and      
birds4 ,,xiv4 ,the jealousy of men and  
husbands is different from that of women
 and wives4 ,we proceed to an           
explanation of the above articles4      
#ceh4 ,i4 ,,zeal1 ,,considered ,,in     
,,itself1 ,,is ,,like ,,the ,,ardent    
,,fire ,,of ,,love1  ,what jealousy is  
cannot be known1 unless it be known what
 zeal is2 for  jealousy is the zeal of  
conjugial love4 ,the reason why zeal is 
like the  ardent fire of love is1       
because zeal is of love1 which is       
spiritual  heat1 and this in its origin 
is like fire4 ,in regard to the first   
position1 it is well known that zeal is 
of love3 nothing else is meant  by being
 zealous1 and acting from zeal1 than    
acting from the force of  love3 but     

since when it exists1 it appears not as 
love1 but as  unfriendly and hostile1   
offended at and fighting against him who
 hurts  the love1 therefore it may also 
be called the defender and protector of 
love2 for all love is of such a nature  
that it bursts into indignation  and    
anger1 yea into fury1 whenever it is    
disturbed in its delights3  therefore if
 a love1 especially the ruling love1 be 
touched1 there  ensues an emotion of the
 mind2 and if it be hurt1 there ensues  
wrath4  ,from these considerations it   
may be seen1 that zeal is not the       
highest  degree of the love1 but that it
 is ardent love4 ,the love of one1 and  
the  correspondent love of another1 are 
like two confederates2 but when the     
love of one rises up against the love of
 another1 they become like  enemies2    
because love is the esse of a man's     
life2 therefore he that  assaults the   
love1 assaults the life itself2 and in  
such case there  ensues a state of wrath
 against the assailant1 like the state  

of every  man whose life is attempted by
 another4 ,such wrath is attendant on   
every  love1 even that which is most    
pacific1 as is very manifest in the case
  of hens1 geese1 and birds of every    
kind2 which1 without any fear1 rise     
against and fly at those who injure     
their young1 or rob them of their  meat4
 ,that some beasts are seized with      
anger1 and wild beasts with fury1  if   
their young are attacked1 or their prey 
taken from them1 is well  known4 ,the   
reason why love is said to burn like    
fire is1 because love is  spiritual     
heat1 originating in the fire of the    
angelic sun1 which is  pure love4 ,that 
love is heat as it were from fire1      
evidently appears  from the heat of     
living bodies1 which is from no other   
source than from  their love2 also from 
the circumstance that men grow warm and 
are  inflamed according to the          
exaltation of their love4 ,from these   
considerations it is manifest1 that zeal
 is like the ardent fire of  love4      

#cei4 ,,ii4 ,,the ,,burning ,,or ,,flame
 ,,of ,,that ,,love1 ,,which ,,is       
,,zeal1 ,,is ,a  ,,spiritual ,,burning  
,,or ,,flame1 ,,arising ,,from ,,an     
,,infestation ,,and ,,assault ,,of      
,,the ,,love4 ,that zeal is a spiritual 
burning or flame1 is evident from  what 
has been said above4 ,as love in the    
spiritual world is heat arising  from   
the sun of that world1 therefore also   
love at a distance appears  there as    
flame3 it is thus that celestial love   
appears with the angels  of heaven2 and 
thus also infernal love appears with the
 spirits of hell3  but it is to be      
observed1 that that flame does not burn 
like the flame  of the natural world4   
,the reason why zeal arises from an     
assault of the  love is1 because love is
 the heat of every one's life2 wherefore
 when  the life's love is assaulted1 the
 life's heat kindles itself1 resists1   
and bursts forth against the assailant1 
and acts as an enemy by virtue  of its  
own strength and ability1 which is like 

flame bursting from a  fire upon him who
 stirs it3 that it is like fire1 appears
 from the  sparkling of the eyes from   
the face being inflamed1 also from the  
tone  of the voice and the gestures4    
,this is the effect of love1 as being   
the  heat of life1 to prevent its       
extinction1 and with it the extinction  
of  all cheerfulness1 vivacity1 and     
perceptibility of delight1 grounded in  
its own love4    #cfj4 ,it may be       
expedient here to show how the love by  
being assaulted is  inflamed and kindled
 into zeal1 like fire into flame4 ,love 
resides in a  man's will2 nevertheless  
it is not inflamed in the will itself1  
but in  the understanding2 for in the   
will it is like fire1 and in the        
understanding like flame4 ,love in the  
will knows nothing about itself1        
because there it is not sensible of     
anything relating to itself1 neither    
does it there act from itself2 but this 
is done in the understanding and  its   
thought3 when therefore the will is     

assaulted1 it provokes itself to  anger 
in the understanding1 which is effected 
by various reasonings4  ,these          
reasonings are like pieces of wood1     
which the fire inflames1 and  which     
thence burn3 they are therefore like so 
much fuel1 or so many  combustible      
matters which give occasion to that     
spiritual flame1 which  is very         
variable4    #cfa4 ,we will here unfold 
the true reason why a man becomes       
inflamed in  consequence of an assault  
of his love4 ,the human form in its     
inmost  principles is from creation a   
form of love and wisdom4 ,in man there  
are  all the affections of love1 and    
thence all the perceptions of wisdom1   
compounded in the most perfect order1 so
 as to make together what is  unanimous1
 and thereby a one4 ,those affections   
and perceptions are  rendered           
substantial2 for substances are their   
subjects4 ,since therefore  the human   
form is compounded of these1 it is      
evident that1 if the love  is assaulted1

 this universal form also1 with         
everything therein1 is  assaulted at the
 same instant1 or together with it4 ,and
 as the desire to  continue in its form 
is implanted from creation in all living
 things1  therefore this principle      
operates in every general compound by   
derivation from the singulars of which  
it is compounded1 and in the  singulars 
by derivation from the general compound3
 hence when the love  is assaulted1 it  
defends itself by its understanding1 and
 the  understanding 7defends itself7 by 
rational and imaginative principles1    
whereby it represents to itself the     
event2 especially by such as act in     
unity with the love which is assaulted3 
and unless this was the case the  above 
form would wholly fall to pieces1 in    
consequence of the privation  of that   
love4 ,hence then it is that love1 in   
order to resist assaults1  hardens the  
substance of its form1 and sets them    
erect1 as it were in  crests1 like so   
many sharp prickles1 that is1 crisps    

itself2 such is the  provoking of love  
which is called zeal3 wherefore if there
 is no  opportunity of resistance1 there
 arise anxiety and grief1 because it    
foresees the extinction of interior life
 with its delights4 ,but on the  other  
hand1 if the love is favored and        
cherished1 the above form  unbends1     
softens1 and dilates itself2 and the    
substances of the form  become gentle1  
mild1 meek1 and alluring4    #cfb4      
,,iii4 ,,the ,,quality ,,of ,a ,,man',s 
,,zeal ,,is ,,according ,,to ,,the      
,,quality ,,of ,,his  ,,love2 ,,thus    
,,it ,,differs ,,according ,,as ,,the   
,,love ,,is ,,good ,,or ,,evil4 ,since  
zeal  is of love1 it follows that its   
quality is such as the quality of the   
love is2 and as there are in general two
 loves1 the love of what is good  and   
thence of what is true1 and the love of 
what is evil and thence of  what is     
false1 hence in general there is a zeal 
in favor of what is good  and thence of 
what is true1 and in favor of what is   

evil and thence of  what is false4 ,but 
it is to be noted1 that of each love    
there is an  infinite variety4 ,this is 
very manifest from the angels of heaven 
and  the spirits of hell2 both of whom  
in the spiritual world are the forms  of
 their respective love2 and yet there is
 not one angel of heaven  absolutely    
like another as to face1 speech1 gait1  
gesture1 and manner2  nor any spirit of 
hell2 yea neither can there be to       
eternity1 howsoever  they be multiplied 
into myriads of myriads4 ,hence it is   
evident1 that  there is an infinite     
variety of loves1 because there is of   
their forms4  ,the case is the same with
 zeal1 as being of the love2 the zeal of
 one  cannot be absolutely like or the  
same with the zeal of another4 ,in      
general there are the zeal of a good and
 the zeal of an evil love4    #cfc4     
,,iv4 ,,the ,,zeal ,,of ,a ,,good ,,love
 ,,and ,,the ,,zeal ,,of ,,an ,,evil    
,,love ,,are ,,alike  ,,in ,,externals1 
,,but ,,altogether ,,different ,,in     

,,internals4 ,zeal in externals1  with  
every one1 appears like anger and wrath2
 for it is love enkindled  and inflamed 
to defend itself against a violator1 and
 to remove him4 ,the  reason why the    
zeal of a good love and the zeal of an  
evil love appear  alike in externals is1
 because in both cases love while it is 
in zeal1  burns2 but with a good man    
only in externals1 whereas with an evil 
man  it burns in both externals and     
internals2 and when internals are not   
regarded1 the zeals appear alike in     
externals2 but that they are  altogether
 different in internals will be seen in 
the next article4 ,that  zeal appears in
 externals like anger and wrath1 may be 
seen and heard  from all those who speak
 and act from zeal2 as for example1 from
 a  priest while he is preaching from   
zeal1 the tone of whose voice is high1  
vehement1 sharp1 and harsh2 his face is 
heated and perspires2 he exerts         
himself1 beats the pulpit1 and calls    
forth fire from hell against those  who 

do evil3 and so in many other cases4    
#cfd4 ,in order that a distinct idea may
 be formed of zeal as influencing  the  
good1 and of zeal as influencing the    
wicked1 and of their  dissimilitude1 it 
is necessary that some idea be          
previously formed of  men's internals   
and externals4 ,for this purpose1 let us
 take a common  idea on the subject1 as 
being adapted to general apprehension1  
and let  it be exhibited by the case of 
a nut or an almond1 and their kernels4  
,with the good1 the internals are like  
the kernels within as to their          
soundness and goodness1 encompassed with
 their usual and natural husk2  with the
 wicked1 the case is altogether         
different1 their internals are  like    
kernels which are either not eatable    
from their bitterness1 or  rotten1 or   
worm-eaten2 whereas their externals are 
like the shells or  husks of those      
kernels1 either like the natural shells 
or husks1 or  shining bright like       
shell-fish1 or speckled like the stones 

called  irises1 ,such is the appearance 
of their externals1 within which the    
above-mentioned internals lie concealed4
 ,the case is the same with their  zeal4
    #cfe4 ,v4 ,,the ,,zeal ,,of ,a      
,,good ,,love ,,in ,,its ,,internals    
,,contains ,a ,,hidden ,,store  ,,of    
,,love ,,and ,,friendship2 ,,but ,,this 
,,zeal ,,of ,,an ,,evil ,,love ,,in     
,,its ,,internals  ,,contains ,a        
,,hidden ,,store ,,of ,,hatred ,,and    
,,revenge4 ,it was said just above1     
that zeal in externals appears like     
anger and wrath1 as well with those  who
 are in a good love1 as with those who  
are in an evil love3 but  whereas the   
internals are different1 the anger and  
wrath in each case  differs from that of
 the other1 and the difference is as    
follows3 #a4 ,the  zeal of a good love  
is like a heavenly flame1 which in one  
case bursts  out upon another1 but only 
defends itself1 and that against a      
wicked  person1 as when he rushes into  
the fire and is burnt3 but the zeal of  

an  evil love is like an infernal flame1
 which of itself bursts forth and       
rushes on1 and is desirous to consume   
another4 #b4 ,the zeal of a good  love  
instantly burns away and is allayed when
 the assailant ceases to  assault2 but  
the zeal of an evil love continues and  
is not extinguished4  #c4 ,this is      
because the internal of him who is in   
the love of good is in  itself mild1    
soft1 friendly1 and benevolent2         
wherefore when his  external1 with a    
view of defending itself1 is fierce1    
harsh1 and  haughty1 and thereby acts   
with rigor1 still it is tempered by the 
good  in which he is internally3 it is  
otherwise with the wicked2 with such    
the internal is unfriendly1 without     
pity1 harsh1 breathing hatred and       
revenge1 and feeding itself with their  
delights2 and although it is            
reconciled1 still those evils lie       
concealed as fires in wood underneath   
the embers2 and these fires burst forth 
after death1 if not in this  world4     

#cff4 ,since zeal in externals appears  
alike both in the good and the  wicked1 
and since the ultimate sense of the     
,word consists of  correspondence and   
appearances1 therefore in the ,word1 it 
is very often  said of ,jehovah that he 
is angry and wrathful1 that he revenges1
  punishes1 casts into hell1 with many  
other things which are appearances  of  
zeal in externals2 hence also it is that
 he is called zealous3  whereas there is
 not the least of anger1 wrath1 and     
revenge in him2 for  he is essential    
mercy1 grace and clemency1 thus         
essential good1 in whom  it is          
impossible such evil passions can exist4
 ,but on this subject see  more         
particulars in the treatise on ,,heaven 
,,and ,,hell1 n4 #ede-eej2 and in  the  
,,apocalypse ,,revealed1 n4 #did1 #dih1 
#ebe1 #gad1 #hjf4    #cfg4 ,,vi4 ,,the  
,,zeal ,,of ,,conjugial ,,love ,,is     
,,called ,,jealousy4 ,zeal in favor of  
truly conjugial love is the chief of    
zeals2 because that love is the  chief  

of loves1 and its delights1 in favor of 
which also zeal operates1  are the chief
 delights2 for1 as was shewn above1 that
 love is the head  of all loves4 ,the   
reason of this is1 because that love    
induces in a wife  the form of love1 and
 in a husband the form of wisdom2 and   
from these  forms united into one1      
nothing can proceed but what savors of  
wisdom and  at the same time of love4   
,as the zeal of conjugial love is the   
chief of  zeals1 therefore it is called 
by a new name1 ,,jealousy1 which is the 
very  type of zeal4    #cfh4 ,,vii4     
,,jealousy ,,is ,,like ,,an ,,ardent    
,,fire ,,against ,,those ,,who ,,infest 
,,love  ,,exercised ,,towards ,a        
,,married ,,partner1 ,,and ,,like ,a    
,,terrible ,,fear ,,for ,,the  ,,loss   
,,of ,,that ,,love4 ,the subject here   
treated of is jealousy of those who  are
 in spiritual love with a married       
partner2 in the following article  we   
shall treat of the jealousy of those who
 are in natural love2 and  afterwards of

 the jealousy of those who are in love  
truly conjugial4  ,with those who are in
 spiritual love the jealousy is various1
 because  their love is various2 for one
 love1 whether spiritual or natural1 is 
never altogether alike with two persons1
 still less with several4 ,the  reason  
why spiritual jealousy1 or jealousy with
 the spiritual1 is like  an ardent fire 
raging against those who infest their   
conjugial love1 is1  because with them  
the first principle of love is in the   
internals of  each party1 and their love
 from its first principle follows its   
principiates1 even to its ultimates1 by 
virtue of which ultimates and at  the   
same time of first principles1 the      
intermediates which are of the  mind and
 body1 are kept in lovely connection4   
,these1 being spiritual1 in  their      
marriage regard union as an end1 and in 
union spiritual rest and  the           
pleasantness thereof3 now1 as they have 
rejected disunion from their  minds1    
therefore their jealousy is like a fire 

stirred up and darting  forth against   
those who infest them4 ,the reason why  
it is also like a  terrible fear is1    
because their spiritual love intends    
that they be one2  if therefore there   
exists a chance1 or happens an          
appearance of  separation1 a fear ensues
 as terrible as when two united parts   
are torn  asunder4 ,this description of 
jealousy was given me from heaven by    
those  who are in spiritual conjugial   
love2 for there are a natural1 a        
spiritual1 and a celestial conjugial    
love2 concerning the natural and  the   
celestial conjugial love1 and their     
jealousy1 we shall take occasion  to    
speak in the two following articles4    
#cfi4 ,,viii4 ,,there ,,is ,,spiritual  
,,jealousy ,,with ,,monogamists1 ,,and  
,,natural  ,,with ,,polygamists4 ,the   
reason why spiritual jealousy exists    
with  monogamists is1 because they alone
 can receive spiritual conjugial love1  
as has been abundantly shewn above4 ,it 
is said that it exists2 but the  meaning

 is that it is capable of existing4     
,that it exists only with a  very few in
 the ,christian world1 where there are  
monogamical marriages1  but that still  
it is capable of existing there1 has    
also been confirmed  above4 ,that with  
polygamists conjugial love is natural1  
may be seen in  the chapter on          
,polygamy1 n4 #cde1 #cdg2 in like manner
 jealousy is natural  in the same case1 
because this follows love4 ,what the    
quality of  jealousy is among           
polygamists1 we are taught from the     
relations of those  who have been       
eyewitnesses of its effects among the   
orientals3 these  effects are1 that     
wives and concubines are guarded as     
prisoners in  work-houses1 and are      
withheld from and prohibited all        
communication with  men2 that into the  
women's apartments1 or the closets of   
their  confinement1 no man is allowed to
 enter unless attended by a eunuch2 and 
that the strictest watch it set to      
observe whether any of the women look   

with a lascivious eye or countenance at 
a man as he passes2 and that if  this be
 observed1 the woman is sentenced to the
 whip2 and in case she  indulges her    
lasciviousness with any man1 whether    
introduced secretly  into her apartment1
 or from home1 she is punished with     
death4    #cgj4 ,from these             
considerations it is plainly seen what  
is the quality of  the fire of jealousy 
into which polygamical conjugial love   
enkindles  itself1--that it is into     
anger and revenge2 into anger with the  
meek1  and into revenge with the fierce4
 ,the reason of this effect is1 because 
their love is natural1 and does not     
partake of anything spiritual4 ,this  is
 a consequence of what is demonstrated  
in the chapter on  ,polygamy1--that     
polygamy is lasciviousness1 n4 #cde2 and
 that a  polygamist1 so long as he      
remains such1 is natural1 and cannot    
become  spiritual1 n4 #cdg4 ,but the    
fire of jealousy is different with      
natural  monogamists1 whose love is     

inflamed not so much against the women  
as  against those who do violence1      
becoming anger against the latter1 and  
cold against the former3 it is otherwise
 with polygamists1 whose fire of        
jealousy burns also with the rage of    
revenge3 this likewise is one of  the   
reasons why1 after the death of         
polygamists1 their concubines and  wives
 are for the most part set free1 and are
 sent to seraglios not  guarded1 to     
employ themselves in the various elegant
 arts proper to  women4    #cga4 ,,ix4  
,,jealousy ,,with ,,those ,,married     
,,partners ,,who ,,tenderly ,,love      
,,each  ,,other1 ,,is ,a ,,just ,,grief 
,,grounded ,,in ,,sound ,,reason ,,lest 
,,conjugial ,,love  ,,should ,,be       
,,divided1 ,,and ,,should ,,thereby     
,,perish4 ,all love is attended with    
fear and grief2 fear lest it should     
perish1 and grief in case it  perishes3 
it is the same with conjugial love2 but 
the fear and grief  attending this love 
is called zeal or jealousy4 ,the reason 

why this  zeal1 with married partners   
who tenderly love each other1 is just   
and  grounded in sound reason1 is1      
because it is at the same time a fear   
for  the loss of eternal happiness1 not 
only of its own but also of its  married
 partner's1 and because also it is a    
defence against adultery4 ,in  respect  
to the first consideration1--that it is 
a just fear for the loss  of its own    
eternal happiness and of that of its    
married partner1 it  follows from every 
thing which has been heretofore adduced 
concerning  love truly conjugial2 and   
also from this consideration1 that      
married  partners derive from that love 
the blessedness of their souls1 the     
satisfaction of their minds1 the delight
 of their bosoms1 and the  pleasure of  
their bodies2 and since these remain    
with them to eternity1  each party has a
 fear for eternal happiness4 ,that the  
above zeal is a  just defence against   
adulteries1 is evident3 hence it is like
 a fire  raging against violation1 and  

defending itself against it4 ,from these
  considerations it is evident1 that    
whoever loves a married partner         
tenderly1 is also jealous1 but is just  
and discreet according to the  man's    
wisdom4    #cgb4 ,it was said1 that in  
conjugial love there is implanted a fear
 lest  it should be divided1 and a grief
 lest it should perish1 and that its    
zeal is like a fire raging against      
violation4 ,some time ago1 when         
meditating on this subject1 ,i asked the
 zealous angels concerning the  seat of 
jealousy8 ,they said1 that it is in the 
understanding of the man  who receives  
the love of a married partner and       
returns it2 and that its  quality there 
is according to his wisdom3 they said   
further1 that  jealousy has in it       
somewhat in common with honor1 which    
also resides in  conjugial love2 for he 
that loves his wife1 also honors her4   
,in regard  to zeal's residing with a   
man in his understanding1 they assigned 
this  reason2 because conjugial love    

defends itself by the understanding1 as 
good does by truth2 so the wife defends 
those things which are common  with the 
man1 by her husband2 and that on this   
account zeal is implanted  in the men1  
and by them1 and for their sake1 in the 
women4 ,to the  question as to the      
region of the mind in which jealousy    
resides with the  men1 they replied1 in 
their souls1 because it is also a       
defence against  adulteries2 and because
 adulteries principally destroy         
conjugial love1  that when there is     
danger of the violation of that love1   
the man's  understanding grows hard1 and
 becomes like a horn1 with which he     
strikes  the adulterer4    #cgc4 ,x4    
,,jealousy ,,with ,,married ,,partners  
,,who ,,do ,,not ,,love ,,each ,,other1 
,,is  ,,grounded ,,in ,,several         
,,causes2 ,,arising ,,in ,,some         
,,instances ,,from ,,various  ,,mental  
,,weaknesses4 ,the causes why married   
partners who do not mutually  love each 
other1 are yet jealous1 are principally 

the honor resulting  from power1 the    
fear of defamation with respect both to 
the man himself  and also to his wife1  
and the dread lest domestic affairs     
should fall  into confusion4 ,it is well
 known that the men have honor resulting
 from  power1 that is1 that they are    
desirous of being respected in          
consequence  thereof2 for so long as    
they have this honor1 they are as it    
were of an  elevated mind1 and not      
dejected when in the company of men and 
women3 to  this honor also is attached  
the name of bravery2 wherefore military 
officers have it more than others4 ,that
 the fear of defamation1 with  respect  
both to the man himself and also to his 
wife1 is a cause of  jealousy that      
agrees with the foregoing3 to which may 
be added1 that  living with a harlot1   
and debauched practices in a house1 are 
accounted  infamous4 ,the reason why    
some are jealous through a dread lest   
their  domestic affairs should fall into
 confusion1 is because1 so far as this  

is the case1 the husband is made light  
of1 and mutual services and aids  are   
withdrawn2 but with some in process of  
time this jealousy ceases and  is       
annihilated1 and with some it is changed
 into the mere semblance of  love4      
#cgd4 ,that jealousy in certain cases   
arises from various mental  weaknesses1 
is not unknown in the world2 for there  
are jealous persons1  who are           
continually thinking that their wives   
are unfaithful1 and  believe them to be 
harlots1 merely because they hear or see
 them talk in  a friendly manner with or
 about men4 ,there are several vitiated 
affections of the mind which induce this
 weakness2 the principal of  which is a 
suspicious fancy1 which if it be long   
cherished1 introduces  the mind into    
societies of similar spirits1 from      
whence it cannot  without difficulty be 
rescued2 it also confirms itself in the 
body1 by  rendering the serum1 and      
consequently the blood1 viscous1        
tenacious1  thick1 slow1 and acrid1 a   

defect of strength also increases it2   
for the  consequence of such defect is1 
that the mind cannot be elevated from   
its  suspicious fancies2 for the        
presence of strength elevates1 and its  
absence depresses1 the latter causing   
the mind to sink1 give way1 and  become 
feeble2 in which case it immerses itself
 more and more in the  above fancy1 till
 it grows delirious1 and thence takes   
delight in  quarrelling1 and1 so far as 
is allowable1 in abuse4    #cge4 ,there 
are also several countries1 which more  
than others labor  under this weakness  
of jealousy3 in these the wives are     
imprisoned1 are  tyrannically shut out  
from conversation with men1 are         
prevented from  even looking at them    
through the windows1 by blinds drawn    
down1 and are  terrified by threats of  
death if the cherished suspicion shall  
appear  well grounded2 not to mention   
other hardships which the wives in those
  countries suffer from their jealous   
husbands4 ,there are two causes of  this

 jealousy2 one is1 an imprisonment and  
suffocation of the thoughts  in the     
spiritual things of the church2 the     
other is1 an inward desire of  revenge4 
,as to the first cause1--the            
imprisonment and suffocation of the     
thoughts in the spiritual things of the 
church1 its operation and effect  may be
 concluded from what has been proved    
above1--that everyone has  conjugial    
love according to the state of the      
church with him1 and as the  church is  
from the ,lord1 that that love is solely
 from the ,lord1 n4 #acj1  #aca2 when   
therefore1 instead of the ,lord1 living 
and deceased men are  approached and    
invoked1 it follows1 that the state of  
the church is such  that conjugial love 
cannot act in unity with it2 and the    
less so while  the mind is terrified    
into that worship by the threats of a   
dreadful  prison3 hence it comes to     
pass1 that the thoughts1 together with  
the  expressions of them in             
conversation1 are violently seized and  

suffocated2 and when they are           
suffocated1 there is an influx of such  
things as are either contrary to the    
church1 or imaginary in favor of  it2   
the consequence of which is1 heat in    
favor of harlots and cold  towards a    
married partner2 from which two         
principles prevailing together  in one  
subject1 such an unconquerable fire of  
jealousy flows forth4 ,as  to the second
 cause1--the inward desire of revenge1  
this altogether  checks the influx of   
conjugial love1 and swallows it up1 and 
changes the  delight thereof1 which is  
celestial1 into the delight of revenge1 
which  is infernal2 and the proximate   
determination of this latter is to the  
wife4 ,there is also an appearance1 that
 the unhealthiness of the  atmosphere1  
which in those regions is impregnated   
with the poisonous  exhalations of the  
surrounding country1 is an additional   
cause4    #cgf4 ,,xi4 ,,in ,,some       
,,instances ,,there ,,is ,,not ,,any    
,,jealousy2 ,,and ,,this ,,also ,,from  

,,various ,,causes4 ,there are several  
causes of there being no jealousy1 and  
of its ceasing4 ,the absence of jealousy
 is principally with those who  make no 
more account of conjugial than of       
adulterous love1 and at the  same time  
are so void of honorable feeling as to  
slight the reputation  of a name3 they  
are not unlike married pimps4 ,there is 
no jealousy  likewise with those who    
have rejected it from a confirmed       
persuasion  that it infests the mind1   
and that it is useless to watch a wife1 
and  that to do so serves only to incite
 her1 and that therefore it is better   
to shut the eyes1 and not even to look  
through the key-hole1 lest any  thing   
should be discovered4 ,some have        
rejected jealousy on account of  the    
reproach attached to the name1 and under
 the idea that any one who  is a real   
man1 is afraid of nothing3 some have    
been driven to reject it  lest their    
domestic affairs should suffer1 and also
 lest they should  incur public censure 

in case the wife was convicted of the   
disorderly  passion of which she is     
accused4 ,moreover jealousy passes off  
into no  jealousy with those who grant  
license to their wives1 either from a   
want  of ability1 or with a view to the 
procreation of children for the sake  of
 inheritance1 also in some cases with a 
view to gain1 and so forth4  ,there are 
also disorderly marriages1 in which1 by 
mutual consent1 the  licence of         
unlimited amour is allowed to each      
party1 and yet they are  civil and      
complaisant to each other when they     
meet4    #cgg4 ,,xii4 ,,there ,,is ,a   
,,jealousy ,,also ,,in ,,regard ,,to    
,,concubines1 ,,but ,,not ,,such  ,,as  
,,in ,,regard ,,to ,,wives4 ,jealousy in
 regard to wives originates in a man's  
inmost principles2 but jealousy in      
regard to concubines originates in      
external principles2 they therefore     
differ in kind4 ,the reason why         
jealousy in regard to wives originates  
in inmost principles is1 because        

conjugial love resides in them3 the     
reason why it resides there is1  because
 marriage from the eternity of its      
compact established by  covenant1 and   
also from an equality of right1 the     
right of each party  being transferred  
to the other1 unites souls1 and lays a  
superior  obligation on minds3 this     
obligation and that union1 once         
impressed1  remain inseparable1 whatever
 be the quality of the love afterwards1 
whether it be warm or cold4 ,hence it is
 that an invitation to love  coming from
 a wife chills the whole man from the   
inmost principles to  the outermost2    
whereas an invitation to love coining   
from a concubine  has not the same      
effect upon the object of her love4 ,to 
jealousy in  regard to a wife is added  
the earnest desire of reputation with a 
view  to honor2 and there is no such    
addition to jealousy in regard to a     
concubine4 ,nevertheless both kinds of  
jealousy vary according to the  seat of 
the love received by the wife and by the

 concubine2 and at the  same time       
according to the state of the judgment  
of the man receiving  it4    #cgh4      
,,xiii4 ,,jealousy ,,likewise ,,exists  
,,among ,,beasts ,,and ,,birds4 ,that it
  exists among wild beasts1 as lions1   
tigers1 bears1 and several others1      
while they have whelps1 is well known2  
and also among bulls1 although  they    
have not calves3 it is most conspicuous 
among dung-hill cocks1 who  in favor of 
their hens fight with their rivals even 
to death3 the reason  why the latter    
have such jealousy is1 because they are 
vain-glorious  lovers1 and the glory of 
that love cannot endure an equal2 that  
they are  vain-glorious lovers1 above   
every genus and species of birds1 is    
manifest from their gestures1 nods1     
gait1 and tone of voice4 ,that the      
glory of honor with men1 whether lovers 
or not1 excites1 increases1 and         
sharpens jealousy1 has been confirmed   
above4    #cgi4 ,,xiv4 ,,the ,,jealousy 
,,of ,,men ,,and ,,husbands ,,is        

,,different ,,from ,,that ,,of  ,,women 
,,and ,,wives4 ,the differences cannot  
however be distinctly pointed  out1     
since the jealousy of married partners  
who love each other  spiritually1       
differs from that of married partners   
who love each other  merely naturally1  
and differs again with those who        
disagree in minds1  and also with those 
who have subjected their consorts to the
 yoke of  obedience4 ,the jealousies of 
men and of women considered in          
themselves  are different1 because from 
different origins3 the origin of the    
jealousies of men is in the             
understanding1 whereas of women it is in
 the  will applied to the understanding 
of the husband3 the jealousy of a man   
therefore1 is like a flame of wrath and 
anger2 whereas that of a woman  is like 
a fire variously restrained1 by fear1 by
 regard to the husband1  by respect to  
her own love1 and by her prudence in not
 revealing this  love to her husband by 
jealousy3 they differ also because wives

 are  loves1 and men recipients thereof2
 and wives are unwilling to squander    
their love upon the men1 but the case is
 not so with the recipients  towards the
 wives4 ,with the spiritual1 however1 it
 is otherwise2 with  these the jealousy 
of the man is transferred into the wife1
 as the love  of the wife is transferred
 into the husband2 therefore with each  
party  it appears like itself against   
the attempts of a violator2 but the     
jealousy of the wife is inspired into   
the husband against the attempts  of the
 violating harlot1 which is like grief  
weeping1 and moving the  conscience4    
99       99       99       99       99  
#chj4 ,to the above ,i shall add two    
,,memorable ,,relations4 ,i was once in 
much amazement at the great multitude of
 men who ascribe creation1 and          
consequently whatever is under the sun  
and above it1 to nature2  expressing the
 real sentiments of their hearts as to  
the visible things  of the world1 by    
this question1 ,what are these but the  

works of  nature8 ,and when they are    
asked why they ascribe them to nature   
and not  to ,god1 when nevertheless they
 occasionally join in the general       
confession1 that ,god has created       
nature1 and therefore they might as     
well ascribe creation to ,god as to     
nature1 they return for answer1 with  an
 internal tone of voice1 which is       
scarcely audible1 ,what is ,god but     
nature8 ,from this persuasion concerning
 nature as the creator of the  universe1
 and from this folly which has to them  
the semblance of wisdom1  all such      
persons appear so full of their own     
importance1 that they  regard all those 
who acknowledge the creation of the     
universe to be from  ,god1 as so many   
ants which creep along the ground and   
tread in a beaten  path1 and in some    
cases as butterflies which fly in the   
air2 ridiculing  their opinions as      
dreams because they see what they do not
 see1 and  deciding all by the question1
 ,who has seen ,god1 and who has not    

seen  nature8 ,while ,i was thus amazed 
at the great multitude of such persons1 
there stood near me an angel1 who asked 
me1 ,what is the subject of your        
meditation8 ,i replied1 ,it is          
concerning the great multitude of such  
as  believe that nature created the     
universe4 ,the angel then said to me1   
,all hell consists of such persons1 who 
are there called satans and  devils2    
satans1 if they have confirmed          
themselves in favor of nature to  the   
denial of ,god1 and devils1 if they have
 lived wickedly1 and thereby  rejected  
all acknowledgement of ,god from their  
hearts2 but ,i will lead  you to the    
gymnasia1 which are in the south-west1  
where such persons  dwell1 having not   
yet departed to their infernal abodes4  
,he took me by  the hand and led me     
there4 ,i saw some small houses1 in     
which were  apartments for the studious1
 and in the midst of them one which     
served  as a principal hall to the rest4
 ,it was constructed of a pitchy kind of

  stone1 covered with a sort of glazed  
plates1 that seemed to sparkle with     
gold and silver1 like the stones called 
,glades ,mari2 and here and  there were 
interspersed shells which glittered in  
like manner4 ,we  approached and knocked
 at the door1 which was presently opened
 by one  who bade us welcome4 ,he then  
went to the table1 and fetched four     
books1  and said1 ,these books are the  
wisdom which is at this day the         
admiration of many kingdoms3 this book  
or wisdom is the admiration of  many in 
,france1 this of many in ,germany1 this 
of some in ,holland1 and  this of some  
in ,england3 ,he further said1 ,if you  
wish to see it1 ,i  will cause these    
four books to shine brightly before your
 eyes3 he then  poured forth and spread 
around them the glory of his own        
reputation1 and  the books presently    
shone as with light2 but this light     
instantly  vanished from our sight4 ,we 
then asked him what he was now writing8 
,he  replied1 that he was now about to  

bring forth from his treasures1 and     
publish to the world1 things of inmost  
wisdom1 which would be comprised  under 
these general heads3 ,i4 ,whether nature
 be derived from life1 or  life from    
nature4 ,,ii4 ,whether the centre be    
derived from the expanse1 or  the       
expanse from the centre4 ,,iii4 ,on the 
centre and the expanse of  nature and of
 life4 ,having said this1 he reclined on
 a couch at the  table2 but we walked   
about in his spacious study4 ,he had a  
candle on the  table1 because the light 
of the sun never shone in that room1 but
 only  the nocturnal light of the moon2 
and what surprised me1 the candle       
seemed to be carried all round the room1
 and to illuminate it2 but1 for  want of
 being snuffed1 it gave but little      
light4 ,while he was writing1  we saw   
images in various forms flying from the 
table towards the walls1  which in that 
nocturnal moon-light appeared like      
beautiful ,indian birds2  but on opening
 the door1 lo6 in the light of the sun  

they appeared like  birds of the        
evening1 with wings like network2 for   
they were semblances  of truth made     
fallacies by being confirmed1 which he  
had ingeniously  connected together into
 series4 ,after attending some time to  
this sight1  we approached the table1   
and asked him what he was then writing8 
,he  replied1 ,on the first general     
head1 ,,whether ,,nature ,,be ,,derived 
,,from  ,,life1 ,,or ,,life ,,from      
,,nature2 and on this question he said1 
that he could  confirm either side1 and 
cause it to be true2 but as something   
lay  concealed within which excited his 
fears1 therefore he durst only  confirm 
this side1 that nature is of life1 that 
is1 from life1 but not  that life is of 
nature1 that is1 from it4 ,we then      
civilly requested him  to tell us1 what 
lay concealed within1 which excited his 
fears8 ,he  replied1 he was afraid lest 
he should be called a naturalist1 and so
 an  atheist1 by the clergy1 and a man  
of unsound reason by the laity2 as  they

 both either believe from a blind       
credulity1 or see from the sight  of    
those who confirm that credulity4 ,but  
just then1 being impelled by a  kind of 
indignant zeal for the truth1 we        
addressed him in saying1  ,friend1 you  
are much deceived2 your wisdom1 which is
 only an ingenious  talent for writing1 
has seduced you1 and the glory of       
reputation has led  you to confirm what 
you do not believe4 ,do you know that   
the human mind  is capable of being     
elevated above sensual things1 which are
 derived  into the thoughts from the    
bodily senses1 and that when it is so   
elevated1 it sees the things that are of
 life above1 and those that are  of     
nature beneath8 ,what is life but love  
and wisdom8 and what is nature  but     
their recipient1 whereby they may       
produce their effects or uses8 ,can     
these possibly be one in any other sense
 than as principal and  instrumental are
 one8 ,can light be one with the eye1 or
 sound with the  ear8 ,whence are the   

senses of these organs but from life1   
and their  forms but from nature8 ,what 
is the human body but an organ of life8 
,are  not all things therein organically
 formed to produce the things which  the
 love wills and the understanding       
thinks8 ,are not the organs of the  body
 from nature1 and love and thought from 
life8 ,and are not those  things        
entirely distinct from each other8      
,raise the penetration of your          
ingenuity a little1 and you will see    
that it is the property of life to  be  
affected and to think1 and that to be   
affected is from love1 and to  think is 
from wisdom1 and each is from life2 for1
 as we have said1 love  and wisdom are  
life3 if you elevate your faculty of    
understanding a  little higher1 you will
 see that no love and wisdom exists1    
unless its  origin be somewhere or      
other1 and that its origin is wisdom    
itself1 and  thence life itself1 and    
these are ,god from whom is nature4     
,afterwards  we conversed with him about

 his second question1 ,,whether ,,the   
,,centre ,,be  ,,of ,,the ,,expanse1    
,,or ,,the ,,expanse ,,of ,,the         
,,centre2 and asked him why he          
discussed this question8 ,he replied1   
,with a view to conclude concerning  the
 centre and the expanse of nature and of
 life1 thus concerning the  origin of   
each4 ,and when we asked him what were  
his sentiments on the  subject1 he      
answered1 as in the former case1 that he
 could confirm  either side1 but for    
fear of suffering in his reputation1 he 
would  confirm that the expanse is of   
the centre1 that is1 from the centre2   
although ,i know1 said he1 that         
something existed before the sun1 and   
this in the universe throughout1 and    
that these things flowed together  of   
themselves into order1 thus into        
centres4 ,but here again we addressed   
him from the overflowing of an indignant
 zeal1 and said1 ,friend1 you  are      
insane4 ,on hearing these words1 he drew
 his couch aside from the  table1 and   

looked timidly at us1 and then listened 
to our conversation1  but with a smile  
upon his countenance1 while we thus     
proceeded3 ,what is  a surer proof of   
insanity1 than to say that the centre is
 from the  expanse8 ,by your centre we  
understand the sun1 and by your expanse 
the  universe2 and thus1 according to   
you1 the universe existed without the   
sun3 but does not the sun make nature1  
and all its properties1 which  depend   
solely on the heat and light proceeding 
from the sun by the  atmospheres8 ,where
 were those things previous to the sun's
 existence8  ,but whence they originated
 we will shew presently4 ,are not the   
atmospheres and all things which exist  
on the earth1 as surfaces1 and  the sun 
their centre8 ,what are they all without
 the sun2 or how could  they subsist a  
single moment in the sun's absence8     
,consequently what  were they all before
 the sun1 or how could they subsist8 ,is
 not  subsistence perpetual existence8  
,since therefore all the parts of nature

  derive their subsistence from the sun1
 they must of consequence derive  also  
their existence from the same origin3   
every one sees and is  convinced of this
 truth by the testimony of his own eyes4
 ,does not that  which is posterior     
subsist from what is prior1 as it exists
 from what is  prior8 ,supposing the    
surface to be the prior and the centre  
the  posterior1 would not the prior in  
such case subsist from the posterior1   
which yet is contrary to the laws of    
order8 ,how can posterior things        
produce prior1 or exterior things       
produce interior1 or grosser things     
produce purer8 consequently1 how can    
surfaces1 which constitute the  expanse1
 produce centres8 ,who does not see that
 this is contrary to the  laws of       
nature8 ,we have adduced these arguments
 from a rational  analysis1 to prove    
that the expanse exists from the centre1
 and not the  centre from the expanse2  
nevertheless every one who sees aright1 
sees it  to be so without the help of   

such arguments4 ,you have asserted1 that
 the  expanse flowed together of itself 
into a centre2 did it thus flow by      
chance into so wonderful and stupendous 
an order1 where one thing exists  for   
the sake of another1 and everything for 
the sake of man1 and with a  view to his
 eternal life8 ,is it possible that     
nature from any principle  of love1 by  
any principle of wisdom1 should provide 
such things8 ,and can  nature make      
angels of men1 and heaven of angels8    
,ponder and consider  these things3 and 
your idea of nature existing from nature
 will fall to  the ground4 ,afterwards  
we questioned him as to his former and  
present  sentiments concerning his third
 inquiry1 relating to the ,,centre ,,and
  ,,expanse ,,of ,,nature ,,and ,,of    
,,like2 whether he was of opinion that  
the centre  and expanse of life are the 
same with the centre and expanse of     
nature8  ,he replied1 that he was in    
doubt about it1 and that he formerly    
thought  that the interior activity of  

nature is life2 and that love and       
wisdom1  which essentially constitute   
the life of man1 are thence derived2 and
  that the sun's fire1 by the           
instrumentality of heat and light1      
through  the mediums of the atmospheres1
 produce those principles2 but that now1
  from what he had heard concerning the 
eternal life of men1 he began to  waver 
in his sentiments1 and that in          
consequence of such wavering1 his  mind 
was sometimes carried upwards1 sometimes
 downwards2 and that when  it was       
carried upwards1 he acknowledged a      
centre of which he had before  no idea2 
but when downwards1 he saw a centre     
which he believed to be the  only one   
that existed2 and that life is from the 
centre which before was  unknown to him2
 and nature is from the centre which he 
before believed  to be the only one     
existing2 and that each centre has an   
expanse around  it4 ,to this we said1   
,well1 if he would only respect the     
centre and  expanse of nature from the  

centre and expanse of life1 and not     
contrariwise2 and we informed him1 that 
above the angelic heaven there  is a sun
 which is pure love1 in appearance very 
like the sun of the  world2 and that    
from the heat which proceeds from that  
sun1 angels and  men derive will and    
love1 and from its light they derive    
understanding  and wisdom2 and that the 
things which are of life1 are called    
spiritual  and that those which proceed 
from the sun of the world1 are what     
contain  life1 and are called natural2  
also that the expanse of the centre of  
life is called the ,,spiritual ,,world1 
which subsists from its sun1 and  that  
the expanse of nature is called the     
,,natural ,,world1 which subsists  from 
its sun4 ,now1 since of love and wisdom 
there cannot be predicated  spaces and  
times1 but instead thereof states1 it   
follows1 that the  expanse around the   
sun of the angelic heaven is not        
extended1 but still  is in the extense  
of the natural sun1 and present with all

 living  subjects therein according to  
their receptions1 which are according to
  forms4 ,but he then asked1 ,whence    
comes the fire of the sun of the  world1
 or of nature8 ,we replied1 that it is  
derived from the sun of the  angelic    
heaven1 which is not fire1 but divine   
love proximately  proceeding from ,god1 
who is love itself4 ,as he was surprised
 at this1 we  thus proved it3 ,love in  
its essence is spiritual fire2 hence    
fire in  the ,word1 in its spiritual    
sense1 signifies love3 it is on this    
account  that priests1 when officiating 
in the temple1 pray that heavenly fire  
may fill their hearts1 by which they    
mean heavenly love3 the fire of the     
altar and of the candlestick in the     
tabernacle amongst the ,israelites1     
represented divine love3 the heat of the
 blood1 or the vital heat of men  and   
animals in general is from no other     
source than love1 which  constitutes    
their life3 hence it is that a man is   
enkindled1 grows warm1  and becomes on  

fire1 while his love is exalted into    
zeal1 anger1 and  wrath2 wherefore from 
the circumstance1 that spiritual heat1  
which is  love1 produces natural heat   
with men1 even to the kindling and      
inflaming  of their faces and limbs1 it 
may appear1 that the fire of the natural
  sun has existed from no other source  
than the fire of the spiritual sun1     
which is divine love4 ,now1 since the   
expanse originates from the centre1  and
 not the centre from the expanse1 as we 
said above1 and the centre of  life1    
which is the sun of the angelic heaven1 
is divine love proximately  proceeding  
from ,god1 who is in the midst of that  
sun2 and since the  expanse of that     
centre1 which is called the spiritual   
world1 is hence  derived2 and since from
 that sun existed the sun of the world1 
and from  the latter its expanse1 which 
is called the natural world2 it is      
evident1 that the universe was created  
by one ,god4 ,with these words we  took 
our leave1 and he attended us out of the

 court of his study1 and  conversed with
 us respecting heaven and hell1 and the 
divine government1  from a new acuteness
 of genius4    #cha4 ,,the ,,second     
,,memorable ,,relation4 ,on a time as ,i
 was looking around  into the world of  
spirits1 ,i saw at a distance a palace  
surrounded and  as it were besieged by a
 crowd2 ,i also saw many running towards
 it4  ,wondering what this could mean1  
,i speedily left the house1 and asked   
one  of those who were running1 what was
 the matter at the palace8 ,he  replied1
 that three new comers from the world   
had been taken up into  heaven1 and had 
there seen magnificent things1 also     
maidens and wives of  astonishing       
beauty2 and that being let down from    
heaven they had entered  into that      
palace1 and were relating what they had 
seen2 especially that  they had beheld  
such beauties as their eyes had never   
before seen1 or  can see1 unless        
illustrated by the light of heavenly    
aura4 ,respecting  themselves they said1

 that in the world they had been        
orators1 from the  kingdom of ,france1  
and had applied themselves to the study 
of eloquence1  and that now they were   
seized with a desire of making an       
oration on the  origin of beauty4 ,when 
this was made known in the              
neighbourhood1 the  multitude flocked   
together to hear them4 ,upon receiving  
this  information1 ,i hastened also     
myself1 and entered the palace1 and saw 
the  three men standing in the midst1   
dressed in long robes of a sapphire     
color1 which1 having threads of gold in 
their texture at every change of        
posture shone as if they had been       
golden4 ,they stood ready to speak      
behind a kind of stage2 and presently   
one of them rose on a step behind  the  
stage1 and delivered his sentiments     
concerning the origin of the  beauty of 
the female sex1 in the following words4 
#chb4 ,what is the origin of beauty but 
love1 which1 when it flows into  the    
eyes of youths1 and sets them on becomes

 beauty8 therefore love and  beauty are 
the same thing2 for love1 from an inmost
 principle1 tinges  the face of a       
marriageable maiden with a kind of      
flame1 from the  transparence of which  
is derived the dawn and bloom of her    
life4 ,who  does not know that the flame
 emits rays into her eyes1 and spreads  
from  these as centres into the         
countenance1 and also descends into the 
breast1 and sets the heart on fire1 and 
thereby affects 7a youth71 just  as a   
fire with its heat and light affects a  
person standing near it8  ,that heat is 
love1 and that light is the beauty of   
love4 ,the whole world  is agreed1 and  
firm in the opinion1 that every one is  
lovely and  beautiful according to his  
love3 nevertheless the love of the male 
sex  differs from that of the female4   
,male love is the love of growing wise1 
and female love is that of loving the   
love of growing wise in the male2  so   
far therefore as a youth is the love of 
growing wise1 so far he is  lovely and  

beautiful to a maiden2 and so far as a  
maiden is the love of  a youth's wisdom1
 so far she is lovely and beautiful to a
 youth2  wherefore as love meets and    
kisses the love of another1 so also do  
beauties4 ,i conclude therefore1 that   
love forms beauty into a  resemblance of
 itself4    #chc4 ,after him arose a    
second1 with a view of discovering1 in a
 neat and  elegant speech1 the origin of
 beauty4 ,he expressed himself thus3 ,i 
have  heard that love is the origin of  
beauty2 but ,i cannot agree with this   
opinion4 ,what human being knows what   
love is8 ,who has ever contemplated  it 
with any idea of thought8 ,who has ever 
seen it with the eye8 ,let such  a one  
tell me where it is to be found4 ,but ,i
 assert that wisdom is the  origin of   
beauty2 in women a wisdom which lies    
concealed and stored up  in the inmost  
principles of the mind1 in men a wisdom 
which manifests  itself1 and is         
apparent4 ,whence is a man 7homo7 a man 
but from wisdom8  ,were it not so1 a man

 would be a statue or a picture4 ,what  
does a maiden  attend to in a youth1 but
 the quality of his wisdom2 and what    
does a  youth attend to in a maiden1 but
 the quality of her affection of his    
wisdom8 ,by wisdom ,i mean genuine      
morality2 because this is the wisdom of 
life4 ,hence it is1 that when wisdom    
which lies concealed1 approaches and    
embraces wisdom which is manifest1 as is
 the case interiorly in the  spirit of  
each1 they mutually kiss and unite1 and 
this is called love2  and in such case  
each of the parties appears beautiful to
 the other4 ,in  a word1 wisdom is like 
the light or brightness of fire1 which  
impresses  itself on the eyes1 and      
thereby forms beauty4    #chd4 ,after   
him the third arose1 and spoke to this  
effect3 ,it is neither  love alone nor  
wisdom alone1 which is the origin of    
beauty2 but it is  the union of love and
 wisdom2 the union of love with wisdom  
in a youth1  and the union of wisdom    
with its love in a maiden3 for a maiden 

does not  love wisdom in herself but in 
a youth1 and hence sees him as beauty1  
and  when a youth sees this in a maiden1
 he then sees her as beauty2  therefore 
love by wisdom forms beauty1 and wisdom 
grounded in love  receives it4 ,that    
this is the case1 appears manifestly in 
,heaven4 ,i have  there seen maidens and
 wives1 and have attentively considered 
their  beauties1 and have observed1 that
 beauty in maidens differs from beauty  
in wives2 in maidens being only the     
brightness1 but in wives the  splendor  
of beauty4 ,the difference appeared like
 that of a diamond  sparkling from      
light1 and of a ruby shining from fire  
together with  light4 ,what is beauty   
but the delight of the sight8 and in    
what does  this delight originate but in
 the sport of love and wisdom8 ,this    
sport  gives brilliancy to the sight1   
and this brilliancy vibrates from eye to
  eye1 and presents an exhibition of    
beauty4 ,what constitutes beauty of     
countenance1 but red and white1 and the 

lovely mixture thereof with each  other8
 and is not the red derived from love1  
and the white from wisdom8  love being  
red from its fire1 and wisdom1 white    
from its light4 ,both  these ,i have    
clearly seen in the faces of two married
 partners in  heaven2 the redness of    
white in the wife1 and the whiteness of 
red in  the husband2 and ,i observed    
that they shone in consequence of       
mutually  looking at each other4 ,when  
the third had thus concluded1 the       
assembly  applauded and cried out1 ,he  
has gained the victory4 ,then on a      
sudden1  a flaming light1 which is the  
light of conjugial love1 filled the     
house  with its splendor1 and the hearts
 of the company with satisfaction4      
99       99       99       99       99  
,,on ,,the ,,conjunction ,,of           
,,conjugial ,,love ,,with ,,the ,,love  
,,of ,,infants4    #che4 ,there are     
evident signs that conjugial love and   
the love of  infants1 which is called   
storge1 are connected2 and there are    

also  signs which may induce a belief   
that they are not connected2 for there  
is the love of infants with married     
partners who tenderly love each  other1 
and also with married partners who      
disagree entirely1 and  likewise with   
those who are separated from each other1
 and in some cases  it is more tender   
and stronger with the latter than the   
former2 but that  still the love of     
infants is always connected with        
conjugial love1 may  appear from the    
origin from which it flows in2 for      
although this origin  varies with the   
recipients1 still those loves remain    
inseparable1 just  as the first end in  
the last1 which is the effect4 ,the     
first end of  conjugial love is the     
procreation of offspring1 and the last1 
or the  effect1 is the offspring        
procreated4 ,that the first end enters  
into the  effect1 and is therein as in  
its origin1 and does not withdraw from  
it1  may be seen from a rational view of
 the orderly progression of ends and    

causes to effects4 ,but as the          
reasonings of the generality commence   
merely from effects1 and from them      
proceed to some consequences thence     
resulting1 and do not commence from     
causes1 and from them proceed           
analytically to effects1 and so forth2  
therefore the rational principles  of   
light must needs become the obscure     
principles of cloud2 whence come        
derivations from truth1 arising from    
appearances and fallacies4 ,but that  it
 may be seen that conjugial love and the
 love of infants are  interiorly        
connected1 although exteriorly          
disjointed1 we will proceed to          
demonstrate it in the following order4  
,i4 ,two universal spheres proceed  from
 the ,lord to preserve the universe in  
its created ,state2 of which  the one is
 the sphere of procreating1 and the     
other the sphere of  protecting the     
things procreated4 ,,ii4 ,these two     
universal spheres make  a one with the  
sphere of conjugial love and the sphere 

of the love of  infants4 ,,iii4 ,these  
two spheres universally and singularly  
flow into  all things of heaven1 and all
 things of the world from first to last4
  ,,iv4 ,the sphere of the love of      
infants is a sphere of protection and   
support of those who cannot protect and 
support themselves4 ,v4 ,this  sphere   
affects both the evil and the good1 and 
disposes every one to  love1 protect1   
and support his offspring from his own  
love4 ,,vi4 ,this  sphere principally   
affects the female sex1 thus mothers1   
and the male  sex1 or fathers1 by       
derivation from them4 ,,vii4 ,this      
sphere is also a  sphere of innocence   
and peace from the ,lord4 ,,viii4 ,the  
sphere of  innocence flows into infants1
 and through them into the parents1 and 
affects them4 ,,ix1 ,it also flows into 
the souls of the parents1 and  unites   
with the same sphere 7as operative7 with
 the infants2 and it is  principally    
insinuated by means of the touch4 ,x4   
,in the degree in  which innocence      

retires from infants1 affection and     
conjunction also  abate1 and this       
successively even to separation4 ,,xi4  
,a state of  rational innocence and     
peace with parents towards infants is   
grounded on  the circumstance1 that they
 know nothing and can do nothing from   
themselves1 but from others1 especially 
from the father and mother2 and  that   
this state also successively retires1 in
 proportion as they know  and have      
ability from themselves1 and not from   
others4 ,,xii4 ,the above  sphere       
advances in order from the end through  
causes into effects and  makes periods2 
whereby creation is preserved in the    
state foreseen and  provided for4       
,,xiii4 ,the love of infants descends   
and does not ascend4  ,,xiv4 ,wives have
 one state of love before conception and
 another after1  even to the birth4     
,,xv4 ,with parents conjugial love is   
conjoined with  the love of infants by  
spiritual causes1 and thence by natural4
 ,,xvi4  ,the love of infants and       

children is different with spiritual    
married  partners from what it is with  
natural4 ,,xvii4 ,with spiritual married
  partners that love is from what is    
interior or prior1 but with natural     
from what is exterior or posterior4     
,,xviii4 ,in consequence hereof that    
love prevails with married partners who 
mutually love each other1 and  also with
 those who do not at all love each      
other4 ,,xix4 ,the love of  infants     
remains after death1 especially with    
women4 ,,xx4 ,infants are  educated     
under the ,lord's auspices by such      
women1 and grow in stature  and         
intelligence as in the world4 ,,xxi4 ,it
 is there provided by the  ,lord1 that  
with those infants the innocence of     
infancy becomes the  innocence of       
wisdom1 and thus the infants become     
angels4 ,we now proceed  to an          
explanation of each article4    #chf4   
,i4 ,,two ,,universal ,,spheres         
,,proceed ,,from ,,the ,,lord ,,to      
,,preserve ,,the  ,,universe ,,in ,,its 

,,created ,,state2 ,,of ,,which ,,the   
,,one ,,is ,,the ,,sphere ,,of          
,,procreating ,,and ,,the ,,other ,,the 
,,sphere ,,of ,,protecting ,,the        
,,things  ,,procreated4 ,the divine     
which proceeds from the ,lord is called 
a sphere1  because it goes forth from   
him1 surrounds him1 fills both the      
spiritual  and the natural world1 and   
produces the effects of the ends which  
the  ,lord predestinated in creation1   
and provides since creation4 ,all that  
which flows from a subject1 and         
surrounds and environs it1 is named a   
sphere2 as in the case of the sphere of 
light from the sun around it1 of  the   
sphere of life from man around him1 of  
the sphere of odor from a  plant around 
it1 of the sphere of attraction from the
 magnet around it1  and so forth3 but   
the universal spheres of which we are   
here treating1  are from the ,lord      
around him2 and they proceed from the   
sun of the  spiritual world1 in the     
midst of which he is4 ,from the ,lord by

 means of  that sun1 proceeds a sphere  
of heat and light1 or what is the same1 
a  sphere of love and wisdom1 to produce
 ends1 which are uses2 but that  sphere 
according to uses1 is distinguished by  
various names3 the divine  sphere which 
looks to the preservation of the        
universe in its created  state by       
successive generations1 is called the   
sphere of procreating2  and the divine  
sphere which looks to the preservation  
of generations in  their beginnings1 and
 afterwards in their progressions1 is   
called the  sphere of protecting the    
things procreated3 besides these two1   
there are  several other divine spheres 
which are named according to their uses1
  consequently variously1 as may be seen
 above1 n4 #bbb4 ,the operations of     
uses by these spheres are the divine    
providence4    #chg4 ,,ii4 ,,these ,,two
 ,,universal ,,spheres ,,make ,a ,,one  
,,with ,,the ,,sphere ,,of  ,,conjugial 
,,love ,,and ,,the ,,sphere ,,of ,,the  
,,love ,,of ,,infants4 ,that the sphere 

of  conjugial love makes a one with the 
sphere of procreating1 is evident2  for 
procreation is the end1 and conjugial   
love the mediate cause by  which 7the   
end is promoted71 and the end and the   
cause in what is to be  effected and in 
effects1 act in unity1 because they act 
together4 ,that  the sphere of the love 
of infants makes a one with the sphere  
of  protecting the things procreated1 is
 also evident1 because it is the end    
proceeding from the foregoing end1 which
 was procreation1 and the love  of      
infants is its mediate cause by which it
 is promoted3 for ends  advance in a    
series1 one after another1 and in their 
progress the last  end becomes the      
first1 and thereby advances further1    
even to the  boundary1 in which they    
subsist or cease4 ,but on this subject  
more will  be seen in the explanation of
 article ,,xii4    #chh4 ,,iii4 ,,these 
,,two ,,spheres ,,universally ,,and     
,,singularly ,,flow ,,into ,,all        
,,things ,,of ,,heaven ,,and ,,all      

,,things ,,of ,,the ,,world1 ,,from     
,,first ,,to ,,last4 ,it is  said       
universally and singularly1 because when
 mention is made of a  universal1 the   
singulars of which it is composed are   
meant at the same  time2 for a universal
 exists from and consists of singulars2 
thus it  takes its name from them1 as a 
whole exists from1 consists of1 and     
takes  its name from its parts2         
therefore1 if you take away singulars1 a
  universal is only a name1 and is like 
a mere surface which contains  nothing3 
consequently to attribute to ,god       
universal government1 and to  take away 
singulars1 is vain talk and empty       
preaching3 nor is it to the  purpose1 in
 this case1 to urge a comparison with   
the universal  government of the kings  
of the earth4 ,from this ground then it 
is said1  that those two spheres flow in
 universally and singularly4    #chi4   
,the reason why the spheres of          
procreating and of protecting the       
things procreated1 or the spheres of    

conjugial love and the love of  infants1
 flow into all thing of heaven and all  
things of the world1 from  first        
7principles7 to last1 is because all    
things which proceed from the  ,lord1 or
 from the sun which is from him and in  
which he is1 pervade the  created       
universe even to the last of all its    
principles3 the reason of  this is1     
because divine things1 which in         
progression are called  celestial and   
spiritual1 have no relation to space and
 time4 ,that  extension cannot be       
predicated of things spiritual1 in      
consequence of  their not having any    
relation to space and time1 is well     
known3 hence  whatever proceeds from the
 ,lord1 is in an instant from first     
7principles7 in last4 ,that the sphere  
of conjugial love is thus  universal may
 be seen above1 n4 #bbb-bbe4 ,that in   
like manner the sphere  of the love of  
infants is universal1 is evident from   
that love's  prevailing in heaven1 where
 there are infants from the earths2 and 

from  that love's prevailing in the     
world with men1 beasts and birds1       
serpents  and insects4 ,something       
resembling this love prevails also in   
the  vegetable and mineral kingdoms2 in 
the vegetable1 in that seeds are        
guarded by shells or husks as by        
swaddling clothes1 and moreover are in  
the fruit as in a house1 and are        
nourished with juice as with milk2 that 
there is something similar in minerals1 
is plain from the matrixes and  external
 covering1 in which noble gems and      
metals are concealed and  guarded4      
#cij4 ,the reason why the sphere of     
procreating1 and the sphere of          
protecting the things procreated1 make a
 one in a continual series1 is1  because
 the love of procreating is continued   
into the love of what is  procreated4   
,the quality of the love of procreating 
is known from its  delight1 which is    
supereminent and transcendent4 ,this    
love influences  the state of           
procreating with men1 and in a          

remarkable manner the state  of         
reception with women2 and this very     
exalted delight with its love  continues
 even to the birth1 and there attains   
its fulness4    #cia4 ,,iv4 ,,the       
,,sphere ,,of ,,the ,,love ,,of         
,,infants ,,is ,a ,,sphere ,,of         
,,protection ,,and  ,,support ,,of      
,,those ,,who ,,cannot ,,protect ,,and  
,,support ,,themselves4 ,that the       
operations of uses from the ,lord by    
spheres proceeding from him1 are the    
divine providence1 was said above1 n4   
#chf2 this divine providence  therefore 
is meant by the sphere of protection and
 support of those who  cannot protect   
and support themselves3 for it is a law 
of creation that  the things created are
 to be preserved1 guarded1 protected1   
and  supported2 otherwise the universe  
would fall to decay3 but as this  cannot
 be done immediately from the ,lord with
 living creatures1 who are  left to     
their own choice1 it is done mediately  
by his love implanted in  fathers1      

mothers1 and nurses4 ,that their love is
 from the ,lord  influencing them1 is   
not known to themselves1 because they do
 not  perceive the influx1 and still    
less the ,lord's omnipresence3 but who  
does not see1 that this principle is not
 of nature1 but of the divine           
providence operating in and by nature2  
and that such a universal  principle    
cannot exist except from ,god1 by a     
certain spiritual sun1  which is in the 
centre of the universe1 and whose       
operation1 being  without space and     
time1 is instant and present from first 
principles in  last8 ,but in what manner
 that divine operation1 which is the    
,lord's  divine providence1 is received 
by animate subjects1 will be shewn in   
what follows4 ,that mothers and fathers 
protect and support infants1  because   
they cannot protect and support         
themselves1 is not the cause of  that   
love1 but is a rational cause derived   
from that love's falling into  the      
understanding2 for a man1 from this     

cause alone1 without love  inspired and 
inspiring it1 or without law and        
punishment compelling him1  would no    
more than a statue provide for infants4 
#cib4 ,v4 ,,this ,,sphere ,,affects     
,,both ,,the ,,evil ,,and ,,the ,,good1 
,,and ,,disposes  ,,every ,,one ,,to    
,,love1 ,,protect1 ,,and ,,support ,,his
 ,,offspring ,,from ,,his ,,own ,,love4 
,experience testifies that the love of  
infants prevails equally with the  evil 
and the good1 and in like manner with   
tame and wild beasts2 yea1  that in some
 cases it is stronger and more ardent in
 its influence on  evil men1 and also on
 wild beasts4 ,the reason of this is1   
because all  love proceeding from the   
,lord and flowing into subjects1 is     
changed in  the subject into the love of
 its life2 for every animate subject has
 no  other sensation than that its love 
originates in itself1 as it does not    
perceive the influx2 and while also it  
actually loves itself1 it makes  the    
love of infants proper to itself2 for it

 sees as it were itself in  them1 and   
them in itself1 and itself thus united  
with them4 ,hence also  this love is    
fiercer with wild beasts1 as with lions 
and lionesses1 he  and she bears1       
leopards and leopardesses1 he and she   
wolves1 and others  of a like nature1   
than with horses1 deer1 goats1 and      
sheep2 because  those wild beasts have  
dominion over the tame1 and hence       
self-love is  predominant1 and this     
loves itself in its offspring2 therefore
 as we  said1 the influent love is      
turned into self-love4 ,such an         
inversion of  the influent love into    
self-love1 and the consequent protection
 and  support of the young offspring by 
evil parents1 is of the ,lord's divine  
providence2 for otherwise there would   
remain but few of the human race1  and  
none of the savage beasts1 which1       
nevertheless1 are of use4 ,from  these  
considerations it is evident1 that every
 one is disposed to love1  protect1 and 
support his offspring1 from his own     

love4    #cic4 ,,vi4 ,,this ,,sphere    
,,principally ,,affects ,,the ,,female  
,,sex1 ,,thus ,,mothers  ,,and ,,the    
,,male ,,sex1 ,,or ,,fathers1 ,,by      
,,derivation ,,from ,,them4 ,this       
follows from  what was said above1 in   
regard to the origin of conjugial       
love1--that  the sphere of conjugial    
love is received by the women1 and      
through them  is transferred to the men3
 because women are born loves of the    
understanding of the men1 and the       
understanding is a recipient4 ,the case 
is the same with the love of infants1   
because this originates in  conjugial   
love4 ,it is well known that mothers are
 influenced by a most  tender love of   
infants1 and fathers by a love less     
tender4 ,that the love  of infants is   
inherent in conjugial love1 into which  
women are born1 is  evident from the    
amiable and endearing love of girls     
towards infants1  and towards their     
dolls1 which they carry1 dress1 kiss1   
and press to  their bosoms3 boys are not

 influenced by any such affection4 ,it  
appears  as if mothers derived the love 
of infants from nourishing them in the  
womb out of their own blood1 and from   
the consequent appropriation of  their  
life1 and thus from sympathetic union3  
but still this is not the  origin of    
that love2 for if another infant1       
without the mother's  knowledge1 were to
 be put after the birth in the place of 
the genuine  infant1 the mother would   
love it with equal tenderness as if it  
were her  own3 moreover infants are     
sometimes loved by their nurses more    
than by  their mothers4 ,from these     
considerations it follows1 that this    
love is  from no other source than from 
the conjugial love implanted in every   
woman1 to which is joined the love of   
conceiving2 from the delight of  which  
the wife is prepared for reception4     
,this is the first of the above  love1  
which with its delight after the birth  
passes fully to the  offspring4    #cid4
 ,,vii4 ,,this ,,sphere ,,is ,,also ,a  

,,sphere ,,of ,,innocence ,,and ,,peace 
7,,from ,,the  ,,lord74 ,innocence and  
peace are the two inmost principles of  
heaven2 they  are called inmost         
principles1 because they proceed        
immediately from the  ,lord3 for the    
,lord is innocence itself and peace     
itself4 ,from innocence  the ,lord is   
called a ,lamb1 and from peace he saith1
 ,peace ,i leave you2  my peace ,i give 
you1 ,john xiv4 #bg2 and he is also     
meant by the peace  with which the      
disciples were to salute a city or house
 which they  entered2 and of which it is
 said1 that if it was worthy1 peace     
would  come upon it1 and if not worthy1 
peace would return1 ,matt4 x4 #aa-ae4   
,hence also the ,lord is called the     
,prince of peace1 ,isaiah ix4 #e1 #f4 ,a
  further reason why innocence and peace
 are the inmost principles of  heaven1  
is1 because innocence is the esse of    
every good1 and peace is  the blessed   
principle of every delight which is of  
good4 ,see the work on  ,,heaven ,,and  

,,hell1 as to the state of innocence of 
the angels of heaven1  n4 #bgf-bhc2 and 
as to peace in heaven1 n4 #bhd-bij4     
#cie4 ,,viii4 ,,the ,,sphere ,,of       
,,innocence ,,flows ,,into ,,infants1   
,,and ,,through ,,them  ,,into ,,the    
,,parents1 ,,and ,,affects ,,them4 ,it  
is well known that infants are          
innocences2 but it is not known that    
their innocence flows in from the       
,lord4 ,it flows in from the ,lord1     
because1 as was said just above1 he is  
innocence itself2 neither can any thing 
flow in1 since it cannot exist  except  
from its first principle1 which is ,,it 
itself4 ,but we will briefly  describe  
the nature and quality of the innocence 
of infants1 which  affects parents3 it  
shines forth from their face1 from some 
of their  gestures1 and from their first
 speech1 and affects them4 ,they have   
innocence1 because they do not think    
from any interior principle2 for  they  
do not as yet know what is good and     
evil1 and what is true and  false1 as   

the ground of their thoughts2 in        
consequence of which they  have not a   
prudence originating in selfhood1 nor   
any deliberate purpose2  of course they 
do not regard any evil as an end4 ,they 
are free from  selfhood acquired from   
self-love and the love of the world2    
they do not  attribute any thing to     
themselves2 they refer to their parents 
whatever  they receive2 content with the
 trifles which are given them as        
presents1  they have no care about food 
and raiment1 or about the future2 they  
do  not look to the world1 and immerse  
themselves thereby in the desire of     
many things2 they love their parents1   
their nurses1 and their infant          
companions1 with whom they play in      
innocence2 they suffer themselves to  be
 guided1 they harken and obey4 ,this is 
the innocence of infancy1 which  is the 
cause of the love called storge4        
#cif4 ,,ix4 ,,it ,,also ,,flows ,,in    
,,to ,,the ,,souls ,,of ,,the ,,parents1
 ,,and ,,unites ,,with  ,,the ,,same    

,,sphere 7,,as ,,operative7 ,,with ,,the
 ,,infants1 ,,and ,,it ,,is             
,,principally  ,,insinuated ,,by ,,means
 ,,of ,,the ,,touch4 ,the ,lord's       
innocence flows into the  angels of the 
third heaven1 where all are in the      
innocence of wisdom1  and passes through
 the inferior heavens1 but only through 
the innocences  of the angels therein1  
and thus immediately and mediately flows
 into  infants4 ,these differ but little
 from graven forms2 but still they are  
receptible of life from the ,lord       
through the heavens4 ,yet1 unless the   
parents also received that influx in    
their souls1 and in the inmost          
principles of their minds1 they would in
 vain be affected by the  innocence of  
the infants4 ,there must be something   
adequate and similar  in another1       
whereby communication may be effected1  
and which may cause  reception1         
affection1 and thence conjunction2      
otherwise it would be like  soft seed   
falling upon a stone1 or a lamb exposed 

to a wolf4 ,from this  ground then it   
is1 that innocence flowing into the     
souls of the parents1  unites with the  
innocence of the infants4 ,experience   
may shew that1 with  the parents1 this  
conjunction is effected by the mediation
 of the bodily  senses1 but especially  
by the touch3 as that the sight is      
intimately  delighted by seeing them1   
the hearing by their speech1 the        
smelling by  their odor4 ,that the      
communication and therefore the         
conjunction of  innocence is principally
 effected by the touch1 is evident from 
the  satisfaction of carrying them in   
the arms1 from fondling and kissing     
them1 especially in the case of mothers1
 who are delighted in laying  their     
mouth and face upon their bosoms1 and at
 the same time in touching  the same    
with the palms of their hands1 in       
general1 in giving them milk  by        
suckling them at the breasts1 moreover1 
in stroking their naked body1  and the  
unwearied pains they take in washing and

 dressing them on their  laps4 ,that the
 communications of love and its delights
 between married  partners are effected 
by the sense of the touch has been      
occasionally  proved above4 ,the reason 
why communications of the mind are also 
effected by the same sense is1 because  
the hands are a man's ultimates1  and   
his first principles are together in the
 ultimates1 whereby also all  things of 
the body and of the mind are kept       
together in an inseparable  connection4 
,hence it is1 that ,jesus touched       
infants1 ,matt1 xviii4 #b-f2  ,mark x4  
#ac-af2 and that he healed the sick by  
the touch3 and that those  who touched  
him were healed3 hence also it is1 that 
inaugurations into  the priesthood are  
at this day effected by the laying on of
 hands4 ,from  these considerations it  
is evident1 that the innocence of       
parents and  the innocence of infants   
meet each other by the touch1 especially
 of the  hands1 and thereby join        
themselves together as by kisses4       

#cig4 ,that innocence produces similar  
effects with beasts and birds as  with  
men1 and that by contact1 is well known3
 the reason of this is1  because all    
that proceeds from the ,lord1 in an     
instant pervades the  universe1 as may  
be seen above1 n4 #chh-cij2 and as it   
proceeds by  degrees1 and by continual  
mediations1 therefore it passes not only
 to  animals1 but also to vegetables and
 minerals2 see n4 #chi2 it also passes  
into the earth itself1 which is the     
mother of all vegetables and  minerals2 
for the earth1 in the spring1 is in a   
prepared state for the  reception of    
seeds1 as it were in the womb2 and when 
it receives them1  it1 as it were1      
conceives1 cherishes them1 bears1       
excludes1 suckles1  nourishes1 clothes1 
educates1 guards1 and1 as it were1 loves
 the  offspring derived from them1 and  
so forth4 ,since the sphere of          
procreation proceeds thus far1 how much 
more must it proceed to animals  of     
every kind1 even to worms6 ,that as the 

earth is the common mother of           
vegetables1 so there is also a common   
mother of bees in every hive1 is a  well
 known tact1 confirmed by observation4  
#cih4 ,x4 ,,in ,,the ,,degree ,,in      
,,which ,,innocence ,,retires ,,from    
,,infants1 ,,affection  ,,and           
,,conjunction ,,also ,,abate1 ,,and     
,,this ,,successively ,,even ,,to       
,,separation4 ,it  is well known that   
the love of infants1 or storge1 retires 
from  parents according as innocence    
retires from them2 and that1 in the case
  of men1 it retires even to the        
separation of children from home1 and in
  the case of beasts and birds1 to a    
rejection from their presence1 and a    
total forgetfulness of relationship4    
,from this circumstance1 as an          
established fact1 it may further appear1
 that innocence flowing in on  each side
 produces the love called storge4       
#cii4 ,,xi4 ,a ,,state ,,of ,,rational  
,,innocence ,,and ,,peace ,,with        
,,parents ,,towards  ,,infants1 ,,is    

,,grounded ,,in ,,the ,,circumstance1   
,,that ,,they ,,know ,,nothing ,,and    
,,can  ,,do ,,nothing ,,from            
,,themselves1 ,,but ,,from ,,others1    
,,especially ,,from ,,the ,,father      
,,and ,,mother2 ,,and ,,this ,,state    
,,successively ,,retires1 ,,in          
,,proportion ,,as ,,they  ,,know ,,and  
,,have ,,ability ,,from ,,themselves1   
,,and ,,not ,,from ,,others4 ,that the  
sphere of the love of infants is a      
sphere of protection and support of     
those who cannot protect and support    
themselves1 was shewn above in its      
proper article1 n4 #cia3 that this is   
only a rational cause with men1 but  not
 the very essential cause of that love  
prevailing with them1 was also          
mentioned in the same article4 ,the real
 original cause of that love is         
innocence from the ,lord1 which flows in
 while the man is ignorant of it1  and  
produces the above rational cause2      
therefore as the first cause  produces a
 retiring from that love1 so also does  

the second cause at the  same time2 or  
what is the same1 as the communication  
of innocence  retires1 so also the      
persuading reason accompanies it2 but   
this is the  case only with man to the  
intent that he may do what he does from 
freedom according to reason1 and from   
this1 as from a rational and at  the    
same time a moral law1 may support his  
adult offspring according to  the       
requirements of necessity and           
usefulness4 ,this second cause does not 
influence animals who are without       
reason1 they being affected only by  the
 prior cause1 which to them is instinct4
    #djj4 ,,xii4 ,,the ,,sphere ,,of    
,,the ,,love ,,of ,,procreating         
,,advances ,,in ,,order ,,from  ,,the   
,,end ,,through ,,causes ,,into         
,,effects1 ,,and ,,makes ,,periods2     
,,whereby ,,creation  ,,is ,,preserved  
,,in ,,the ,,state ,,foreseen ,,and     
,,provided ,,for4 ,all operations in    
the universe have a progression from    
ends through causes into effects4       

,these three are in themselves          
indivisible1 although in idea they      
appear  divided2 but still the end1     
unless the intended effect is seen      
together  with it1 is not any thing2 nor
 does either become any thing1 unless   
the  cause supports1 contrives1 and     
conjoins it4 ,such a progression is     
inherent in every man in general1 and in
 every particular1 altogether as  will1 
understanding1 and action3 every end in 
regard to man relates to  the will1     
every cause to the understanding1 and   
every effect to the  action2 in like    
manner1 every end relates to love1 every
 efficient cause  to wisdom1 and every  
effect thence derived to use4 ,the      
reason of this  is1 because the         
receptacle of love is the will1 the     
receptacle of wisdom  is the            
understanding1 and the receptacle of use
 is action3 since  therefore operations 
in general and in particular with man   
advance from  the will through the      
understanding into act1 so also do they 

advance  from love through wisdom into  
use4 ,by wisdom here we mean all that   
which  belongs to judgement and thought4
 ,that these three are a one in the     
effect1 is evident4 ,that they also make
 a one in ideas before the  effect1 is  
perceived from the consideration1 that  
determination only  intervenes2 for in  
the mind an end goes forth from the will
 and produces  for itself a cause in the
 understanding1 and presents to itself  
an  intention2 and intention is as an   
act before determination2 hence it is1  
that by a wise man1 and also by the     
,lord1 intention is accepted as an  act4
 ,what rational person cannot see1 or1  
when he hears1 acknowledge1  that those 
three principles flow from some first   
cause1 and that that  cause is1 that    
from the ,lord1 the ,creator and        
,conservator of the  universe1 there    
continually proceed love1 wisdom1 and   
use1 and these  three are one8 ,tell1 if
 you can1 in what other source they     
originate4    #dja4 ,a similar          

progression from end through cause into 
effect belongs  also to the sphere of   
procreating and of protecting the things
  procreated4 ,the end in this case is  
the will or love of procreating2 the    
middle cause1 by which the end is       
effected and into which it infuses      
itself1 is conjugial love2 the          
progressive series of efficient causes  
is  the loving1 conception1 gestation of
 the embryo or offspring to be          
procreated2 and the effect is the       
offspring itself procreated4 ,but       
although end1 cause1 and effect         
successively advance as three things1   
still in the love of procreating1 and   
inwardly in all the causes1 and in  the 
effect itself1 they make a one4 ,they   
are the efficient causes only1  which   
advance through times1 because in       
nature2 while the end or will1  or love1
 remains continually the same3 for ends 
advance in nature  through times without
 time2 but they cannot come forth and   
manifest  themselves1 until the effect  

or use exists and becomes a subject2    
before  this1 the love could love only  
the advance1 but could not secure and   
fix  itself4 ,that there are periods of 
such progressions1 and that creation  is
 thereby preserved in the state foreseen
 and provided for1 is well  known4 ,but 
the series of the love of infants from  
its greatest to its  least1 thus to the 
boundary in which it subsists or ceases1
 is  retrograde2 since it is according  
to the decrease of innocence in the     
subject1 and also on account of the     
periods4    #djb4 ,,xiii4 ,,the ,,love  
,,of ,,infants ,,descends1 ,,and ,,does 
,,not ,,ascend4 ,that it  descends from 
generation to generation1 or from sons  
and daughters to  grandsons and         
granddaughters1 and does not ascend from
 these to fathers  and mothers of       
families1 is well known4 ,the cause of  
its increase in  descent is the love of 
fructifying1 or of producing uses1 and  
in respect  to the human race1 it is the
 love of multiplying it2 but this       

derives  its origin solely from the     
,lord1 who1 in the multiplication of the
 human  race1 regards the conservation  
of creation1 and as the ultimate end    
thereof1 the angelic heaven1 which is   
solely from the human race2 and  since  
the angelic heaven is the end of ends1  
and thence the love of  loves with the  
,lord1 therefore there is implanted in  
the souls of men1  not only the love of 
procreating1 but also of loving the     
things  procreated in successions3 hence
 also this love exists only with man and
  not with any beast or bird4 ,that this
 love with man descends increasing1  is 
in consequence of the glory of honor1   
which in like manner increases  with him
 according to amplifications4 ,that the 
love of honor and glory  receives into  
itself the love of infants flowing from 
the ,lord1 and  makes it as it were its 
own1 will be seen in article ,,xvi4     
#djc4 ,,xiv4 ,,wives ,,have ,,one       
,,state ,,of ,,love ,,before            
,,conception ,,and ,,another  ,,after1  

,,even ,,to ,,the ,,birth4 ,this is     
adduced to the end that it may be       
known1 that the love of procreating1 and
 the consequent love of what is         
procreated1 is implanted in conjugial   
love with women1 and that with  them    
those two loves are divided1 while the  
end1 which is the love of  procreating1 
begins its progression4 ,that the love  
called storge is  then transferred from 
the wife to the husband2 and also that  
the love of  procreating1 which1 as we  
said1 with a woman makes one with her   
conjugial love1 is then not alike1 is   
evident from several indications4       
#djd4 ,,xv4 ,,with ,,parents ,,conjugial
 ,,love ,,is ,,conjoined ,,with ,,the   
,,love ,,of  ,,infants ,,by ,,spiritual 
,,causes1 ,,and ,,thence ,,by ,,natural4
 ,the spiritual causes  are1 that the   
human race may be multiplied1 and from  
this the angelic  heaven enlarged1 and  
that thereby such may be born as will   
become  angels1 serving the ,lord to    
promote uses in heaven1 and by          

consociation  with men also in the      
earths3 for every man has angels        
associated with  him from the ,lord2 and
 such is his conjunction with them1 that
 if they  were taken away1 he would     
instantly die4 ,the natural causes of   
the  conjunction of those two loves are1
 to effect the birth of those who may   
promote uses in human societies1 and may
 be incorporated therein as  members4   
,that the latter are the natural and the
 former the spiritual  causes of the    
love of infants and of conjugial love1  
even married  partners themselves think 
and sometimes declare1 saying they have 
enriched heaven with as many angels as  
they have had descendants1 and  have    
furnished society with as many servants 
as they have had children4    #dje4     
,,xvi4 ,,the ,,love ,,of ,,children     
,,and ,,infants ,,is ,,different ,,with 
,,spiritual  ,,married ,,partners ,,from
 ,,what ,,it ,,is ,,with ,,natural4     
,with spiritual married  partners the   
love of infants as to appearance1 is    

like the love of  infants with natural  
married partners2 but it is more inward1
 and thence  more tender1 because that  
love exists from innocence1 and from a  
nearer  reception of innocence1 and     
thereby a more present preception of it 
in  man's self3 for the spiritual are   
such so far as they partake of          
innocence4 ,but spiritual fathers and   
mothers1 after they have sipped the     
sweet of innocence with their infants1  
love their children very  differently   
from what natural fathers and mothers   
do4 ,the spiritual love  their children 
from their spiritual intelligence and   
moral life2 thus  they love them from   
the fear of ,god and actual piety1 or   
the piety of  life1 and at the same time
 from affection and application to uses 
serviceable to society1 consequently    
from the virtues and good morals  which 
they possessed4 ,from the love of these 
things they are principally  led to     
provide for1 and minister to1 the       
necessities of their children2          

therefore if they do not observe such   
things in them1 they alienate  their    
minds from them and do nothing for them 
but so far as they think  themselves    
bound in duty4 ,with natural fathers and
 mothers the love of  infants is indeed 
grounded also in innocence2 but when the
 innocence is  received by them1 it is  
entwined around their own love1 and     
consequently  the love of their infants 
from the latter1 and at the same time   
from the  former1 kissing1 embracing1   
and dangling them1 hugging them to their
  bosoms1 and fawning upon and          
flattering them beyond all bounds1      
regarding them as one heart and soul    
with themselves2 and afterwards1  when  
they have passed the state of infancy   
even to boyhood and beyond  it1 in which
 state innocence is no longer operative1
 they love them not  from any fear of   
,god and actual piety1 or the piety of  
life1 nor from  any rational and moral  
intelligence they may have2 neither do  
they  regard1 or only very slightly1 if 

at all1 their internal affections1 and  
thence their virtues and good morals1   
but only their externals1 which  they   
favor and indulge4 ,to these externals  
their love is directed and  determined3 
hence also they close their eyes to     
their vices1 excusing1  and favoring    
them4 ,the reason of this is1 because   
with such parents the  love of their    
offspring is also the love of           
themselves2 and this love  adheres to   
the subject outwardly1 without entering 
into it1 as self does  not enter into   
itself4    #djf4 ,the quality of the    
love of infants and of the love of      
children with  the spiritual and with   
the natural1 is evidently discerned from
 them  after death2 for most fathers1   
when they come into another life1       
recollect their children who have died  
before them2 they are also  presented to
 and mutually acknowledge each other4   
,spiritual fathers only  look at them1  
and inquire as to their present state1  
and rejoice if it  is well with them1   

and grieve if it is ill2 and after some 
conversation1  instruction1 and         
admonition respecting moral celestial   
life1 they  separate from them1 telling 
them1 that they are no longer to be     
remembered as fathers because the ,lord 
is the only ,father to all in  heaven1  
according to his words1 ,matt4 xxiii4   
#i3 and that they do not at  all        
remember them as children4 ,but natural 
fathers1 when they first  become        
conscious that they are living after    
death1 and recall to mind  their        
children who have died before them1 and 
also when1 agreeably to  their wishes1  
they are presented to each other1 they  
instantly embrace1  and become united   
like bundles of rods2 and in this case  
the father is  continually delighted    
with beholding and conversing with them4
 ,if the  father is told that some of   
his children are satans1 and that they  
have  done injuries to the good1 he     
nevertheless keeps them in a group      
around  him1 if he himself sees that    

they are the occasion of hurt and do    
mischief1 he still pays no attention to 
it1 nor does he separate any of  them   
from association with himself2 in order1
 therefore1 to prevent the  continuance 
of such a mischievous company1 they are 
of necessity  committed forthwith to    
hell2 and there the father1 before the  
children1  is shut up in confinement1   
and the children are separated1 and each
 is  removed to the place of his life4  
#djg4 ,to the above ,i will add this    
wonderful relation3--in the spiritual   
world ,i have seen fathers who1 from    
hatred1 and as it were rage1 had  looked
 at infants presented before their eyes1
 with a mind so savage1  that1 if they  
could1 they would have murdered them2   
but on its being  hinted to them1 though
 without truth1 that they were their own
 infants1  their rage and savageness    
instantly subsided1 and they loved them 
to  excess4 ,this love and hatred       
prevail together with those who in the  
world had been inwardly deceitful1 and  

had set their minds in enmity  against  
the ,lord4    #djh4 ,,xvii4 ,,with ,,the
 ,,spiritual ,,that ,,love ,,is ,,from  
,,what ,,is ,,interior ,,or  ,,prior1   
,,but ,,with ,,the ,,natural ,,from     
,,what ,,is ,,exterior ,,or ,,posterior4
 ,to think  and conclude from what is   
interior or prior1 is to think and      
conclude  from ends and causes to       
effects2 but to think and conclude from 
what is  exterior or posterior1 is to   
think and conclude from effects to      
causes  and ends4 ,the latter           
progression is contrary to order1 but   
the former  according to it2 for to     
think and conclude from ends and causes1
 is to  think and conclude from goods   
and truths1 viewed in a superior region 
of  the mind1 to effects in an inferior 
region4 ,real human rationality from    
creation is of this quality4 ,but to    
think and conclude from effects1 is  to 
think and conclude from an inferior     
region of the mind1 where the  sensual  
things of the body reside with their    

appearances and fallacies1  to guess at 
causes and effects1 which in itself is  
merely to confirm  falsities and        
concupiscences1 and afterwards to see   
and believe them to  be truths of wisdom
 and goodnesses of the love of wisdom4  
,the case is  similar in regard to the  
love of infants and children with the   
spiritual  and the natural2 the         
spiritual love them from what is prior1 
thus  according to order3 but the       
natural love them from what is          
posterior1  thus contrary to order4     
,these observations are adduced only for
 the  confirmation of the preceding     
article4    #dji4 ,,xviii4 ,,in         
,,consequence ,,hereof ,,that ,,love    
,,prevails ,,with ,,married  ,,partners 
,,who ,,mutually ,,love ,,each ,,other1 
,,and ,,also ,,with ,,those ,,who ,,do  
,,not ,,at  ,,all ,,love ,,each ,,other2
 consequently it prevails with the      
natural as well  as with the spiritual2 
but the latter are influenced by        
conjugial love1  whereas the former are 

influenced by no such love but what is  
apparent  and pretended4 ,the reason why
 the love of infants and conjugial love 
still act in unity1 is1 because1 as we  
have said1 conjugial love is  implanted 
in every woman from creation1 and       
together with it the love of            
procreating1 which is determined to and 
flows into the procreated  offspring1   
and from the women is communicated to   
the men4 ,hence in  houses1 in which    
there is no conjugial love between the  
man and his  wife1 it nevertheless is   
with the wife1 and thereby some external
  conjunction is effected with the man4 
,from this same ground it is1 that  even
 harlots love their offspring2 for that 
which from creation is  implanted in    
souls1 and respects propagation1 is     
indelible1 and cannot  be extirpated4   
#daj4 ,,xix4 ,,the ,,love ,,of ,,infants
 ,,remains ,,after ,,death1 ,,especially
 ,,with  ,,women4 ,infants1 as soon as  
they are raised up1 which happens       
immediately  after their decease1 are   

elevated into heaven1 and delivered to  
angels  of the female sex1 who in the   
life of the body in the world loved     
infants1 and at the same time feared    
,god4 ,these1 having loved all  infants 
with maternal tenderness1 receive them  
as their own2 and the  infants in this  
case1 as from an innate feeling1 love   
them as their  mothers3 as many infants 
are consigned to them1 as they desire   
from a  spiritual storge4 ,the heaven in
 which infants are appears in front in  
the region of the forehead1 in the line 
in which the angels look  directly at   
the ,lord4 ,that heaven is so situated1 
because all infants  are educated under 
the immediate auspices of the ,lord4    
,there is an  influx also into this     
heaven from the heaven of innocence1    
which is the  third heaven4 ,when they  
have passed through this first period1  
they are  transferred to another heaven1
 where they are instructed4    #daa4    
,,xx4 ,,infants ,,are ,,educated ,,under
 ,,the ,,lord',s ,,auspices ,,by ,,such 

,,women1  ,,and ,,grow ,,in ,,stature   
,,and ,,intelligence ,,as ,,in ,,the    
,,world4 ,infants in heaven  are        
educated in the following manner2 they  
learn to speak from the  female angel   
who has the charge of their education2  
their first speech  is merely the sound 
of affection1 in which however there is 
some  beginning of thought1 whereby what
 is human in the sound is  distinguished
 from the sound of an animal2 this      
speech gradually becomes  more distinct1
 as ideas derived from affection enter  
the thought3 all  their affections1     
which also increase1 proceed from       
innocence4 ,at first1  such things are  
insinuated into them as appear before   
their eyes1 and  are delightful2 and as 
these are from a spiritual origin1      
heavenly  things flow into them at the  
same time1 whereby the interiors of     
their  minds are opened4 ,afterwards1 as
 the infants are perfected in           
intelligence1 so they grow in stature1  
and viewed in this respect1 they  appear

 also more adult1 because intelligence  
and wisdom are essential  spiritual     
nourishment2 therefore those things     
which nourish their minds1  also nourish
 their bodies4 ,infants in heaven1      
however1 do not grow up  beyond their   
first age1 where they stop1 and remain  
in it to eternity4  ,and when they are  
in that age1 they are given in marriage1
 which is  provided by the ,lord1 and is
 celebrated in the heaven of the youth1 
who  presently follows the wife into her
 heaven1 or into her house1 if they  are
 of the same society4 ,that ,i might    
know of a certainty1 that infants  grow 
in stature1 and arrive at maturity as   
they grow in intelligence1 ,i  was      
permitted to speak with some while they 
were infants1 and afterwards  when they 
were grown up2 and they appeared as     
full-grown youths1 in a  stature1 like  
that of young men full grown in the     
world4    #dab4 ,infants are instructed 
especially by representatives adequate  
and  suitable to their genius2 the great

 beauty and interior wisdom of which    
can scarcely be credited in the world4  
,i am permitted to adduce here two      
representations1 from which a judgement 
may be formed in regard to the  rest4   
,on a certain time they represented the 
,lord ascending from the  sepulchre1 and
 at the same time the unition of his    
human with the  divine4 ,at first they  
presented the idea of a sepulchre1 but  
not at the  same time the idea of the   
,lord1 except so remotely1 that it was  
scarcely1 and as it were at a distance1 
perceived that it was the ,lord2        
because in the idea of a sepulchre there
 is somewhat funereal1 which  they      
hereby removed4 ,afterwards they        
cautiously admitted into the  sepulchre 
a sort of atmosphere1 appearing         
nevertheless as a thin vapor1  by which 
they signified1 and this with a suitable
 degree of remoteness1  spiritual life  
in baptism4 ,they afterwards represented
 the ,lord's  descent to those who were 
bound1 and his ascent with them into    

heaven2  and in order to accommodate the
 representation to their infant minds1  
they let down small cords that were     
scarcely discernible1 exceedingly  soft 
and yielding1 to aid the ,lord in the   
ascent1 being always  influenced by a   
holy fear lest any thing in the         
representation should  affect something 
that was not under heavenly influence3  
not to mention  other representations1  
whereby infants are introduced into the 
knowledges of truth and the affections  
of good1 as by games adapted to  their  
capacities4 ,to these and similar things
 infants are led by the  ,lord by means 
of innocence passing through the third  
heaven2 and thus  spiritual things are  
insinuated into their affections1 and   
thence into  their tender thoughts1 so  
that they know no other than that they  
do and  think such things from          
themselves1 by which their understanding
  commences4    #dac4 ,,xxi4 ,,it ,,is  
,,there ,,provided ,,by ,,the ,,lord1   
,,that ,,with ,,those ,,infants ,,the   

,,innocence ,,of ,,infancy ,,becomes    
,,the ,,innocence ,,of ,,wisdom 7,,and  
,,thus ,,they  ,,become ,,angels74 ,many
 may conjecture that infants remain     
infants1 and  become angels immediately 
after death3 but it is intelligence and 
wisdom  that make an angel3 therefore so
 long as infants are without            
intelligence and wisdom1 they are indeed
 associated with angels1 yet are  not   
angels3 but they then first become so   
when they are made intelligent  and     
wise4 ,infants therefore are led from   
the innocence of infancy to the         
innocence of wisdom1 that is1 from      
external innocence to internal3 the     
latter innocence is the end of all their
 instruction and progression3  therefore
 when they attain to the innocence of   
wisdom1 the innocence of  infancy is    
adjoined to them1 which in the mean time
 had served them as a  plane4 ,i saw a  
representation of the quality of the    
innocence of  infancy2 it was of wood   
almost without life1 and was vivified in

  proportion as the knowledges of truth 
and the affections of good were         
imbibed3 and afterwards there was       
represented the quality of the          
innocence of wisdom1 by a living infant4
 ,the angels of the third heaven1  who  
are in a state of innocence from the    
,lord above other angels1 appear  like  
naked infants before the eyes of spirits
 who are beneath the  heavens2 and as   
they are wiser than all others1 so are  
they also more  truly alive3 the reason 
of this is1 because innocence           
corresponds to  infancy1 and also to    
nakedness1 therefore it is said of ,adam
 and his  wife1 when they were in a     
state of innocence1 that they were naked
 and  were not ashamed1 but that when   
they had lost their state of innocence1 
they were ashamed of their nakedness1   
and hid themselves1 ,gen4 ii4 #be2      
chap4 iii4 #g1 #aj1 #aa4 ,in a word1 the
 wiser the angels are the more  innocent
 they are4 ,the quality of the innocence
 of wisdom may in some  measure be seen 

from the innocence of infancy above     
described1 n4 #cie1  if only instead of 
parents1 the ,lord be assumed as the    
,father by whom  they are led1 and to   
whom they ascribe what they have        
received4    #dad4 ,on the subject of   
innocence ,i have often conversed with  
the angels  who have told me that       
innocence is the esse of every good1 and
 that  good is only so far good as it   
has innocence in it3 and1 since wisdom  
is  of life and thence of good1 that    
wisdom is only so far wisdom as it      
partakes of innocence3 the like is true 
of love1 charity1 and faith2 and  hence 
it is that no one can enter heaven      
unless he has innocence2 which  is meant
 by these words of the ,lord1 ,suffer   
infants to come to me1 and  forbid them 
not2 for of such is the kingdom of the  
heavens2 verily ,i say  unto you1       
,whosoever shall not receive the kingdom
 of the heavens as an  infant1 he will  
not enter therein1 ,mark x4 #ad1 #ae2   
,luke xviii4 #af1 #ag4  ,in this        

passage1 as well as in other parts of   
the ,word1 infants denote  those who are
 in innocence4 ,the reason why good is  
good1 so far as it  has innocence in it1
 is1 because all good is from the ,lord1
 and  innocence consists in being led by
 the ,lord4           99       99       
99       99       99    #dae4 ,to the   
above ,i shall add this ,,memorable     
,,relation4 ,one morning1 as ,i  awoke  
out of sleep1 the light beginning to    
dawn and it being very  serene1 while ,i
 was meditating and not yet quite awake1
 ,i saw through  the window as it were a
 flash of lightning1 and presently ,i   
heard as it  were a clap of thunder2 and
 while ,i was wondering whence this     
could be1  ,i heard from heaven words to
 this effect1 ,there are some not far   
from  you1 who are reasoning sharply    
about ,god and nature4 ,the vibration of
  light like lightning1 and the clapping
 of the air like thunder1 are           
correspondences and consequent          
appearances of the conflict and         

collision  of arguments1 on one side in 
favor of ,god1 and on the other in favor
 of  nature4 ,the cause of this         
spiritual combat was as follows3 there  
were  some satans in hell who expressed 
a wish to be allowed to converse with   
the angels of heaven2 for1 said they1 we
 will clearly and fully  demonstrate1   
that what they call ,god1 the ,creator  
of all things1 is  nothing but nature2  
and thus that ,god is a mere unmeaning  
expression1  unless nature be meant by  
it4 ,and as those satans believed this  
with  all their heart and soul1 and also
 were desirous to converse with the     
angels of heaven1 they were permitted to
 ascend out of the mire and  darkness of
 hell1 and to converse with two angels  
at that time  descending from heaven4   
,they were in the world of spirits1     
which is  intermediate between heaven   
and hell4 ,the satans on seeing the     
angels  there1 hastily ran to them1 and 
cried out with a furious voice1 ,are you
  the angels of heaven with whom we are 

allowed to engage in debate1  respecting
 ,god and nature8 ,you are called wise  
because you acknowledge a  ,god2 but1   
alas6 how simple you are6 ,who sees     
,god8 who understands what  ,god is8 who
 conceives that ,god governs1 and can   
govern the universe1  with everything   
belonging thereto8 and who but the      
vulgar and common  herd of mankind      
acknowledges what he does not see and   
understand8 ,what  is more obvious than 
that nature is all in all8 ,is it not   
nature alone  that we see with our eyes1
 hear with our ears1 smell with our     
nostrils1  taste with our tongues1 and  
touch and feel with our hands and       
bodies8  ,and are not our bodily senses 
the only evidences of truth8 ,who would 
not  swear from them that it is so8 ,are
 not your heads in nature1 and is  there
 any influx into the thoughts of your   
heads but from nature8 ,take  away      
nature1 and can you think at all8 ,not  
to mention several other  considerations
 of a like kind4 ,on hearing these words

 the angels  replied1 ,you speak in this
 manner because you are merely sensual4 
,all  in the hells have the ideas of    
their thoughts immersed in the bodily   
senses1 neither are they able to elevate
 their minds above them2  therefore we  
excuse you4 ,the life of evil and the   
consequent belief of  what is false have
 closed the interiors of your minds1 so 
that you are  incapable of any elevation
 above the things of sense1 except in a 
state  removed from evils of life1 and  
from false principles of faith3 for a   
satan1 as well as an angel1 can         
understand truth when he hears it2 but  
he does not retain it1 because evil     
obliterates truth and induces what  is  
false3 but we perceive that you are now 
in a state of removal from  evil1 and   
thus that you can understand the truth  
which we speak2 attend  therefore to    
what we shall say3 and they proceeded   
thus3 ,you have been  in the natural    
world1 and have departed thence1 and are
 now in the  spiritual world4 ,have you 

known anything till now concerning a    
life  after death8 ,have you not till   
now denied such a life1 and degraded    
yourselves to the beasts8 ,have you     
known any thing heretofore about  heaven
 and hell1 or the light and heat of this
 world8 or of this  circumstance1 that  
you are no longer within the sphere of  
nature1 but  above it2 since this world 
and all things belonging to it are      
spiritual1  and spiritual things are    
above natural1 so that not the least of 
nature  can flow into this world8 ,but1 
in consequence of believing nature to be
  a ,god or a goddess1 you believe also 
the light and heat of this world to  be 
the light and heat of the natural world1
 when yet it is not at all  so2 for     
natural light here is darkness1 and     
natural heat is cold4 ,have  you known  
anything about the sun of this world    
from which our light and  heat proceed8 
,have you known that this sun is pure   
love1 and the sun of  the natural world 
pure fire2 and the sun of the world1    

which is pure  fire1 is that from which 
nature exists and subsists2 and that the
 sun of  heaven1 which is pure love1 is 
that from which life itself1 which is   
love with wisdom exists and subsists2   
and thus that nature1 which you  make a 
god or a goddess1 is absolutely dead8   
,you can1 under the care of  a proper   
guard1 ascend with us into heaven2 and  
we also1 under similar  protection1 can 
descend with you into hell2 and in      
heaven you will see  magnificent and    
splendid objects1 but in hell such as   
are filthy and  unclean4 ,the ground of 
the difference is1 because all in the   
heavens  worship ,god1 and all in the   
hells worship nature2 and the           
magnificent  and splendid objects in the
 heavens are correspondences of the     
affections of good and truth1 and the   
filthy and unclean objects in the  hells
 are correspondences of the lusts of    
what is evil and false4 ,judge  now1    
from these circumstances1 whether ,god  
or nature be all in all4 ,to  this the  

satans replied1 ,in the state wherein we
 now are1 we can  conclude1 from what we
 have heard1 that there is a ,god2 but  
when the  delight of evil seizes our    
minds1 we see nothing but nature4 ,these
 two  angels and two satans were        
standing to the right1 at no great      
distance  from me2 therefore ,i saw and 
heard them2 and lo6 ,i saw near them    
many  spirits who had been celebrated in
 the natural world for their  erudition2
 and ,i was surprised to observe that   
those great scholars at  one time stood 
near the angels and at another near the 
satans1 and that  they favored the      
sentiments of those near whom they      
stood2 and ,i was led  to understand    
that the changes of their situation were
 changes of the  state of their minds1  
which sometimes favored one side and    
sometimes the  other2 for they were     
vertumni4 ,moreover1 the angels said1   
,we will  tell you a mystery2 on our    
looking down upon the earth1 and        
examining  those who were celebrated for

 erudition1 and who have thought about  
,god  and nature from their own         
judgement1 we have found six hundred out
 of a  thousand favorers of nature1 and 
the rest favorers of ,god2 and that     
these were in favor of ,god1 in         
consequence of having frequently        
maintained in their conversation1 not   
from any convictions of their           
understandings1 but only from hear-say1 
that nature is from ,god2 for  frequent 
conversation from the memory and        
recollection1 and not at the  same time 
from thought and intelligence1 induces a
 species of faith4  ,after this1 the    
satans were entrusted to a guard and    
ascended with the  two angels into      
heaven1 and saw the magnificent and     
splendid objects  contained therein2 and
 being then an illustration from the    
light of  heaven1 they acknowledged the 
being of a ,god1 and that nature was    
created to be subservient to the life   
which is in ,god and from ,god2 and     
that nature in itself is dead1 and      

consequently does nothing of itself1    
but is acted upon by life4 ,having seen 
and perceived these things1 they        
descended3 and as they descended the    
love of evil returned and closed  their 
understanding above and opened it       
beneath2 and then there appeared  above 
it as it were a veil sending forth      
lightning from infernal fire2  and as   
soon as they touched the earth with     
their feet1 the ground  cleaved asunder 
beneath them1 and they returned to their
 associates4    #daf4 ,after these      
things those two angels seeing me near1 
said to the  by-standers respecting me1 
,we know that this man has written about
 ,god  and nature2 let us hear what he  
has written4 ,they therefore came to me1
  and intreated that what ,i had written
 about ,god and nature might be read  to
 them3 ,i therefore read as follows4    
,those who believe in a ,divine         
operation in everything of nature1 may  
confirm themselves in favor of  the     
,divine1 from many things which they see

 in nature1 equally1 yea more  than     
those who confirm themselves in favor of
 nature3 for those who  confirm         
themselves in favor of the ,divine1     
attend to the wonderful  things1 which  
are conspicuous in the productions of   
both vegetables and  animals3--in the   
,,production ,,of ,,vegetables1 that    
from a small seed sown  in the earth    
there is sent forth a root1 by means of 
the root a stem1  and successively buds1
 leaves1 flowers1 fruits1 even to new   
seeds2  altogether as if the seed was   
acquainted with the order of succession1
  or the process by which it was to     
renew itself4 ,what rational person can 
conceive1 that the sun which is pure    
fire1 is acquainted with this1 or  that 
it can endue its heat and light with a  
power to effect such things2  and       
further1 that it can form wonderful     
things therein1 and intend use8  ,when a
 man of elevated reason sees and        
considers such things1 he cannot  think 
otherwise than that they are from him   

who has infinite wisdom1  consequently  
from ,god4 ,those who acknowledge the   
,divine1 also see and  think so2 but    
those who do not acknowledge it1 do not 
see and think so1  because they are     
unwilling2 and thereby they let down    
their rational  principle into the      
sensual1 which derives all its ideas    
from the  luminous principle in which   
the bodily senses are1 and confirms     
their  fallacies urging1 ',do not you   
see the sun effecting these things by   
its  heat and light8 ,what is that which
 you do not see8' ,is it anything8      
,those who confirm themselves in favor  
of the ,divine1 attend to the  wonderful
 things which are conspicuous in the    
,,productions ,,of ,,animals2 to        
mention only what is conspicuous in     
eggs1 that there lies concealed in  them
 a chick in its seed1 or first          
principles of existence1 with           
everything requisite even to the        
hatching1 and likewise to every part of 
its progress after hatching1 until it   

becomes a bird1 or winged animal1  in   
the form of its parent stock4 ,a farther
 attention to the nature and  quality of
 the form cannot fail to cause          
astonishment in the  contemplative mind2
 to observe in the least as well as in  
the largest  kinds1 yea1 in the         
invisible as in the visible1 that is1 in
 small  insects1 as in fowls or great   
beasts1 how they are all endowed with   
organs of sense1 such as seeing1        
smelling1 tasting1 touching2 and also   
with organs of motion1 such as muscles1 
for they fly and walk2 and  likewise    
with viscera1 around the heart and      
lungs1 which are actuated by  the       
brains3 that the commonest insects enjoy
 all these parts of  organization is    
known from their anatomy1 as described  
by some writers1  especially            
,,swammerdam in his ,books of ,nature4  
,those who ascribe all  things to nature
 do indeed see such things2 but they    
think only that  they are so1 and say   
that nature produces them3 and this they

 say in  consequence of having averted  
their minds from thinking about the     
,divine2 and those who have so averted  
their minds1 when they see the          
wonderful things in nature1 cannot think
 rationally1 and still less             
spiritually2 but they think sensually   
and materially1 and in this case  they  
think in and from nature1 and not above 
it1 in like manner as those  do who are 
in hell2 differing from beasts only in  
this respect1 that  they have rational  
powers1 that is1 they are capable of    
understanding1  and thereby of thinking 
otherwise1 if only they are willing4    
,those who  have averted themselves from
 thinking about the ,divine1 when they  
see  the wonderful things in nature1 and
 thereby become sensual1 do not         
consider that the sight of the eye is so
 gross that it sees several  small      
insects as one confused mass2 when yet  
each of them is organized  to feel and  
to move itself1 consequently is endowed 
with fibres and  vessels1 also with a   

little heart1 pulmonary pipes1 small    
viscera1 and  brains2 and that the      
contexture of these parts consists of   
the purest  principles in nature1 and   
corresponds to some life1 by virtue of  
which  their minutest parts are         
distinctly acted upon4 ,since the sight 
of the  eye is so gross that several of 
such insects1 with the innumerable      
things in each1 appear to it as a small 
confused mass1 and yet those who  are   
sensual1 think and judge from that      
sight1 it is evident how gross  their   
minds are1 and consequently in what     
thick darkness they are  respecting     
spiritual things4    #dag4 ,every one   
that is willing to do so1 may confirm   
himself in favor  of the ,divine from   
the visible things in nature2 and he    
also who thinks  of ,god from the       
principle of life1 does so confirm      
himself2 while1 for  instance1 he       
observes the fowls of heaven1 how each  
species of them  knows its proper food  
and where it is to be found2 how they   

can  distinguish those of their own kind
 by the sounds they utter and by  their 
external appearance2 how also1 among    
other kinds1 they can tell  which are   
their friends and which their foes2 how 
they pair together1  build their nests  
with great art1 lay therein their eggs1 
hatch them1  know the time of hatching1 
and at its accomplishment help their    
young  out of the shell1 love them most 
tenderly1 cherish them under their      
wings1 feed and nourish them1 until they
 are able to provide for  themselves and
 do the like1 and to procreate a family 
in order to  perpetuate their kind4     
,every one that is willing to think of a
 divine  influx through the spiritual   
world into the natural1 may discern it  
in  these instances1 and may also1 if he
 will1 say in his heart1 ',such         
knowledges cannot flow into those       
animals from the sun by the rays of  its
 light3' for the sun1 from which nature 
derives its birth and its  essence1 its 
pure fire1 and consequently the rays of 

its light are  altogether dead2 and thus
 they may conclude1 that such effects   
are  derived from an influx of divine   
wisdom into the ultimates of nature4    
#dah4 ,every one may confirm himself in 
favor of the ,divine from what is       
visible in nature1 while he observes    
worms1 which from the delight of a      
certain desire1 wish and long after a   
change of their earthly state into  a   
state analogous to a heavenly one2 for  
this purpose they creep into  holes1 and
 cast themselves as it were into a womb 
that they may be born  again1 and there 
become chrysalises1 aurelias1 nymphs1   
and at length  butterflies2 and when    
they have undergone this change1 and    
according to  their species are decked  
with beautiful wings1 they fly into the 
air as  into their heaven1 and there    
indulge in all festive sports1 pair     
together1 lay their eggs1 and provide   
for themselves a posterity2 and  then   
they are nourished with a sweet and     
pleasant food1 which they  extract from 

flowers4 ,who that confirms himself in  
favor of the ,divine  from what is      
visible in nature1 does not see some    
image of the earthly  state of man in   
these animals while they are worms1 and 
of his heavenly  state in the same when 
they become butterflies8 whereas those  
who  confirm themselves in favor of     
nature1 see indeed such things2 but as  
they have rejected from their minds all 
thought of man's heavenly state1  they  
call them mere instincts of nature4     
#dai4 ,again1 everyone may confirm      
himself in favor of the ,divine from    
what is visible in nature1 while he     
attends to the discoveries made         
respecting bees1--how they have the art 
to gather wax and suck honey  from herbs
 and flowers1 and build cells like small
 houses1 and arrange  them into the form
 of a city with streets1 through which  
they come in  and go out2 and how they  
can smell flowers and herbs at a        
distance1 from  which they may collect  
wax for their home and honey for their  

food2 and  how1 when laden with these   
treasures1 they can trace their way back
 in a  right direction to their hive2   
thus they provide for themselves food   
and  habitation against the approaching 
winter1 as if they were acquainted  with
 and foresaw its coming4 ,they also set 
over themselves a mistress as  a queen1 
to be the parent of a future race1 and  
for her they build as it  were a palace 
in an elevated situation1 and appoint   
guards about her2  and when the time    
comes for her to become a mother1 she   
goes from cell  to cell and lays her    
eggs1 which her attendants cover with a 
sort of  ointment to prevent their      
receiving injury from the air2 hence    
arises a  new generation1 which1 when   
old enough to provide in like manner for
  itself1 is driven out from home2 and  
when driven out1 it flies forth to  seek
 a new habitation1 not however till it  
has first collected itself  into a swarm
 to prevent dissociation4 ,about autumn 
also the useless  drones are brought    

forth and deprived of their wings1 lest 
they should  return and consume the     
provision which they had taken no pains 
to  collect2 not to mention many other  
circumstances2 from which it may  appear
 evident1 that on account of the use    
which they afford to mankind1  they have
 by influx from the spiritual world a   
form of government1 such  as prevails   
among men in the world1 yea1 among      
angels in the heavens4  ,what man of    
uncorrupted reason does not see that    
such instincts are not  communicated to 
bees from the natural world8 ,what has  
the sun1 in which  nature originates1 in
 common with a form of government which 
vies with  and is similar to a heavenly 
one8 ,from these and similar            
circumstances  respecting brute animals1
 the confessor and worshiper of nature  
confirms  himself in favor of nature1   
while the confessor and worshiper of    
,god1  from the same circumstances1     
confirms himself in favor of the        
,divine3  for the spiritual man sees    

spiritual things therein1 and the       
natural man  natural2 thus every one    
according to his quality4 ,in regard to 
myself1  such circumstances have been to
 me testimonies of an influx of what is 
spiritual into what is natural1 or of an
 influx of the spiritual world  into the
 natural world2 thus of an influx from  
the divine wisdom of the  ,lord4        
,consider also1 whether you can think   
analytically of any form of  government1
 any civil law1 any moral virtue1 or any
 spiritual truth1  unless the ,divine   
flows in from his wisdom through the    
spiritual world3  for my own part1 ,i   
never did1 and still feel it to be      
impossible2 for ,i  have perceptibly and
 sensibly observed such influx now      
7#agfh7 for  twenty-five years          
continually3 ,i therefore speak this    
from experience4    #dbj4 ,can nature1  
let me ask1 regard use as an end1 and   
dispose uses  into orders and forms8    
,this is in the power of none but a wise
 being2  and none but ,god1 who is      

infinitely wise1 can so order and form  
the  universe4 ,who else can foresee and
 provide for mankind all the things     
necessary for their food and clothing1  
producing them from the fruits of  the  
earth and from animals8 ,it is surely a 
wonderful consideration among  many     
others1 that those common insects1      
called silk-worms1 should supply  with  
splendid clothing all ranks of persons1 
from kings and queens even  to the      
lowest servants2 and that those common  
insects the bees1 should  supply wax to 
enlighten both our temples and palaces4 
,these1 with  several other similar     
considerations1 are standing proofs1    
that the ,lord  by an operation from    
himself through the spiritual world1    
effects  whatever is done in nature4    
#dba4 ,it may be expedient here to add1 
that ,i have seen in the spiritual      
world those who had confirmed themselves
 in favor of nature by what is  visible 
in this world1 so as to become atheists1
 and that their  understanding in       

spiritual light appeared open beneath   
but closed above1  because with their   
thinking faculty they had looked        
downwards to the  earth and not upwards 
to heaven4 ,the super-sensual principle1
 which is  the lowest principle of the  
understanding1 appeared as a veil1 in   
some  cases sparkling from infernal     
fire1 in some black as soot1 and in some
  pale and livid as a corpse4 ,let every
 one therefore beware of  confirmation  
in favor of nature1 and let him confirm 
himself in favor of  the ,divine2 for   
which confirmation there is no want of  
materials4    #dbb4 ,some indeed are to 
be excused for ascribing certain visible
  effects to nature1 because they have  
had no knowledge respecting the sun  of 
the spiritual world1 where the ,lord is1
 and of influx thence2 neither  have    
they known any thing about that world   
and its state1 nor yet of its  presence 
with man2 and consequently they could   
think no other than that  the spiritual 
principle was a purer natural principle2

 and thus that  angels were either in   
the ether or in the stars2 also that the
 devil was  either man's evil1 or1 if he
 actually existed1 that he was either in
 the  air or in the deep2 also that the 
souls of men after death were either  in
 the inmost part of the earth1 or in    
some place of confinement till  the day 
of judgement2 not to mention other like 
conceits1 which sprung  from ignorance  
of the spiritual world and its sun4     
,this is the reason  why those are to be
 excused1 who have believed that the    
visible  productions of nature are the  
effect of some principle implanted in   
her  from creation3 nevertheless those  
who have made themselves atheists by    
confirmations in favor of nature1 are   
not to be excused1 because they  might  
have confirmed themselves in favor of   
the ,divine4 ,ignorance indeed  excuses1
 but does not take away the false       
principle which is confirmed2  for this 
false principle agrees with evil1 and   
evil with hell4          ,,adulterous   

,,love ,,and ,,its ,,sinful ,,pleasures4
      ,,on ,,the ,,opposition ,,of      
,,adulterous ,,love ,,and ,,conjugial   
,,love4    #dbc4 ,at the entrance upon  
our subject1 it may be expedient to     
declare  what we mean in this chapter by
 adulterous love4 ,by adulterous love we
  do not mean fornicatory love1 which   
precedes marriage1 or which follows  it 
after the death of a married partner2   
neither do we mean concubinage1  which  
is engaged in from causes legitimate1   
just1 and excusatory2 nor do  we mean   
either the mild or the grievous kinds of
 adultery1 whereof a man  actually      
repents2 for the latter become not      
opposite1 and the former are  not       
opposite1 to conjugial love1 as will be 
seen in the following pages1  where each
 is treated of4 ,but by adulterous love1
 opposite to conjugial  love1 we here   
mean the love of adultery1 so long as it
 is such as not to  be regarded as sin1 
or as evil1 and dishonorable1 and       
contrary to  reason1 but as allowable   

with reason4 ,this adulterous love not  
only  makes conjugial love the same with
 itself1 but also overthrows1  destroys1
 and at length nauseates it4 ,the       
opposition of this love to  conjugial   
love is the subject treated of in this  
chapter4 ,that no other  love is treated
 of 7as being in such opposition71 may  
be evident from  what follows concerning
 fornication1 concubinage1 and the      
various kinds  of adultery4 ,but in     
order that this opposition may be made  
manifest to  the rational sight1 it may 
be expedient to demonstrate it in the   
following series3 ,i4 ,it is not known  
what adulterous love is1 unless it  be  
known what conjugial love is4 ,,ii4     
,adulterous love is opposed to          
conjugial love4 ,,iii4 ,adulterous love 
is opposed to conjugial love1 as  the   
natural man viewed in himself is opposed
 to the spiritual man4 ,,iv4            
,adulterous love is opposed to conjugial
 love1 as the connubial  connection of  
what is evil and false is opposed to the

 marriage of good  and truth4 ,v4 ,hence
 adulterous love in opposed to conjugial
 love1 as  hell is opposed to heaven4   
,,vi4 ,the impurity of hell is from     
adulterous  love1 and the purity of     
heaven from conjugial love4 ,,vii4 ,the 
impurity  and the purity in the church  
are similarly circumstanced4 ,,viii4    
,adulterous love more and more makes a  
man not a man 7homo71 and not a  man    
7vir71 and conjugial love makes a man   
more and more a man 7homo71  and a man  
7vir74 ,,ix4 ,there are a sphere of     
adulterous love and a  sphere of        
conjugial love4 ,x4 ,the sphere of      
adulterous love ascends  from hell1 and 
the sphere of conjugial love descends   
from heaven4 ,,xi4  ,those two spheres  
mutually meet each other in each world2 
but they do  not unite4 ,,xii4 ,between 
those two spheres there is an           
equilibrium1 and  man is in it4 ,,xiii4 
,a man is able to turn himself to       
whichever he  pleases2 but so far as he 
turns himself to the one1 so far he     

turns  himself from the other4 ,,xiv4   
,each sphere brings with it delights4   
,,xv4  ,the delights of adulterous love 
commence from the flesh and are of the  
flesh even in the spirit2 but the       
delights of conjugial love commence in  
the spirit1 and are of the spirit even  
in the flesh4 ,,xvi4 ,the delights  of  
adulterous love are the pleasures of    
insanity2 but the delights of  conjugial
 love are the delights of wisdom4 ,we   
proceed to an explanation  of each      
article4    #dbd4 ,i4 ,,it ,,is ,,not   
,,known ,,what ,,adulterous ,,love ,,is1
 ,,unless ,,it ,,be ,,known ,,what      
,,conjugial ,,love ,,is4 ,by adulterous 
love we mean the love of adultery1      
which destroys conjugial love1 as above1
 n4 #dbc4 ,that it is not known  what   
adulterous love is1 unless it be known  
what conjugial love is1  needs no       
demonstration1 but only illustration by 
similitudes3 as for  example1 who can   
know what is evil and false1 unless he  
know what is  good and true8 and who    

knows what is unchaste1 dishonorable1   
unbecoming1  and ugly1 unless he knows  
what is chaste1 honorable1 becoming1 and
  beautiful8 and who can discern the    
various kinds of insanity1 but he  that 
is wise1 or that knows what wisdom is8  
also1 who can rightly  perceive         
discordant and grating sounds1 but he   
that is well versed in  the doctrine and
 study of harmonious numbers8 in like   
manner1 who can  clearly discern what is
 the quality of adultery1 unless he has 
first  clearly discerned what is the    
quality of marriage8 and who can make a 
just estimate of the filthiness of the  
pleasures of adulterous love1 but  he   
that has first made a just estimate of  
the purity of conjugial love8  ,as ,i   
have now completed the treatise ,,on    
,,conjugial ,,love ,,and ,,its ,,chaste 
,,delights1 ,i am enabled1 from the     
intelligence ,i thence acquired1 to     
describe the pleasures respecting       
adulterous love4    #dbe4 ,,ii4         
,,adulterous ,,love ,,is ,,opposed ,,to 

,,conjugial ,,love4 ,every thing in  the
 universe has its opposite2 and         
opposites1 in regard to each other1  are
 not relatives1 but contraries4         
,relatives are what exist between the   
greatest and the least of the same      
thing2 whereas contraries arise from  an
 opposite in contrariety thereto2 and   
the latter are relatives in  regard to  
each other1 as the former are in their  
regard one to another2  wherefore also  
the relations themselves are opposites4 
,that all things  have their opposites1 
is evident from light1 heat1 the times  
of the  world1 affections1 perceptions1 
sensations1 and several other things4   
,the opposite of light is darkness2 the 
opposite of heat is cold2 of the  times 
of the world the opposites are day and  
night1 summer and winter2  of affections
 the opposites are joys and mourning1   
also gladnesses and  sadnesses2 of      
perceptions the opposites are goods and 
evils1 also truths  and falses2 and of  
sensations the opposites are things     

delightful and  things undelightful4    
,hence it may be evidently concluded1   
that conjugial  love has its opposite2  
this opposite is adultery1 as every one 
may see1  if he be so disposed1 from all
 the dictates of sound reason4 ,tell1 if
  you can1 what else is its opposite4   
,it is an additional evidence in  favor 
of this position1 that as sound reason  
was enabled to see the  truth of it by  
her own light1 therefore she has enacted
 laws1 which are  called laws of civil  
justice1 in favor of marriages and      
against  adulteries4 ,that the truth of 
this position may appear yet more       
manifest1 ,i may relate what ,i have    
very often seen in the spiritual  world4
 ,when those who in the natural world   
have been confirmed  adulterers1        
perceive a sphere of conjugial love     
flowing down from  heaven1 they         
instantly either flee away into caverns 
and hide  themselves1 or1 if they       
persist obstinately in contrariety to   
it1 they  grow fierce with rage1 and    

become like furies4 ,the reason why they
 are  so affected is1 because all things
 of the affections1 whether delightful  
or undelightful1 are perceived in that  
world1 and on some occasions as  clearly
 as an odor is perceived by the sense of
 smelling2 for the  inhabitants of that 
world have not a material body1 which   
absorbs such  things4 ,the reason why   
the opposition of adulterous love and   
conjugial  love is unknown to many in   
the world1 is owing to the delights of  
the  flesh1 which1 in the extremes1 seem
 to imitate the delights of conjugial   
love2 and those who are in delights     
only1 do not know anything  respecting  
that opposition2 and ,i can venture to  
say1 that should you  assert1 that      
everything has its opposite1 and should 
conclude that  conjugial love also has  
its opposite1 adulterers will reply1    
that that  love has not an opposite1    
because adulterous love cannot be       
distinguished from it2 from which       
circumstance it is further manifest1    

that he that does not know what         
conjugial love is1 does not know what   
adulterous love is2 and moreover1 that  
from adulterous love it is not  known   
what conjugial love is1 but from        
conjugial love it is known what         
adulterous love is4 ,no one knows good  
from evil1 but evil from good2 for  evil
 is in darkness1 whereas good is in     
light4    #dbf4 ,,iii4 ,,adulterous     
,,love ,,is ,,opposed ,,to ,,conjugial  
,,love1 ,,as ,,the ,,natural  ,,man     
,,viewed ,,in ,,himself ,,is ,,opposed  
,,to ,,the ,,spiritual ,,man4 ,that the 
natural  man and the spiritual are      
opposed to each other1 so that the one  
does  not will what the other wills1    
yea1 that they are at strife together1  
is  well known in the church2 but still 
it has not heretofore been  explained4  
,we will therefore shew what is the     
ground of discrimination  between the   
spiritual man and the natural1 and what 
excites the latter  against the former4 
,the natural man is that into which     

every one is  first introduced as he    
grows up1 which is effected by sciences 
and  knowledges1 and by rational        
principles of the understanding2 but the
  spiritual man is that into which he is
 introduced by the love of doing  uses1 
which love is also called charity3      
wherefore so far as any one is  in      
charity1 so far he is spiritual2 but so 
far as he is not in charity1  so far he 
is natural1 even supposing him to be    
ever so quick-sighted in  genius1 and   
wise in judgement4 ,that the latter1 the
 natural man1  separate from the        
spiritual1 notwithstanding all his      
elevation into the  light of reason1    
still gives himself without restraint to
 the government  of his lusts1 and is   
devoted to them1 is manifest from his   
genius alone1  in that he is void of    
charity2 and whoever is void of charity1
 gives  loose to all the lasciviousness 
of adulterous love3 wherefore1 when he  
is told1 that this wanton love is       
opposed to chaste conjugial love1 and   

is asked to consult his rational lumen1 
he still does not consult it1  except in
 conjunction with the delight of evil   
implanted from birth in  the natural    
man2 in consequence whereof he          
concludes1 that his reason  does not see
 anything contrary to the pleasing      
sensual allurements of  the body2 and   
when he has confirmed himself in those  
allurements1 his  reason is in amazement
 at all those pleasures which are       
proclaimed  respecting conjugial love2  
yea1 as was said above1 he fights       
against  them1 and conquers1 and1 like a
 conqueror after the enemy's overthrow1 
he utterly destroys the camp of         
conjugial love in himself4 ,these things
  are done by the natural man from the  
impulse of his adulterous love4 ,we     
mention these circumstances1 in order   
that it may be known1 what is the  true 
ground of the opposition of those two   
loves2 for1 as has been  abundantly     
shewn above1 conjugial love viewed in   
itself is spiritual  love1 and          

adulterous love viewed in itself is     
natural love4    #dbg4 ,,iv4            
,,adulterous ,,love ,,is ,,opposed ,,to 
,,conjugial ,,love1 ,,as ,,the          
,,connubial  ,,connection ,,of ,,what   
,,is ,,evil ,,and ,,false ,,is ,,opposed
 ,,to ,,the ,,marriage ,,of ,,good      
,,and ,,truth4 ,that the origin of      
conjugial love is from the marriage of  
good and truth1 was demonstrated above  
in its proper chapter1 from n4  #hc-ajb2
 hence it follows1 that the origin of   
adulterous love is from the  connubial  
connection of what is evil and false1   
and that hence they are  opposite loves1
 as evil is opposed to good1 and the    
false of evil to the  truth of good4 ,it
 is the delights of each love which are 
thus opposed2  for love without its     
delight is not anything4 ,that these    
delights are  thus opposed to each      
other1 does not at all appear3 the      
reason why it  does not appear is1      
because the delight of the love of evil 
in externals  assumes a semblance of the

 delight of the love of good2 but in    
internals  the delight of the love of   
evil consists of mere concupiscences of 
evil1  evil itself being the conglobated
 mass 7or glome7 of those               
concupiscences3 whereas the delight of  
the love of good consists of            
innumerable affections of good1 good    
itself being the co-united bundle  of   
those affections4 ,this bundle and that 
glome are felt by man only as  one      
delight2 and as the delight of evil in  
externals assumes a semblance  of the   
delight of good1 as we have said1       
therefore also the delight of  adultery 
assumes a semblance of the delight of   
marriage2 but after  death1 when        
everyone lays aside externals1 and the  
internals are laid  bare1 then it       
manifestly appears1 that the evil of    
adultery is a glome  of the             
concupiscences of evil1 and the good of 
marriage is a bundle of  the affections 
of good3 thus that they are entirely    
opposed to each  other4    #dbh4 ,in    

reference to the connubial connection of
 what is evil and false1  it is to be   
observed1 that evil loves the false1 and
 desires that it may  be a one with     
itself1 and they also unite2 in like    
manner as good loves  truth1 and desires
 that it may be a one with itself1 and  
they also  unite3 from which            
consideration it is evident1 that as the
 spiritual  origin of marriage is the   
marriage of good and truth1 so the      
spiritual  origin of adultery is the    
connubial connection of what is evil and
  false4 ,hence1 this connubial         
connection is meant by adulteries1      
whoredoms1 and fornications1 in the     
spiritual sense of the ,word2 see the   
,,apocalypse ,,revealed1 n4 #acd4 ,it is
 from this principle1 that he that is   
in evil1 and connects himself           
connubially with what is false1 and he  
that is in what is false1 and draws evil
 into a partnership of his  chamber1    
from the joint covenant confirms        
adultery1 and commits it so  far as he  

dares and has the opportunity2 he       
confirms it from evil by  what is false1
 and he commits it from what is false by
 evil3 and also on  the other hand1 that
 he that is in good1 and marries truth1 
or he that  is in truth1 and brings good
 into partnership of the chamber with   
himself1 confirms himself against       
adultery1 and in favor of marriage1  and
 attains to a happy conjugial life4     
#dbi4 ,v4 ,,hence ,,adulterous ,,love   
,,is ,,opposed ,,to ,,conjugial ,,love  
,,as ,,hell ,,is  ,,opposed ,,to        
,,heaven4 ,all who are in hell are in   
the connubial connection  of what is    
evil and false1 and all who are in      
heaven are in the marriage  of good and 
truth2 and as the connubial connection  
of what is evil and  false is also      
adultery1 as was shewn just above1 n4   
#dbg1 #dbh1 hell is  also that connubial
 connection4 ,hence all who are in hell 
are in the  lust1 lasciviousness1 and   
immodesty of adulterous love1 and shun  
and  dread the chastity and modesty of  

conjugial love2 see above1 n4 #dbh4     
,from these considerations it may be    
seen1 that those two loves1  adulterous 
and conjugial1 are opposed to each      
other1 as hell is to  heaven1 and heaven
 to hell4    #dcj4 ,,vi4 ,,the          
,,impurity ,,of ,,hell ,,is ,,from      
,,adulterous ,,love1 ,,and ,,the        
,,purity ,,of  ,,heaven ,,from          
,,conjugial ,,love4 ,all hell abounds   
with impurities1 all of  which originate
 in immodest and obscene adulterous     
love1 the delights of  that love being  
changed into such impurities4 ,who can  
believe1 that in  the spiritual world1  
every delight of love is presented to   
the sight  under various appearances1 to
 the sense under various odors1 and to  
the  view under various forms of beasts 
and birds8 ,the appearances under  which
 in hell the lascivious delights of     
adulterous love are presented  to the   
sight1 are dunghills and mire2 the odors
 by which they are  presented to the    
sense1 are stinks and stenches2 and the 

forms of beasts  and birds under which  
they are presented to the view1 are     
hogs1  serpents1 and the birds called   
ochim and tziim4 ,the case is reversed  
in  regard to the chaste delights of    
conjugial love in heaven4 ,the          
appearances under which those delights  
are presented to the sight1 are  gardens
 and flowery fields2 the odors whereby  
they are presented to the  sense1 are   
the perfumes arising from fruits and the
 fragrancies from  flowers2 and the     
forms of animals under which they are   
presented to the  view are lambs1 kids1 
turtle-doves1 and birds of paradise4    
,the reason  why the delights of love   
are changed into such and similar things
 is1  because all things which exist in 
the spiritual world are                 
correspondences3 into these             
correspondences the internals of the    
minds  of the inhabitants are changed1  
while they pass away and become external
  before the senses4 ,but it is to be   
observed1 that there are innumerable    

varieties of impurities1 into which the 
lasciviousnesses of whoredoms  are      
changed1 while they pass off into their 
correspondences3 these  varieties are   
according to the genera and species of  
those  lasciviousnesses1 as may be seen 
in the following pages1 where           
adulteries and their degrees are treated
 of3 such impurities however do  not    
proceed from the delights of the love of
 those who have repented2  because they 
have been washed from them during their 
abode in the world4    #dca4 ,,vii4     
,,the ,,impurity ,,and ,,the ,,purity   
,,in ,,the ,,church ,,are ,,similarly   
,,circumstanced4 ,the reason of this is1
 because the church is the ,lord's      
kingdom in the world1 corresponding to  
his kingdom in the heavens2 and  also   
the ,lord conjoins them together1 that  
they may make a one2 for he             
distinguishes those who are in the      
world1 as he distinguishes heaven and   
hell1 according to their loves4 ,those  
who are in the immodest and  obscene    

delights of adulterous love1 associate  
to themselves similar  spirits from     
hell3 whereas those who are in the      
modest and chaste  delights of conjugial
 love1 are associated by the ,lord to   
similar angels  from heaven4 ,while     
these their angels1 in their attendance 
on man1 are  stationed near to confirmed
 and determined adulterers1 they are    
made  sensible of the direful stenches  
mentioned above1 n4 #dcj1 and recede a  
little4 ,on account of the              
correspondence of filthy loves with     
dunghills  and bogs1 it was commanded   
the sons of ,israel1 ,that they should  
carry  with them a paddle with which to 
cover their excrement1 lest ,jehovah    
,god  walking in the midst of their camp
 should see the nakedness of the  thing1
 and should return1 ,deut1 xxiii4 #ac1  
#ad4 ,this was commanded1  because the  
camp of the sons of ,israel represented 
the church1 and those  unclean things   
corresponded to the lascivious          
principles of whoredoms1  and by        

,jehovah ,god's walking in the midst of 
their camp was signified  his presence  
with the angels4 ,the reason why they   
were to cover it was1  because all those
 places in hell1 where troops of such   
spirits have  their abode1 were covered 
and closed up1 on which account also it 
is  said1 lest he see the nakedness of  
the thing4 ,it has been granted me  to  
see that all those places in hell are   
closed up1 and also that when  they were
 opened1 as was the case when a new     
demon entered1 such a  horrid stench    
issued from them1 that it infested my   
belly with its  noisomeness2 and what is
 wonderful1 those stenches are to the   
inhabitants as delightful as dunghills  
are to swine4 ,from these               
considerations it is evident1 how it is 
to be understood1 that the  impurity in 
the church is from adulterous love1 and 
its purity from  conjugial love4        
#dcb4 ,,viii4 ,,adulterous ,,love ,,more
 ,,and ,,more ,,makes ,a ,,man 7homo7   
,,not ,a ,,man  7homo71 ,,and ,a ,,man  

7vir7 ,,not ,a ,,man 7vir71 ,,and       
,,conjugial ,,love ,,makes ,a ,,man     
7homo7 ,,more ,,and ,,more ,a ,,man     
7homo71 ,,and ,a ,,man 7vir74 ,that     
conjugial love  makes a man 7homo7 is   
illustrated and confirmed by all the    
considerations which were clearly and   
rationally demonstrated in the  first   
part of this work1 concerning love and  
the delights of its wisdom2  as #a4     
,that he that is principled in love     
truly conjugial1 becomes more  and more 
spiritual2 and in proportion as any one 
is more spiritual1 in  the same         
proportion he is more a man 7homo74 #b4 
,that he becomes more  and more wise2   
and the wiser any one is1 so much the   
more is he a man  7homo74 #c4 ,that with
 such a one the interiors of the mind   
are more and  more opened1 insomuch that
 he sees or intuitively acknowledges the
 ,lord2  and the more any one is in the 
sight or acknowledgement1 the more he is
  a man4 #d4 ,that he becomes more and  
more moral and civil1 inasmuch as a     

spiritual soul is in his morality and   
civility2 and the more any one is       
morally civil1 the more he is a man4 #e4
 ,that also after death he becomes  an  
angel of heaven2 and an angel is in     
essence and form a man2 and also  the   
genuine human principle in his face     
shines forth from his  conversation and 
manners3 from these considerations it is
 manifest1 that  conjugial love makes a 
man 7homo7 more and more a man 7homo74  
,that  the contrary is the case with    
adulterers1 follows as a consequence    
from  the opposition of adultery and    
marriage1 which is the subject treated  
of  in this chapter2 as1 #a4 ,that they 
are not spiritual but in the highest    
degree natural2 and the natural man     
separate from the spiritual man1 is  a  
man only as to the understanding1 but   
not as to the will3 this he  immerses in
 the body and the concupiscences of the 
flesh1 and at those  times the          
understanding also accompanies it4 ,that
 such a one is but half  a man 7homo71  

he himself may see from the reason of   
his understanding1  in ease he elevates 
it4 #b4 ,that adulterers are not wise1  
except in their  conversation and       
behaviour1 when they are in the company 
of such as are  in high station1 or as  
are distinguished for their learning or 
their  morals2 but that when alone with 
themselves they are insane1 setting at  
nought the divine and holy things of the
 church1 and defiling the morals  of    
life with immodest and unchaste         
principles1 will be shewn in the        
chapter concerning adulteries4 ,who does
 not see that such gesticulators  are   
men only as to external figure1 and not 
as to internal form8 #c4 ,that          
adulterers become more and more not men1
 has been abundantly confirmed  to me by
 what ,i have myself been eye-witness to
 respecting them in hell3  for there    
they are demons1 and when seen in the   
light of heaven1 appear  to have their  
faces full of pimples1 their bodies     
bunched out1 their  voice rough1 and    

their gestures antic4 ,but it is to be  
observed1 that  such are determined and 
confirmed adulterers1 but not           
non-deliberate  adulterers3 for in the  
chapter concerning adulteries and their 
degrees1  four kinds are treated of4    
,determined adulterers are those who are
 so  from the lust of the will2         
confirmed adulterers are those who are  
so  from the persuasion of the          
understanding2 deliberate adulterers are
  those who are so from the allurements 
of the senses2 and non deliberate       
adulterers are those who have not the   
faculty or the liberty of  consulting   
the understanding4 ,the two former kinds
 of adulterers are  those who become    
more and more not men2 whereas the two  
latter kinds  become men as they recede 
from those errors1 and afterwards become
 wise4    #dcc4 ,that conjugial love    
makes a man 7homo7 more a man 7vir71 is 
also illustrated by what was adduced in 
the preceding part concerning  conjugial
 love and its delights2 as1 #a4 ,that   

the virile faculty and  power           
accompanies wisdom1 as this is animated 
from the spiritual things  of the       
church1 and that hence it resides in    
conjugial love2 and that the  wisdom of 
this love opens a vein from its fountain
 in the soul1 and  thereby invigorates1 
and also blesses with permanence1 to the
  intellectual life1 which is the very  
essential masculine life4 #b4 ,that     
hence it is1 that the angels of heaven  
are in this permanence to  eternity1    
according to their own declarations in  
the ,,memorable ,,relation1  n4 #cee1   
#cef4 ,that the most ancient men in the 
golden and silver ages1  were in        
permanent efficacy1 because they loved  
the caresses of their  wives1 and       
abhorred the caresses of harlots1 ,i    
have heard from their own  mouths2 see  
the ,,memorable ,,relations1 n4 #ge1    
#gf4 ,that that spiritual  sufficiency  
is also in the natural principle1 and   
will not be wanting to  those at this   
day1 who come to the ,lord1 and         

abominate adulteries as  infernal1 has  
been told me from heaven4 ,but the      
contrary befalls  determined and        
confirmed adulterers who are treated of 
above1 n4 #dcb4  ,that the virile       
faculty and power with such is weakened 
even till it  ceases2 and that after    
this there commences cold towards the   
sex2 and  that cold is succeeded by a   
kind of fastidiousness approaching to   
loathing1 is well known1 although but   
little talked of4 ,that this is the     
case with such adulterers in hell1 ,i   
have heard at a distance1 from the      
sirens1 who are obsolete venereal lusts1
 and also from the harlots  there4 ,from
 these considerations it follows1 that  
adulterous love makes  a man 7homo7 more
 and more not a man 7homo7 and not a man
 7vir7  and that conjugial love makes a 
man more and more a man 7homo7 and a    
man 7vir74    #dcd4 ,,ix4 ,,there ,,are 
,a ,,sphere ,,of ,,adulterous ,,love    
,,and ,a ,,sphere ,,of ,,conjugial      
,,love4 ,what is meant by spheres1 and  

that they are various1 and that  those  
which are of love and wisdom proceed    
from the ,lord1 and through  the angelic
 heavens descend into the world1 and    
pervade it even to its  ultimates1 was  
shewn above1 n4 #bbb-bbe2 and n4        
#chf-cig4 ,that every thing  in the     
universe has its opposites1 may be seen 
above1 n4 #dbe3 hence it  follows1 that 
whereas there is a sphere of conjugial  
love1 there is also  a sphere opposite  
to it1 which is called a sphere of      
adulterous love2  for those spheres are 
opposed to each other1 as the love of   
adultery is  opposed the love of        
marriage4 ,this opposition has been     
treated of in the  preceding parts of   
this chapter4    #dce4 ,x4 ,,the        
,,sphere ,,of ,,adulterous ,,love       
,,ascends ,,from ,,hell1 ,,and ,,the    
,,sphere  ,,of ,,conjugial ,,love       
,,descends ,,from ,,heaven4 ,that the   
sphere of conjugial  love descends from 
heaven1 was shewn in the places cited   
just above1 n4  #dcd2 but the reason why

 the sphere of adulterous love ascends  
from hell1  is1 because this love is    
from thence1 see n4 #dbi4 ,that sphere  
ascends  thence from the impurities into
 which the delights of adultery are     
changed with those who are of each sex  
there2 concerning which delight  see    
above1 n4 #dcj1 #dca4    #dcf4 ,,xi4    
,,those ,,two ,,spheres ,,meet ,,each   
,,other ,,in ,,each ,,world2 ,,but      
,,they ,,do  ,,not ,,unite4 ,by each    
world is meant the spiritual world and  
the natural  world4 ,in the spiritual   
world those spheres meet each other in  
the world  of spirits1 because this is  
the medium between heaven and hell2 but 
in  the natural world they meet each    
other in the rational plane             
appertaining to man1 which also is the  
medium between heaven and hell3  for the
 marriage of good and truth flows into  
it from above1 and the  marriage of evil
 and the false flows into it from       
beneath4 ,the latter  marriage flows in 
through the world1 but the former       

through heaven4  ,hence it is1 that the 
human rational principle can turn itself
 to either  side as it pleases1 and     
receive influx4 ,if it turns to good1 it
 receives  it from above2 and in this   
case the man's rational principle is    
formed  more and more to the reception  
of heaven2 but if it turns itself to    
evil1 it receives that influx from      
beneath2 and in this case the man's     
rational principle is formed more and   
more to the reception of hell4 ,the     
reason why those two spheres do not     
unite1 is1 because they are  opposites2 
and an opposite acts upon an opposite   
like enemies1 one of  whom1 burning with
 deadly hatred1 furiously assaults the  
other1 while  the other is in no hatred1
 but only endeavours to defend himself4 
,from  these considerations it is       
evident1 that those two spheres only    
meet  each other1 but do not unite4 ,the
 middle interstice1 which they make1 is 
on the one part from the evil not of the
 false1 and from the false not  of the  

evil1 and on the other part from good   
not of truth1 and from  truth not of    
good3 which two may indeed touch each   
other1 but still they  do not unite4    
#dcg4 ,,xii4 ,,between ,,those ,,two    
,,spheres ,,there ,,is ,,an             
,,equilibrium1 ,,and ,,man ,,is  ,,in   
,,it4 ,the equilibrium between them is a
 spiritual equilibrium1 because  it is  
between good and evil2 from this        
equilibrium a man has free will1  in and
 by which he thinks and wills1 and hence
 speaks and acts as from  himself4 ,his 
rational principle consists in his      
having the option to  receive either    
good or evil2 consequently1 whether he  
will freely and  rationally dispose     
himself to conjugial love1 or to        
adulterous love2 if  to the latter1 he  
turns the hinder part of the head1 and  
the back to the  ,lord2 if to the       
former1 he turns the fore part of the   
head and the  breast to the ,lord2 if to
 the ,lord1 his rationality and liberty 
are led  by himself2 but if backwards   

from the ,lord1 his rationality and     
liberty  are led by hell4    #dch4      
,,xiii4 ,a ,,man ,,can ,,turn ,,himself 
,,to ,,whichever ,,sphere ,,he          
,,pleases2 ,,but ,,so  ,,far ,,as ,,he  
,,turns ,,himself ,,to ,,the ,,one1 ,,so
 ,,far ,,he ,,turns ,,himself ,,from    
,,the  ,,other4 ,man was created so that
 he may do whatever he does freely1     
according to reason1 and altogether as  
from himself3 without these two         
faculties he would not be a man but a   
beast2 for he would not receive  any    
thing flowing from heaven1 and          
appropriate it to himself as his own1   
and consequently it would not be        
possible for anything of eternal life   
to be inscribed on him2 for this must be
 inscribed on him as his1 in  order that
 it may be his own2 and whereas there is
 no freedom on the one  part1 unless    
there be also a like freedom on the     
other1 as it would be  impossible to    
weigh a thing1 unless the scales from an
 equilibrium could  incline to either   

side3 so1 unless a man had liberty from 
reason to draw  near also to evil1 thus 
to turn from the right to the left1 and 
from the  left to the right1 in like    
manner to the infernal sphere1 which is 
that  of adultery1 as to the celestial  
sphere1 which is that of marriage1 7it  
would be impossible for him to receive  
any thing flowing from heaven1  and to  
appropriate it to himself47    #dci4    
,,xiv4 ,,each ,,sphere ,,brings ,,with  
,,it ,,delights2 that is1 both the      
sphere  of adulterous love which ascends
 from hell1 and the sphere of conjugial 
love which descends from heaven1 affects
 the recipient man 7homo7 with          
delights2 because the ultimate plane in 
which the delights of each love         
terminate1 and where they fill and      
complete themselves1 and which  exhibits
 them in their own proper sensory1 is   
the same4 ,hence1 in the  extremes1     
adulterous caresses and conjugial       
caresses are perceived as  similar1     
although in internals they are          

altogether dissimilar2 that  hence they 
are also dissimilar in the extremes1 is 
a point not decided  from any sense of  
discrimination2 for dissimilitudes are  
not made  sensible from their           
discriminations in the extremes1 to any 
others than  those who are principled in
 love truly conjugial2 for evil is known
 from  good1 but not good from evil2 so 
neither is a sweet scent perceived by   
the nose when a disagreeable one is     
present in it4 ,i have heard from the   
angels1 that they distinguish in the    
extremes what is lascivious from  what  
is not1 as any one distinguishes the    
fire of a dunghill or of burnt  horn by 
its bad smell1 from the fire of spices  
or of burnt cinnamon by  its sweet      
smell2 and that this arises from their  
distinction of the  internal delights   
which enter into the external and       
compose them4    #ddj4 ,,xv4 ,,the      
,,delights ,,of ,,adulterous ,,love     
,,commence ,,from ,,the ,,flesh ,,and   
,,are  ,,of ,,the ,,flesh ,,even ,,in   

,,the ,,spirit2 ,,but ,,the ,,delights  
,,of ,,conjugial ,,love  ,,commence ,,in
 ,,the ,,spirit ,,and ,,are ,,of ,,the  
,,spirit ,,even ,,in ,,the ,,flesh4 ,the
  reason why the delights of adulterous 
love commence from the flesh is1        
because the stimulant heats of the flesh
 are their beginnings4 ,the  reason why 
they infect the spirit and are of the   
flesh even in the  spirit1 is1 because  
the spirit1 and not the flesh1 is       
sensible of those  things which happen  
in the flesh4 ,the case is the same with
 this sense  as with the rest3 as that  
the eye does not see and discern various
  particulars in objects1 but they are  
seen and discerned by the spirit2       
neither does the ear hear and discern   
the harmonies of tunes in singing1  and 
the concordances of the articulation of 
sounds in speech1 but they  are heard   
and discerned by the spirit2 moreover1  
the spirit is sensible  of every thing  
according to its elevation in wisdom4   
,the spirit that is  not elevated above 

the sensual things of the body1 and     
thereby adheres  to them1 is not        
sensible of any other delights than     
those which flow in  from the flesh and 
the world through the senses of the     
body3 these  delights it seizes upon1 is
 delighted with1 and makes its own4     
,now1  since the beginnings of          
adulterous love are only the stimulant  
fires and  itchings of the flesh1 it is 
evident1 that these things in the spirit
  are filthy allurements1 which1 as they
 ascend and descend1 and  reciprocate1  
so they excite and inflame4 ,in general 
the cupidities of  the flesh are nothing
 but the accumulated concupiscences of  
what is evil  and false3 hence comes    
this truth in the church1 that the flesh
 lusts  against the spirit1 that is1    
against the spiritual man2 wherefore it 
follows1 that the delights of the flesh1
 as to the delights of  adulterous love1
 are nothing but the effervescences of  
lusts1 which in  the spirit become the  
ebullitions of immodesty4    #dda4 ,but 

the delights of conjugial love have     
nothing in common with the  filthy      
delights of adulterous love3 the latter 
indeed are in the spirit  of every man2 
but they are separated and removed1 as  
the man's spirit is  elevated above the 
sensual things of the body1 and from its
 elevation  sees their appearances and  
fallacies beneath3 in this case it      
perceives  fleshly delights1 first as   
apparent and fallacious1 afterwards as  
libidinous and lascivious1 which ought  
to be shunned1 and successively  as     
damnable and hurtful to the soul1 and at
 length it has a sense of  them as being
 undelightful1 disagreeable1 and        
nauseous2 and in the  degree that it    
thus perceives and is sensible of these 
delights1 in the  same degree also it   
perceives the delights of conjugial love
 as innocent  and chaste1 and at length 
as delicious and blessed4 ,the reason   
why the  delights of conjugial love     
become also delights of the spirit in   
the  flesh1 is1 because after the       

delights of adulterous love are removed1
 as  was just said above1 the spirit    
being loosed from them enters chaste    
into the body1 and fills the breasts    
with the delights of its  blessedness1  
and from the breasts fills also the     
ultimates of that love  in the body2 in 
consequence whereof1 the spirit with    
these ultimates1  and these ultimates   
with the spirits1 afterwards act in full
 communion4    #ddb4 ,,xvi4 ,,the       
,,delights ,,of ,,adulterous ,,love     
,,are ,,the ,,pleasures ,,of ,,insanity2
  ,,but ,,the ,,delights ,,of           
,,conjugial ,,love ,,are ,,the          
,,delights ,,of ,,wisdom4 ,the  reason  
why the delights of adulterous love are 
the pleasures of insanity  is1 because  
none but natural men are in that love1  
and the natural man  is insane in       
spiritual things1 for he is contrary to 
them1 and therefore  he embraces only   
natural1 sensual1 and corporeal         
delights4 ,it is said  that he embraces 
natural1 sensual1 and corporeal         

delights1 because the  natural principle
 is distinguished into three degrees3 in
 the supreme  degree are those natural  
men who from rational sight see         
insanities1 and  are still carried away 
by the delights thereof1 as boats by the
 stream  of a river2 in a lower degree  
are the natural men who only see and    
judge  from the senses of the body1     
despising and rejecting1 as of no       
account1  the rational principles which 
are contrary to appearances and         
fallacies2  in the lowest degree are the
 natural men who without judgement are  
carried away by the alluring stimulant  
heats of the body4 ,these last are      
called natural-corporeal1 the former are
 called natural-sensual1 but the  first 
natural4 ,with these men1 adulterous    
love and its insanities and  pleasures  
are of similar degrees4    #ddc4 ,the   
reason why the delights of conjugial    
love are the delights of  wisdom is1    
because none but spiritual men are in   
that love1 and the  spiritual man is in 

wisdom2 and hence he embraces no        
delights but such  as agree with        
spiritual wisdom4 ,the respective       
qualities of the delights  of adulterous
 and of conjugial love1 may be          
elucidated by a comparison  with houses3
 the delights of adulterous love by     
comparison with a house  whose walls    
glitter outwardly like sea shells1 or   
like transparent  stones1 called        
selenites1 of a gold color2 whereas in  
the apartments  within the walls1 are   
all kinds of filth and nastiness3 but   
the delights  of conjugial love may be  
compared to a house1 the walls of which 
are  refulgent as with sterling gold1   
and the apartments within are           
resplendent as with cabinets full of    
various precious stones4           99   
99       99       99       99    #ddd4  
,to the above ,i shall add the following
 ,,memorable ,,relation4 ,after ,i  had 
concluded the meditations on conjugial  
love1 and had begun those on  adulterous
 love1 on a sudden two angels presented 

themselves1 and said1  ,we have         
perceived and understood what you have  
heretofore meditated  upon2 but the     
things upon which you are now meditating
 pass away1 and we  do not perceive     
them4 ,say nothing about them1 for they 
are of no value4  ,but ,i replied1 ,this
 love1 on which ,i am now meditating1 is
 not of no  value2 because it exists4   
,but they said1 ,how can there be any   
love1  which is not from creation8 ,is  
not conjugial love from creation2 and   
does not this love exist between two who
 are capable of becoming one8  ,how can 
there be a love which divides and       
separates8 ,what youth can love  any    
other maiden than the one who loves him 
in return8 ,must not the love  of the   
one know and acknowledge the love of the
 other1 so that when they  meet they may
 unite of themselves8 ,who can love what
 is not love8 ,is not  conjugial love   
alone mutual and reciprocal8 ,if it be  
not reciprocal1  does it not rebound and
 become nothing8 ,on hearing this1 ,i   

asked the  two angels from what society 
of heaven they were8 ,they said1 ,we are
  from the heaven of innocence2 we came 
infants into this heavenly world1  and  
were educated under the ,lord's         
auspices2 and when ,i became a young    
man1 and my wife1 who is here with me1  
marriageable1 we were betrothed  and    
entered into a contract1 and were joined
 under the first favorable  impressions2
 and as we were unacquainted with any   
other love than what  is truly nuptial  
and conjugial1 therefore1 when we were  
made acquainted  with the ideas of your 
thought concerning a strange love       
directly  opposed to our love1 we could 
not at all comprehend it2 and we have   
descended in order to ask you1 why you  
meditate on things that cannot be       
understood8 ,tell us1 therefore1 how a  
love1 which not only is not from        
creation1 but is also contrary to       
creation1 could possibly exist8 ,we     
regard things opposite to creation as   
objects of no value4 ,as they said      

this1 ,i rejoiced in heart that ,i was  
permitted to converse with angels  of   
such innocence1 as to be entirely       
ignorant of the nature and meaning  of  
adultery3 wherefore ,i was free to      
converse with them1 and ,i  instructed  
them as follows3 ,do you not know1 that 
there exist both good  and evil1 and    
that good is from creation1 but not     
evil2 and still that  evil viewed in    
itself is not nothing1 although it is   
nothing of good8  ,from creation there  
exists good1 and also good in the       
greatest degree  and in the least2 and  
when this least becomes nothing1 there  
rises up on  the other side evil3       
wherefore there is no relation or       
progression of  good to evil1 but a     
relation and progression of good to a   
greater and  less good1 and of evil to a
 greater and less evil2 for in all      
things  there are opposites4 ,and since 
good and evil are opposites1 there is an
  intermediate1 and in it an            
equilibrium1 in which evil acts against 

good2  but as it does not prevail1 it   
stops in a conatus4 ,every man is       
educated in this equilibrium1 which1    
because it is between good and  evil1   
or1 what is the same1 between heaven and
 hell1 is a spiritual  equilibrium1     
which1 with those who are in it1        
produces a state of  freedom4 ,from this
 equilibrium1 the ,lord draws all to    
himself2 and if a  man freely follows1  
he leads him out of evil into good1 and 
thereby into  heaven4 ,the case is the  
same with love1 especially with         
conjugial love  and adultery3 the latter
 love is evil1 but the former good4     
,every man  that hears the voice of the 
,lord1 and freely follows1 is introduced
 by  the ,lord into conjugial love and  
all its delights and satisfactions2 but 
he that does not hear and follow1       
introduces himself into adulterous      
love1 first into its delights1          
afterwards into what is undelightful1   
and  lastly into what is unsatisfactory4
 ,when ,i had thus spoken1 the two      

angels asked me1 ,how could evil exist1 
when nothing but good had  existed from 
creation8 ,the existence of anything    
implies that it must  have an origin4   
,good could not be the origin of evil1  
because evil is  nothing of good1 being 
privative and destructive of good2      
nevertheless1  since it exists and is   
sensibly felt1 it is not nothing1 but   
something2  tell us therefore whence    
this something existed after nothing4   
,to this  ,i replied1 ,this arcanum     
cannot be explained1 unless it be known 
that no  one is good but ,god alone1 and
 that there is not anything good1 which 
in  itself is good1 but from ,god2      
wherefore he that looks to ,god1 and    
wishes  to be led by ,god1 is in good2  
but he that turns himself from ,god1 and
  wishes to be led by himself1 is not in
 good2 for the good which he does1  is  
for the sake either of himself or of the
 world2 thus it is either  meritorious1 
or pretended1 or hypocritical3 from     
which considerations it  is evident1    

that man himself is the origin of evil2 
not that that origin  was implanted in  
him by creation2 but that he1 by turning
 from ,god to  himself1 implanted it in 
himself4 ,that origin of evil was not in
 ,adam  and his wife2 but when the      
serpent said1 ',in the day that ye shall
 eat  of the tree of the knowledge of   
good and evil1 ye shall be as ,god'     
7,gen4  iii4 #e71 they then made in     
themselves the origin of evil1 because  
they  turned themselves from ,god1 and  
turned to themselves1 as to ,god4 ,to   
eat  of that tree1 signifies to believe 
that they knew good and evil1 and  were 
wise1 from themselves1 and not from     
,god4 ,but the two angels then  asked1  
,how could man turn himself from ,god1  
and turn to himself1 when  yet he cannot
 will1 think1 and thence do anything but
 from ,god8 ,why did  ,god permit this8 
,i replied1 ,man was so created1 that   
whatever he  wills1 thinks1 and does1   
appears to him as in himself1 and       
thereby from  himself3 without this     

appearance a man would not be a man2 for
 he would  be incapable of receiving1   
retaining1 and as it were appropriating 
to  himself anything of good and truth1 
or of love and wisdom3 whence it        
follows1 that without such appearance1  
as a living appearance1 a man  would not
 have conjunction with ,god1 and        
consequently neither would he  have     
eternal life4 ,but if from this         
appearance he induces in himself a      
belief that he wills1 thinks1 and thence
 does good from himself1 and not  from  
the ,lord1 although in all appearance as
 from himself1 he turns good  into evil 
with himself1 and thereby makes in      
himself the origin of evil4  ,this was  
the sin of ,adam4 ,but ,i will explain  
this matter somewhat more  clearly4 ,the
 ,lord looks at every man in the        
forepart of his head1 and  this         
inspection passes into the hinder part  
of his head4 ,beneath the  forepart is  
the cerebrum1 and beneath the hinder    
part is the  cerebellum2 the latter was 

designed for love and the goods thereof1
  and the former for wisdom and the     
truths thereof2 wherefore he that  looks
 with the face to the ,lord receives    
from him wisdom1 and by wisdom  love2   
but he that looks backward from the     
,lord receives love and not  wisdom2 and
 love without wisdom1 is love from man  
and not from the ,lord2  and this love1 
since it conjoins itself with falses1   
does not  acknowledge ,god1 but         
acknowledges itself for ,god1 and       
confirms this  tacitly by the faculty of
 understanding and growing wise         
implanted in it  from creation as from  
itself2 wherefore this love is the      
origin of evil4  ,that this is the case1
 will admit of ocular demonstration4 ,i 
will call  hither some wicked spirit who
 turns himself from ,god1 and will speak
 to  him from behind1 or into the hinder
 part of the head1 and you will see     
that the things which are said are      
turned into their contraries4 ,i  called
 such a spirit and he presented himself1

 and ,i spoke to him from  behind and   
said1 ,do you know anything about hell1 
damnation1 and  torment in hell8 ,and   
presently1 when he was turned to me1 ,i 
asked him  what he heard8 ,he said1 ,i  
heard1 ',do you know anything concerning
  heaven1 salvation1 and happiness in   
heaven8' and afterwards when the  latter
 words were said to him from behind1 he 
said that he heard the  former4 ,it was 
next said to him from behind1 ,do you   
know that those who  are in hell are    
insane from falses8 and when ,i asked   
him concerning  these words what he     
heard1 he said1 ,i heard1 ',do you know 
that those  who are in heaven are wise  
from truths8' and when the latter words 
were  spoken to him from behind1 he said
 that he heard1 ,do you know that  those
 who are in hell1 are insane from       
falses8 and so in other  instances3 from
 which it evidently appears1 that when  
the mind turns  itself from the ,lord1  
it turns to itself1 and then it         
perceives things  contrary4 ,this1 as   

you know1 is the reason why1 in this    
spiritual  world1 no one is allowed to  
stand behind another1 and to speak to   
him2  for thereby there is inspired into
 him a love1 which his own  intelligence
 favors and obeys for the sake of its   
delight2 but since it  is from man1 and 
not from ,god1 it is a love of evil1 or 
a love of the  false4 ,in addition to   
the above1 ,i will relate to you another
 similar  circumstance4 ,on certain     
occasions ,i have heard goods and truths
 let  down from heaven into hell2 and in
 hell they were progressively turned    
into their opposites1 good into evil1   
and truth into the false2 the  cause of 
this1 the same as above1 because all in 
hell turn themselves  from the ,lord4   
,on hearing these two things the two    
angels thanked me1  and said1 ,as you   
are now meditating and writing          
concerning a love  opposite to our      
conjugial love1 and the opposite to that
 love makes our  minds sad1 we will     
depart2 and when they said1 ,peace be   

unto you1 ,i  besought them not to      
mention that love to their brethren and 
sisters in  heaven1 because it would    
hurt their innocence4 ,i can positively 
assert  that those who die infants1 grow
 up in heaven1 and when they attain the 
stature which is common to young men of 
eighteen years old in the world1  and to
 maidens of fifteen years1 they remain  
of that stature2 and  further1 that both
 before marriage and after it1 they are 
entirely  ignorant what adultery is1 and
 that such a thing can exist4           
99       99       99       99       99  
,,on ,,fornication4    ,transcriber's   
,note3 ,the out-of-order section number 
which follows is in  the original text1 
as is the asterisk which does not seem  
to indicate a  footnote4    #ddd499     
,,fornication means the lust of a grown 
up man or youth with a  woman1 a harlot1
 before marriage2 but lust with a woman1
 not a harlot1  that is1 with a maiden  
or with another's wife1 is not          
fornication2 with  a maiden it is the   

act of deflowering1 and with another's  
wife it is  adultery4 ,in what manner   
these two differ from fornication1      
cannot be  seen by any rational being   
unless he takes a clear view of the love
 of  the sex in its degrees and         
diversities1 and of its chaste          
principles on  the one part1 and of its 
unchaste principles on the other1       
arranging  each part into genera and    
species1 and thereby distinguishing     
them4  ,without such a view and         
arrangement1 it is impossible there     
should exist  in any one's idea a       
discrimination between the chaste       
principle as to  more and less1 and     
between the unchaste principle as to    
more and less2  and without these       
distinctions all relation perishes1 and 
therewith all  perspicacity in matters  
of judgement1 and the understanding is  
involved  in such a shade1 that it does 
not know how to distinguish fornication 
from adultery1 and still less the milder
 kinds of fornication from the  more    

grievous1 and in like manner of         
adultery2 thus it mixes evils1 and  of  
different evils makes one pottage1 and  
of different goods one paste4  ,in order
 therefore that the love of the sex may 
be distinctly known as  to that part by 
which it inclines and makes advances to 
adulterous love  altogether opposite to 
conjugial love1 it is expedient to      
examine its  beginning1 which is        
fornication2 and this we will do in the 
following  series3 ,i4 ,fornication is  
of the love of the sex4 ,,ii4 ,this love
  commences when a youth begins to think
 and act from his own  understanding and
 his voice to be masculine4 ,,iii4      
,fornication is of  the natural man4    
,,iv4 ,fornication is lust1 but not the 
lust of  adultery4 ,v4 ,with some men   
the love of the sex cannot without hurt 
be  totally checked from going forth    
into fornication4 ,,vi4 ,therefore in   
populous cities public stews are        
tolerated4 ,,vii4 ,the lust of          
fornication is light1 so far as it looks

 to conjugial love1 and gives  this love
 the preference4 ,,viii4 ,the lust of   
fornication is grievous1  so far as it  
looks to adultery4 ,,ix4 ,the lust of   
fornication is more  grievous1 as it    
verges to the desire of varieties and of
 defloration4  ,x4 ,the sphere of the   
lust of fornication1 such as it is in   
the  beginning1 is a middle sphere      
between the sphere of adulterous love   
and  the sphere of conjugial love1 and  
makes an equilibrium4 ,,xi4 ,care is to 
be taken1 lest1 by inordinate and       
immoderate fornications1 conjugial  love
 be destroyed4 ,,xii4 ,inasmuch as the  
conjugial principle of one man  with one
 wife is the jewel of human life and the
 reservoir of the  ,christian religion4 
,,xiii4 ,with those who1 from various   
reasons1 cannot  as yet enter into      
marriage1 and from their passion for the
 sex1 cannot  restrain their lusts1 this
 conjugial principle may be preserved1  
if the  vague love of the sex be        
confined to one mistress4 ,,xiv4        

,keeping a  mistress is preferable to   
vague amours1 if only one is kept1 and  
she be  neither a maiden nor a married  
woman1 and the love of the mistress be  
kept separate from conjugial love4 ,we  
proceed to an explanation of each       
article4    #dde4 ,i4 ,,fornication ,,is
 ,,of ,,the ,,love ,,of ,,the ,,sex4 ,we
 say that fornication  is of the love of
 the sex1 because it is not the love of 
the sex but is  derived from it4 ,the   
love of the sex is like a fountain1 from
 which both  conjugial and adulterous   
love may be derived2 they may also be   
derived  by means of fornication1 and   
also without it3 for the love of the sex
 is  in every man 7homo71 and either    
does or does not put itself forth3 if   
it puts itself forth before marriage    
with a harlot1 it is called             
fornication2 if not until with a wife1  
it is called marriage2 if after         
marriage with another woman1 it is      
called adultery3 wherefore1 as we  have 
said1 the love of the sex is like a     

fountain1 from which may flow  both     
chaste and unchaste love3 but with what 
caution and prudence chaste  conjugial  
love can proceed by fornication1 yet    
from what imprudence  unchaste or       
adulterous love can proceed thereby1 we 
will explain in what  follows4 ,who can 
draw the conclusion1 that he that has   
committed  fornication cannot be more   
chaste in marriage8    #ddf4 ,,ii4 ,,the
 ,,love ,,of ,,the ,,sex1 ,,from ,,which
 ,,fornication ,,is ,,derived1          
,,commences ,,when ,a ,,youth ,,begins  
,,to ,,think ,,and ,,act ,,from ,,his   
,,own  ,,understanding1 ,,and ,,his     
,,voice ,,to ,,be ,,masculine4 ,this    
article is adduced to  the intent1 that 
the birth of the love of the sex1 and   
thence of  fornication1 may be known1 as
 taking place when the understanding    
begins  of itself to become rational1 or
 from its own reason to discern and     
provide such things as are of emolument 
and use1 whereto in such case  what has 
been implanted in the memory from       

parents and masters1 serves  as a plane4
 ,at that time a change takes place in  
the mind2 it before  thought only from  
things introduced into the memory1 by   
meditating upon  and obeying them2 it   
afterwards thinks from reason exercised 
upon them1  and then1 under the guidance
 of the love1 it arranges into a new    
order  the things seated in the memory1 
and in agreement with that order it     
disposes its own life1 and successively 
thinks more and more according  to its  
own reason1 and wills from its own      
freedom4 ,it is well known that  the    
love of the sex follows the commencement
 of a man's own  understanding1 and     
advances according to its vigor2 and    
this is a proof  that that love ascends 
and descends as the understanding       
ascends and  descends3 by ascending we  
mean into wisdom1 and by descending1    
into  insanity2 and wisdom consists in  
restraining the love of the sex1 and    
insanity in allowing it a wide range3 if
 it be allowed to run into  fornication1

 which is the beginning of its activity1
 it ought to be  moderated from         
principles of honor and morality        
implanted in the memory  and thence in  
the reason1 and afterwards to be        
implanted in the reason  and in the     
memory4 ,the reason why the voice also  
begins to be masculine1  together with  
the commencement of a man's own         
understanding1 is1 because  the         
understanding thinks1 and by thought    
speaks2 which is a proof that  the      
understanding constitutes the man 7vir71
 and also his male  principle2          
consequently1 that as his understanding 
is elevated1 so he  becomes a man-man   
7homo vir71 and also a male man         
7masculus vir72  see above1 n4 #dcb1    
#dcc4    #ddg4 ,,iii4 ,,fornication ,,is
 ,,of ,,the ,,natural ,,man1 in like    
manner as the love  of the sex1 which1  
if it becomes active before marriage1 is
 called  fornication4 ,every man 7homo7 
is born corporeal1 becomes sensual1     
afterwards natural1 and successively    

rational2 and1 if in this case he  does 
not stop in his progress1 he becomes    
spiritual4 ,the reason why he  thus     
advances step by step1 is1 in order that
 planes may be formed1 on  which        
superior principles may rest and find   
support1 as a palace on its             
foundations3 the ultimate plane1 with   
those that are formed upon it1 may  also
 be compared to ground1 in which1 when  
prepared1 noble seeds are  sown4 ,as to 
what specifically regards the love of   
the sex1 it also is  first corporeal1   
for it commences from the flesh3 next it
 becomes  sensual1 for the five senses  
receive delight from its common         
principle2  afterwards it becomes       
natural like the same love with other   
animals1  because it is a vague love of 
the sex2 but as a man was born to become
  spiritual1 it becomes afterwards      
natural-rational1 and from              
natural-rational spiritual1 and lastly  
spiritual-natural2 and in this  case1   
that love made spiritual flows into and 

acts upon rational love1  and through   
this flows into and acts upon sensual   
love1 and lastly  through this flows    
into and acts upon that love in the body
 and the  flesh2 and as this is its     
ultimate plane1 it acts upon it         
spiritually1  and at the same time      
rationally and sensually2 and it flows  
in and acts  thus successively while the
 man is meditating upon it1 but         
simultaneously while he is in its       
ultimate4 ,the reason why fornication   
is of the natural man1 is1 because it   
proceeds proximately from the  natural  
love of the sex2 and it may become      
natural-rational1 but not  spiritual1   
because the love of the sex cannot      
become spiritual1 until it  becomes     
conjugial2 and the love of the sex from 
natural becomes  spiritual1 when a man  
recedes from vague lust1 and devotes    
himself to  one of the sex1 to whose    
soul he unites his own4    #ddh4 ,,iv4  
,,fornication ,,is ,,lust1 ,,but ,,not  
,,the ,,lust ,,of ,,adultery4 ,the      

reasons  why fornication is lust are1   
#a4 ,because it proceeds from the       
natural  man1 and in everything which   
proceeds from the natural man1 there is 
concupiscence and lust2 for the natural 
man is nothing but an abode and         
receptacle of concupiscences and lust1  
since all the criminal  propensities    
inherited from the parents reside       
therein4 #b4 ,because the  fornicator   
has a vague and promiscuous regard to   
the sex1 and does not  as yet confine   
his attention to one of the sex2 and so 
long as he is in  this state1 he is     
prompted by lust to do what he does2 but
 in proportion  as he confines his      
attention to one of the sex1 and loves  
to conjoin his  life with hers1         
concupiscence becomes a chaste          
affection1 and lust  becomes human love4
    #ddi4 ,that the lust of fornication 
is not the lust of adultery1 every one  
sees clearly from common perception4    
,what law and what judge imputes a  like
 criminality to the fornicator as to the

 adulterer8 ,the reason why  this is    
seen from common perception is1 because 
fornication is not  opposed to conjugial
 love as adultery is4 ,in fornication   
conjugial love  may lie stored up       
within1 as what is spiritual may lie    
stored up in what  is natural2 yea1 what
 is spiritual is also actually          
disengaged from what  is natural2 and   
when the spiritual is disengaged1 then  
the natural  encompasses it1 as bark    
does its wood1 and a scabbard its sword1
 and  also serves the spiritual as a    
defence against violence4 ,from these   
considerations it is evident1 that      
natural love1 which is love to the  sex1
 precedes spiritual love which is love  
to one of the sex2 but if  fornication  
comes into effect from the natural love 
of the sex1 it may  also be wiped away1 
provided conjugial love be regarded1    
desired1 and  sought1 as the chief good4
 ,it is altogether otherwise with the   
libidinous and obscene love of adultery1
 which we have shewn to be  opposite to 

conjugial love1 and destructive thereof1
 in the foregoing  chapter concerning   
the opposition of adulterous and        
conjugial love3  wherefore if a         
confirmed and determined adulterer for  
various reasons  enters into a conjugial
 engagement1 the above case is inverted1
 since a  natural principle lies        
concealed within its lascivious and     
obscene  things1 and a spiritual        
appearance covers it externally4 ,from  
these  considerations reason may see1   
that the lust of limited fornication is1
  in respect to the lust of adultery1 as
 the first warmth is to the cold  of    
mid-winter in northern countries4       
#dej4 ,v4 ,,with ,,some ,,men ,,the     
,,love ,,of ,,the ,,sex ,,cannot        
,,without ,,hurt ,,be ,,totally         
,,checked ,,from ,,going ,,forth ,,into 
,,fornication4 ,it is needless to       
recount the  mischiefs which may be     
caused and produced by too great a check
 of the  love of the sex1 with such     
persons as labor under a superabundant  

venereal heat2 from this source are to  
be traced the origins of certain        
diseases of the body and distempers of  
the mind1 not to mention unknown  evils1
 which are not to be named2 it is       
otherwise with those whose love  of the 
sex is so scanty that they can resist   
the sallies of its lust2  also with     
those who are at liberty to introduce   
themselves into a  legitimate           
partnership of the bed while they are   
young1 without doing  injury to their   
worldly fortunes1 thus under the first  
favorable  impressions4 ,as this is the 
case in heaven with infants1 when they  
have  grown up to conjugial age1        
therefore it is unknown there what      
fornication is3 but the case is         
different in the world where matrimonial
  engagements cannot be contracted till 
the season of youth is past1 and  where1
 during that season1 the generality live
 within forms of  government1 where a   
length of time is required to perform   
duties1 and to  acquire the property    

necessary to support a house and family1
 and then  first a suitable wife is to  
be courted4    ,footnote3 ,this1 like   
some other of the author's remarks1 is  
not so  applicable to ,english laws and 
customs as to those of several of the   
continental states1 especially ,germany1
 where men are not allowed to  marry    
till they have attained a certain age1  
or can show that they  possess the means
 of supporting a wife and family4       
#dea4 ,,vi4 ,,therefore ,,in ,,populous 
,,cities ,,public ,,stews ,,are         
,,tolerated4 ,this  is adduced as a     
confirmation of the preceding article4  
,it is well known  that they are        
tolerated by kings1 magistrates1 and    
thence by judges1  inquisitors1 and the 
people1 at ,london1 ,amsterdam1 ,paris1 
,vienna1  ,venice1 ,naples1 and even at 
,rome1 besides many other places3 among 
the  reasons of this toleration are     
those also above mentioned4    #deb4    
,,vii4 ,,fornication ,,is               
7,,comparatively7 ,,light ,,so ,,far    

,,as ,,it ,,looks ,,to  ,,conjugial     
,,love ,,and ,,gives ,,this ,,love ,,the
 ,,preference4 ,there are degrees of    
the qualities of evil1 as there are     
degrees of the qualities of good2       
wherefore every evil is lighter and more
 grievous1 as every good is  better and 
more excellent4 ,the case is the same   
with fornication2 which1  as being a    
lust1 and a lust of the natural man not 
yet purified1 is an  evil2 but as every 
man 7homo7 is capable of being purified1
 therefore  so far as it approaches a   
purified state1 so far that evil becomes
  lighter1 for so far it is wiped away2 
thus so far as fornication  approaches  
conjugial love1 which is a purified     
state of the love of the  sex1 7so far  
it becomes a lighter evil73 that the    
evil of fornication is  more grievous1  
so far as it approaches the love of     
adultery1 will be  seen in the following
 article4 ,the reason why fornication is
 light so  far as it looks to conjugial 
love1 is1 because it then looks from the

  unchaste state wherein it is1 to a    
chaste state2 and so far as it gives  a 
preference to the latter1 so far also it
 is in it as to the  understanding2 and 
so far as it not only prefers it1 but   
also pre-loves  it1 so far also it is in
 it as to the will1 thus as to the      
internal man2  and in this case         
fornication1 if the man nevertheless    
persists in it1 is  to him a necessity1 
the causes whereof he well examines in  
himself4  ,there are two reasons which  
render fornication light with those who 
prefer and pre-love the conjugial state2
 the first is1 that conjugial  life is  
their purpose1 intention1 or end1 the   
other is1 that they  separate good from 
evil with themselves4 ,in regard to the 
,,first1--that  conjugial life is their 
purpose1 intention1 or end1 it has the  
above  effect1 inasmuch as every man is 
such as he is in his purpose1           
intention1 or end1 and is also such     
before the ,lord and the angels2 yea1   
he is likewise regarded as such by the  

wise in the world2 for intention  is the
 soul of all actions1 and causes        
innocence and guilt in the world1  and  
after death imputation4 ,in regard to   
the ,,other reason1--that those  who    
prefer conjugial love to the lust of    
fornication1 separate evil from  good1  
thus what is unchaste from what is      
chaste1 it has the above  effect1       
inasmuch as those who separate those two
 principles by  perception and          
intention1 before they are in good or   
the chaste  principle1 are also         
separated and purified from the evil of 
that lust1  when they come into the     
conjugial state4 ,that this is not the  
case with  those who in fornication look
 to adultery1 will be seen in the next  
article4    #dec4 ,,viii4 ,,the ,,lust  
,,of ,,fornication ,,is ,,grievous1 ,,so
 ,,far ,,as ,,it ,,looks ,,to           
,,adultery4 ,in the lust of fornication 
all those look to adultery who do  not  
believe adulteries to be sins1 and who  
think similarly of marriage  and of     

adulteries1 only with the distinction of
 what is allowed and what  is not2 these
 also make one evil out of all evils1   
and mix them  together1 like dirt with  
eatable food in one dish1 and like      
things vile  and refuse with wine in one
 cup1 and thus eat and drink3 in this   
manner  they act with the love of the   
sex1 fornication and keeping a mistress1
  with adultery of a milder sort1 of a  
grievous sort1 and of a more  grievous  
sort1 yea with ravishing or defloration3
 moreover1 they not  only mingle all    
those things1 but also mix them in      
marriages1 and defile  the latter with a
 like notion2 but where it is the case1 
that the latter  are not distinguished  
from the former1 such persons1 after    
their vague  commerce with the sex1 are 
overtaken by colds1 loathings1 and      
nauseousness1 at first in regard to a   
married partner1 next in regard to      
women in other characters1 and lastly in
 regard to the sex4 ,it is  self-evident
 that with such persons there is no     

purpose1 intention1 or  end1 of what is 
good or chaste1 that they may be        
exculpated1 and no  separation of evil  
from good1 or of what is unchaste from  
what is  chaste1 that they may be       
purified1 as in the case of those who   
from  fornication look to conjugial     
love1 and give the latter the           
preference1  7concerning whom1 see the  
foregoing article1 n4 #deb74 ,the above 
observations ,i am allowed to confirm by
 this new information from  heaven3 ,i  
have met with several1 who in the world 
had lived outwardly  like others1       
wearing rich apparel1 feasting daintily1
 trading like  others with money1       
borrowed upon interest1 frequenting     
stage  exhibitions1 conversing jocosely 
on love affairs as from wantonness1     
besides other similar things3 and yet   
the angels charged those things  upon   
some as evils of sin1 and upon others as
 not evils1 and declared  the latter    
guiltless1 but the former guilty2 and on
 being questioned why  they did so1 when

 the deeds were alike1 they replied1    
that they regard  all from purpose1     
intention1 or end1 and distinguish      
accordingly2 and  that on this account  
they excuse and condemn those whom the  
end excuses  and condemns1 since all in 
heaven are influenced by a good end1 and
 all  in hell by an evil end2 and that  
this1 and nothing else1 is meant by the 
,lord's words1 ,judge not1 that ye be   
not judged1 ,matt4 vii4 ,i4    #ded4    
,,ix4 ,,the ,,lust ,,of ,,fornication   
,,is ,,more ,,grievous ,,as ,,it        
,,verges ,,to ,,the  ,,desire ,,of      
,,varieties ,,and ,,of ,,defloration4   
,the reason of this is1 because  these  
two desires are accessories of          
adulteries1 and thus aggravations  of   
it3 for there are mild adulteries1      
grievous adulteries1 and most  grievous2
 and each kind is estimated according to
 its opposition to1 and  consequent     
destruction of1 conjugial love4 ,that   
the desire of varieties  and the desire 
of defloration1 strengthened by being   

brought into act1  destroy conjugial    
love1 and drown it as it were in the    
bottom of the  sea1 will be seen        
presently1 when those subjects come to  
be treated of4    #dee4 ,x4 ,,the       
,,sphere ,,of ,,the ,,lust ,,of         
,,fornication1 ,,such ,,as ,,it ,,is    
,,in ,,the  ,,beginning1 ,,is ,a        
,,middle ,,sphere ,,between ,,the       
,,sphere ,,of ,,adulterous ,,love ,,and 
,,the ,,sphere ,,of ,,conjugial ,,love1 
,,and ,,makes ,,an ,,equilibrium4 ,the  
two spheres1  of adulterous love and    
conjugial love1 were treated of in the  
foregoing  chapter1 where it was shewn  
that the sphere of adulterous love      
ascends  from hell1 and the sphere of   
conjugial love descends from heaven1 n4 
#dce2 that those two spheres meet each  
other in each world1 but do not  unite1 
n4 #dcf2 that between those two spheres 
there is an equilibrium1  and that man  
is in it1 n4 #dcg2 that a man can turn  
himself to whichever  sphere he pleases2
 but that so far as he turns himself to 

the one1 so  far he turns himself from  
the other1 n4 #dch3 for the meaning of  
spheres1  see n4 #dcd1 and the passages 
there cited4 ,the reason why the sphere 
of  the lust of fornication is a middle 
sphere between those two spheres1  and  
makes an equilibrium1 is1 because while 
any one is in it1 he can  turn himself  
to the sphere of conjugial love1 that   
is1 to this love1 and  also to the      
sphere of the love of adultery1 that is1
 to the love of  adultery2 but if he    
turns himself to conjugial love1 he     
turns himself to  heaven2 if to the love
 of adultery1 he turns himself to hell3 
each is in  the man's free              
determination1 good pleasure1 and will1 
to the intent  that he may act freely   
according to reason1 and not from       
instinct3  consequently that he may be a
 man1 and appropriate to himself influx1
  and not a beast1 which appropriates   
nothing thereof to itself4 ,it is  said 
the lust of fornication such as it is in
 the beginning1 because at  that time it

 is in a middle state4 ,who does not    
know that whatever a man  does in the   
beginning1 is from concupiscence1       
because from the natural  man8 ,and who 
does not know that that concupiscence is
 not imputed1 while  from natural he is 
becoming spiritual8 ,the case is similar
 in regard to  the lust of fornication1 
while a man's love is becoming          
conjugial4    #def4 ,,xi4 ,,care ,,is   
,,to ,,be ,,taken ,,lest1 ,,by          
,,immoderate ,,and ,,inordinate         
,,fornications1 ,,conjugial ,,love ,,be 
,,destroyed4 ,by immoderate and         
inordinate  fornications1 whereby       
conjugial love is destroyed1 we mean    
fornications  by which not only the     
strength is enervated1 but also all the 
delicacies  of conjugial love are taken 
away2 for from unbridled indulgence in  
such  fornications1 not only weakness   
and consequent wants1 but also          
impurities and immodesties are          
occasioned1 by reason of which conjugial
  love cannot be perceived and felt in  

its purity and chastity1 and thus       
neither in its sweetness and the        
delights of its prime2 not to mention   
the mischiefs occasioned to both the    
body and the mind1 and also the         
disavowed allurements1 which not only   
deprive conjugial love of its  blessed  
delights1 but also take it away1 and    
change it into cold1 and  thereby into  
loathing4 ,such fornications are the    
violent excesses  whereby conjugial     
sports are changed into tragic scenes3  
for immoderate  and inordinate          
fornications are like burning flames    
which1 arising out  of ultimates1       
consume the body1 parch the fibres1     
defile the blood1 and  vitiate the      
rational principles of the mind2 for    
they burst forth like a  fire from the  
foundation into the house1 which        
consumes the whole4 ,to  prevent these  
mischiefs is the duty of parents2 for a 
grown up youth1  inflamed with lust1    
cannot as yet from reason impose        
restraint upon  himself4    #deg4 ,,xii4

 ,,inasmuch ,,as ,,the ,,conjugial      
,,principle ,,of ,,one ,,man ,,with     
,,one ,,wife  ,,is ,,the ,,jewel ,,of   
,,human ,,life ,,and ,,the ,,reservoir  
,,of ,,the ,,christian ,,religion4      
,these two points have been demonstrated
 universally and singularly in  the     
whole preceding part of ,,conjugial     
,,love ,,and ,,its ,,chaste ,,delights4 
,the  reason why it is the jewel of     
human life is1 because the quality of a 
man's life is according to the quality  
of that love with him2 since that  love 
constitutes the inmost of his life2 for 
it is the life of wisdom  dwelling with 
its love1 and of love dwelling with its 
wisdom1 and hence  it is the life of the
 delights of each2 in a word1 a man is a
 soul  living by means of that love3    
hence1 the conjugial tie of one man with
  one wife is called the jewel of human 
life4 ,this is confirmed from the       
following articles adduced above3 only  
with one wife there exists truly        
conjugial friendship1 confidence1 and   

potency1 because there is a union  of   
minds1 n4 #ccc1 #ccd3 in and from a     
union with one wife there exist         
celestial blessednesses1 spiritual      
satisfactions1 and thence natural       
delights1 which from the beginning have 
been provided for those who are  in love
 truly conjugial1 n4 #cce4 ,that it is  
the fundamental love of all  celestial1 
spiritual1 and derivative natural loves1
 and that into that  love are collected 
all joys and delights from first to     
last1 n4 #fe-fi3  and that viewed in its
 origin1 it is the sport of wisdom and  
love1 has  been fully demonstrated in   
the ,,conjugial ,,love ,,and ,,its      
,,chaste ,,delights1  which constitutes 
the first part of this work4    #deh4   
,the reason why that love is the        
reservoir of the ,christian religion    
is1 because this religion unites and    
dwells with that love2 for it was       
shewn1 that none come into that love1   
and can be in it1 but those who         
approach the ,lord1 and do the truths of

 his church and its goods2 n4 #gj1  #ga3
 that that love is from the only ,lord1 
and that hence it exists with  those who
 are of the ,christian religion2 n4     
#aca1 #cce1 #ccf3 that that  love is    
according to the state of the church1   
because it is according to  the state of
 wisdom with man2 n4 #acj4 ,that these  
things are so1 was  fully confirmed in  
the chapter on the correspondence of    
that love with  the marriage of the     
,lord and the church2 n4 #aaf1 #aca2 and
 in the chapter  on the origin of that  
love from the marriage of good and      
truth2 n4  #hc-ajb4    #dei4 ,,xiii4    
,,with ,,those ,,who1 ,,from ,,various  
,,reasons1 ,,cannot ,,as ,,yet ,,enter  
,,into ,,marriage1 ,,and ,,from ,,their 
,,passion ,,for ,,the ,,sex1 ,,cannot   
,,moderate ,,their  ,,lusts1 ,,this     
,,conjugial ,,principle ,,may ,,be      
,,preserved1 ,,if ,,the ,,vague ,,love  
,,of  ,,the ,,sex ,,be ,,confined ,,to  
,,one ,,mistress4 ,that immoderate and  
inordinate lust  cannot be entirely     

checked by those who have a strong      
passion for the  sex1 is what reason    
sees and experience proves3 with a view 
therefore  that such lust may be        
restrained1 in the case of one whose    
passions are  thus violent1 and who for 
several reasons cannot precipitately    
enter  into marriage1 and that it may be
 rendered somewhat moderate and         
ordinate1 there seems to be no other    
refuge1 and as it were asylum1 than  the
 keeping of a woman1 who in ,french is  
called maitresse4 ,it is well  known    
that in kingdoms1 where certain forms   
and orders are to be  observed1         
matrimonial engagements cannot be       
contracted by many till the  season of  
youth is past2 for duties are first to  
be performed1 and  property to be       
acquired for the support of a house and 
family1 and then  first a suitable wife 
is to be courted2 and yet in the        
previous season  of youth few are able  
to keep the springing fountain of       
manliness  closed1 and reserved for a   

wife3 it is better indeed that it should
 be  reserved2 but if this cannot be    
done on account of the unbridled power  
of lust1 a question occurs1 whether     
there may not be an intermediate  means1
 by which conjugial love may be         
prevented from perishing in the  mean   
time4 ,that keeping a mistress is such a
 means appears reasonable  from the     
following considerations3 ,i4 ,that by  
this means promiscuous  inordinate      
fornications are restrained and limited1
 and thus a less  disorderly state is   
induced1 which more resembles conjugial 
life4 ,,ii4  ,that the ardor of venereal
 propensities1 which in the beginning is
  boiling hot1 and as it were burning1  
is appeased and mitigated2 and  thereby 
the lascivious passion for the sex1     
which is filthy1 is tempered  by        
somewhat analogous to marriage4 ,,iii4  
,by this means too the strength  is not 
cast away1 neither are weaknesses       
contracted1 as by vague and  unlimited  
amours4 ,,iv4 ,by this means also       

disease of the body and  insanity of    
mind are avoided4 ,v4 ,in like manner by
 this means  adulteries1 which are      
whoredoms with wives1 and debaucheries1 
which are  violations of maidens1 are   
guarded against2 to say nothing of such 
criminal acts as are not to be named2   
for a stripling does not think  that    
adulteries and debaucheries are         
different from fornications2 thus  he   
conceives that the one is the same with 
the other2 nor is he able  from reason  
to resist the enticements of some of the
 sex1 who are  proficients in           
meretricious arts3 but in keeping a     
mistress1 which is a  more ordinate and 
safer fornication1 he can learn and see 
the above  distinctions4 ,,vi4 ,by      
keeping a mistress1 also no entrance is 
afforded to  the four kinds of lusts1   
which are in the highest degree         
destructive of  conjugial love1--the    
lust of defloration1 the lust of        
varieties1 the  lust of violation1 and  
the lust of seducing innocences1 which  

are  treated of in the following pages4 
,these observations1 however1 are not   
intended for those who can check the    
tide of lust2 nor for those who can     
enter into marriage during the season of
 youth1 and offer and impart to  their  
wives the first fruits of their         
manliness4    #dfj4 ,,xiv4 ,,keeping ,a 
,,mistress ,,is ,,preferable ,,to       
,,vague ,,amours1 ,,provided  ,,only    
,,one ,,is ,,kept ,,and ,,she ,,be      
,,neither ,a ,,maiden ,,nor ,a ,,married
 ,,woman1 ,,and  ,,the ,,love ,,of ,,the
 ,,mistress ,,be ,,kept ,,separate      
,,from ,,conjugial ,,love4 ,at what     
time and with what persons keeping a    
mistress is preferable to vague  amours1
 has been pointed out just above4 ,i4   
,the reason why only one  mistress is to
 be kept1 is1 because if more than one  
be kept1 a  polygamical principle gains 
influence1 which induces in a man a     
merely  natural state1 and thrusts him  
down into a sensual state1 so much so   
that he cannot be elevated into a       

spiritual state1 in which conjugial     
love must be2 see n4 #cch1 #cci4 ,,ii4  
,the reason why this mistress must not  
be a maiden1 is because conjugial love  
with women acts in unity with  their    
virginity1 and hence constitutes the    
chastity1 purity1 and  sanctity of that 
love2 wherefore when a woman makes an   
engagement and  allotment of her        
virginity to any man1 it is the same    
thing as giving  him a certificate that 
she will love him to eternity3 on this  
account a  maiden cannot1 from any      
rational consent1 barter away her       
virginity1  unless when entering into   
the conjugial covenant3 it is also the  
crown  of her honor3 wherefore to seize 
it without a covenant of marriage1 and  
afterwards to discard her1 is to make a 
courtezan of a maiden1 who might  have  
been a bride or a chaste wife1 or to    
defraud some man2 and each of  these is 
hurtful4 ,therefore whoever takes a     
maiden and unites her to  himself as a  
mistress1 may indeed dwell with her1 and

 thereby initiate  her into the         
friendship of love1 but still with a    
constant intention1 if  he does not play
 the whoremaster1 that she shall be or  
become his wife4  ,,iii4 ,that the kept 
mistress must not be a married woman1   
because this is  adultery1 is evident4  
,,iv4 ,the reason why the love of a     
mistress is to be  kept separate from   
conjugial love1 is because those loves  
are distinct1  and therefore ought not  
to be mixed together3 for the love of a 
mistress  is an unchaste1 natural1 and  
external love2 whereas the love of      
marriage  is chaste1 spiritual1 and     
internal4 ,the love of a mistress keeps 
the  souls of two persons distinct1 and 
unites only the sensual principles of   
the body2 but the love of marriage      
unites souls1 and from their union      
conjoins also the sensual principles of 
the body1 until from two they  become as
 one1 which is one flesh4 ,v4 ,the love 
of a mistress enters only  into the     
understanding and the things which      

depend on it2 but the love  of marriage 
enters also into the will and the things
 which depend on it1  consequently into 
every thing appertaining to man 7homo72 
wherefore if  the love of a mistress    
becomes the love of marriage1 a man     
cannot  retract from any principle of   
right1 and without violating the        
conjugial  union2 and if he retracts and
 marries another woman1 conjugial love  
perishes in consequence of the breach   
thereof4 ,it is to be observed1  that   
the love of a mistress is kept separate 
from conjugial love by this  condition1 
that no engagement of marriage be made  
with the mistress1 and  that she be not 
induced to form any such expectation4   
,nevertheless it is  far better that the
 torch of the love of the sex be first  
lighted with a  wife4           99      
99       99       99       99    #dfa4  
,to the above ,i shall add the following
 ,,memorable ,,relation4 ,i was  once   
conversing with a novitiate spirit who1 
during his abode in the  world1 had     

meditated much about heaven and hell4   
7,novitiate spirits are  men newly      
deceased1 who are called spirits1       
because they are then  spiritual men47  
,as soon as he entered into the         
spiritual world he began  to meditate in
 like manner about heaven and hell1 and 
seemed to himself1  when meditating     
about heaven1 to be in joy1 and when    
about hell1 in  sorrow4 ,when he        
observed that he was in the spiritual   
world1 he  immediately asked where      
heaven and hell were1 and also their    
nature and  quality8 ,and he was        
answered1 ,heaven is above your head1   
and hell  beneath your feet2 for you are
 now in the world of spirits1 which is  
immediate between heaven and hell2 but  
what are their nature and quality  we   
cannot describe in a few words4 ,at that
 instant1 as he was very  desirous of   
knowing1 he fell upon his knees1 and    
prayed devoutly to ,god  that he might  
be instructed2 and lo6 an angel appeared
 at his right  hand1 and having raised  

him1 said1 ,you have prayed to be       
instructed  concerning heaven and hell2 
,,inquire ,,and ,,learn ,,what ,,delight
 ,,is1 ,,and ,,you  ,,will ,,know2 and  
having said this1 the angel was taken   
up4 ,then the  novitiate spirit said    
within himself1 ,what does this mean1   
,inquire and  learn what delight is1 and
 you will know the nature and quality of
  heaven and hell8 ,and leaving that    
place1 he wandered about1 and  accosting
 those he met1 said1 ,tell me1 if you   
please1 what delight is8  ,some said1   
,what a strange question6 ,who does not 
know what delight is8  ,is it not joy   
and gladness8 ,wherefore delight is     
delight2 one delight is  like another2  
we know no distinction4 ,others said1   
that delight was the  laughter of the   
mind2 for when the mind laughs1 the     
countenance is  cheerful1 the discourse 
is jocular1 the behaviour sportive1 and 
the  whole man is in delight4 ,but some 
said1 ,delight consists in nothing but  
feasting1 and delicate eating and       

drinking1 and in getting intoxicated    
with generous wine1 and then in         
conversing on various subjects1         
especially on the sports of ,venus and  
,cupid4 ,on hearing these  relations1   
the novitiate spirit being indignant1   
said to himself2 ,these  are the answers
 of clowns1 and not of well-bred men3   
these delights are  neither heaven nor  
hell2 ,i wish ,i could meet with the    
wise4 ,he then  took his leave of them1 
and inquired where he might find the    
wise8 ,at  that instant he was seen by a
 certain angelic spirit1 who said1 ,i   
perceive that you have a strong desire  
to know what is the universal of  heaven
 and of hell2 and since this is         
,,delight1 ,i will conduct you up a     
hill1 where there is every day an       
assembly of those who scrutinize        
effects1 of those who investigate       
causes1 and of those who explore ends4  
,there are three companies2 those who   
scrutinize effects are called  spirits  
of knowledges1 and abstractedly         

knowledges2 those who  investigate      
causes are called spirits of            
intelligence1 and abstractedly          
intelligences2 and those who explore    
ends are called spirits of wisdom1  and 
abstractedly wisdoms4 ,directly above   
them in heaven are angels1 who  from    
ends see causes1 and from causes        
effects2 from these angels those  three 
companies are enlightened4 ,the angelic 
spirit then taking the  novitiate spirit
 by the hand1 led him up the hill to the
 company which  consisted of those who  
explore ends1 and are called wisdoms4   
,to these  the novitiate spirit said1   
,pardon me for having ascended to you3  
the  reason is1 because from my         
childhood ,i have meditated about heaven
 and  hell1 and lately came into this   
world1 where ,i was told by some who    
accompanied me1 that here heaven was    
above my head1 and hell beneath my      
feet2 but they did not tell me the      
nature and quality of either2           
wherefore1 becoming anxious from my     

thoughts being constantly employed  on  
the subject1 ,i prayed to ,god2 and     
instantly an angel presented  itself1   
and said1 ',inquire and learn what      
delight is1 and you will  know4' ,i have
 inquired1 but hitherto in vain3 ,i     
request therefore that  you will teach  
me1 if you please1 what delight is4 ,to 
this the wisdoms  replied1 ,delight is  
the all of life to all in heaven and all
 in hell3  those in delight have the    
delight of good and truth1 but those in 
hell  have the delight of what is evil  
and false2 for all delight is of love1  
and love is the esse of a man's life2   
therefore as a man is a man  according  
to the quality of his love1 so also is  
he according to the  quality of his     
delight4 ,the activity of love makes the
 sense of delight2  its activity in     
heaven is with wisdom1 and in hell with 
insanity2 each  in its objects presents 
delight3 but the heavens and the hells  
are in  opposite delights1 because in   
opposite loves2 the heavens in the love 

and thence in the delight of doing good1
 but the hells in the love and  thence  
in the delight of doing evil2 if        
therefore you know what delight  is1 you
 will know the nature and quality of    
heaven and hell4 ,but inquire  and learn
 further what delight is from those who 
investigate causes1 and  are called     
intelligences3 they are to the right    
from hence4 ,he  departed1 and came to  
them1 and told them the reason of his   
coming1 and  requested that they would  
teach him what delight is8 ,and they1   
rejoicing  at the question1 said1 ,it is
 true that he that knows what delight   
is1  knows the nature and quality of    
heaven and hell4 ,the will-principle1 by
  virtue whereof a man is a man1 cannot 
be moved at all but by delight2  for the
 will-principle1 considered in itself1  
is nothing but an affect  and effect of 
some love1 thus of some delight2 for it 
is somewhat  pleasing1 engaging1 and    
pleasurable1 which constitutes the      
principle of  willing2 and since the    

will moves the understanding to think1  
there does  not exist the least idea of 
thought but from the influent delight of
 the  will4 ,the reason of this is1     
because the ,lord by influx from himself
  actuates all things of the soul and   
the mind with angels1 spirits1 and  men2
 which he does by an influx of love and 
wisdom2 and this influx is  the         
essential activity from which comes all 
delight1 which in its origin  is called 
blessed1 satisfactory1 and happy1 and in
 its derivation is  called delightful1  
pleasant1 and pleasurable1 and in a     
universal sense1  ,,good4 ,but the      
spirits of hell invert all things with  
themselves2 thus  they turn good into   
evil1 and the true into the false1 their
 delights  continually remaining3 for   
without the continuance of delight1 they
  would have neither will nor sensation1
 thus no life4 ,from these              
considerations may be seen the nature   
and origin of the delight of hell1  and 
also the nature and origin of the       

delight of heaven4 ,having heard  this1 
he was conducted to the third company1  
consisting of those who  scrutinize     
effects1 and are called knowledges4     
,these said1 ,descend to  the inferior  
earth1 and ascend to the superior earth3
 in the latter you  will perceive and be
 made sensible of the delights of the   
angels of  heaven1 and in the former of 
the delights of the spirits of hell4    
,but  lo6 at that instant1 at a distance
 from them1 the ground cleft asunder1   
and through the cleft there ascended    
three devils1 who appeared on fire  from
 the delight of their love2 and as those
 who accompanied the  novitiate spirit  
perceived that the three ascended out of
 hell by  proviso1 they said to them1   
,do not come nearer2 but from the place 
where you are1 give some account of your
 delights4 ,whereupon they said1  ,know1
 then1 that every one1 whether he be    
good or evil1 is in his own  delight2   
the good in the delight of his good1 and
 the evil in the  delight of his evil4  

,they were then asked1 ,what is your    
delight8 ,they  said4 ,the delight of   
whoring1 stealing1 defrauding1 and      
blaspheming4  ,again they were asked1   
,what is the quality of those delights8 
,they  said1 ,to the senses of others   
they are like the stinks arising from   
dunghills1 the stenches from dead       
bodies1 and the scents from stale       
urine4 ,and it was asked them1 ,are     
those things delightful to you8  ,they  
said1 ,most delightful4 ,and reply was  
made1 ,then you are like  unclean beasts
 which wallow in such things4 ,to which 
they answered1 ,if  we are1 we are3 but 
such things are the delights of our     
nostrils4 ,and  on being asked1 ,what   
further account can you give8 they said1
 ,every  one is allowed to be in his    
delight1 even the most unclean1 as it is
  called1 provided he does not infest   
good spirits and angels2 but since1     
from our delight1 we cannot do otherwise
 than infest them1 therefore we  are    
cast together into workhouses1 where we 

suffer direfully4 ,the  witholding and  
keeping back our delights in those      
houses is what is  called hell-torments3
 it is also interior pain4 ,it was then 
asked them1  ,why have you infested the 
good8 ,they replied1 that they could not
 do  otherwise3 ,it is1 said they1 as if
 we were seized with rage when we  see  
any angel1 and are made sensible of the 
divine sphere about him4 ,it  was then  
said to them1 ,herein also you are like 
wild beasts4 ,and  presently1 when they 
saw the novitiate spirit with the angel1
 they were  overpowered with rage1 which
 appeared like the fire of hatred2      
wherefore1 in order to prevent their    
doing mischief1 they were sent back  to 
hell4 ,after these things1 appeared the 
angels who from ends see  causes1 and by
 causes effects1 who were in the heaven 
above those three  companies4 ,they were
 seen in a bright cloud1 which rolling  
itself  downwards by spiral flexures1   
brought with it a circular garland of   
flowers1 and placed it on the head of   

the novitiate spirit2 and  instantly a  
voice said to him from thence1 ,this    
wreath is given you  because from your  
childhood you have meditated on heaven  
and hell4           99       99       99
       99       99    ,,on              
,,concubinage4    #dfb4 ,in the         
preceding chapter1 in treating on       
fornication1 we treated  also on keeping
 a mistress2 by which was understood the
 connection of an  unmarried man with a 
woman under stipulated conditions3 but  
by  concubinage we here mean the        
connection of a married man with a woman
 in  like manner under stipulated       
conditions4 ,those who do not           
distinguish  genera1 use the two terms  
promiscuously1 as if they had one       
meaning1 and  thence one signification3 
but as they are two genera1 and the term
  keeping a mistress is suitable to the 
former1 because a kept mistress is  a   
courtezan1 and the term concubinage to  
the latter1 because a concubine  is a   
substituted partner of the bed1         

therefore for the sake of  distinction1 
ante-nuptial stipulation with a woman is
 signified by  keeping a mistress1 and  
post-nuptial by concubinage4            
,concubinage is here  treated of for the
 sake of order2 for from order it is    
discovered what  is the quality of      
marriage on the one part1 and of        
adultery on the  other4 ,that marriage  
and adultery are opposites has already  
been shewn  in the chapter concerning   
their opposition2 and the quantity and  
quality  of their opposition cannot be  
learnt but from their intermediates1 of 
which concubinage is one2 but as there  
are two kinds of concubinage1  which are
 to be carefully distinguished1         
therefore this section1 like  the       
foregoing1 shall be arranged into its   
distinct parts as follows2 ,i4  ,there  
are two kinds of concubinage1 which     
differ exceedingly from each  other1 the
 one conjointly with a wife1 the other  
apart from a wife4 ,,ii4  ,concubinage  
conjointly with a wife1 is altogether   

unlawful for  ,christians1 and          
detestable4 ,,iii4 ,that it is polygamy 
which has been  condemned1 and is to be 
condemned1 by the ,christian world4     
,,iv4 ,it is  an adultery whereby the   
conjugial principle1 which is the most  
precious  jewel of the ,christian life1 
is destroyed4 ,v4 ,concubinage apart    
from a  wife1 when it is engaged in from
 causes legitimate1 just1 and truly     
excusatory1 is not unlawful4 ,,vi4 ,the 
legitimate causes of this  concubinage  
are the legitimate causes of divorce1   
while the wife is  nevertheless retained
 at home4 ,,vii4 ,the just causes of    
this  concubinage are the just causes of
 reparation from the bed4 ,,viii4 ,of   
the excusatory causes of this           
concubinage some are real and some not4 
,,ix4 ,the really excusatory causes are 
such as are grounded in what is  just4  
,x4 ,the excusatory causes which are not
 real are such as are not  grounded in  
what is just1 although in the appearance
 of what is just4  ,,xi4 ,those who from

 causes legitimate1 just1 and really    
excusatory1 are  engaged in this        
concubinage1 may at the same time be    
principled in  conjugial love4 ,,xii4   
,while this concubinage continues1      
actual  connection with a wife is not   
allowable4 ,we proceed to an explanation
  of each article4    #dfc4 ,i4 ,,there 
,,are ,,two ,,kinds ,,of ,,concubinage1 
,,which ,,differ ,,exceedingly  ,,from  
,,each ,,other1 ,,the ,,one ,,conjointly
 ,,with ,a ,,wife1 ,,the ,,other ,,apart
 ,,from ,a  ,,wife4 ,that there are two 
kinds of concubinage1 which differ      
exceedingly  from each other1 and that  
the one kind consists in taking a       
substituted  partner to the bed and     
living conjointly and at the same time  
with her  and with a wife2 and that the 
other kind is when1 after a legitimate  
and  just separation from a wife1 a man 
engages a woman in her stead as a       
bed-fellow2 also that these two kinds of
 concubinage differ as much from  each  
other as dirty linen from clean1 may be 

seen by those who take a  clear and     
distinct view of things1 but not by     
those whose view of things  is confused 
and indistinct3 yea1 it may be seen by  
those who are in  conjugial love1 but   
not by those who are in the love of     
adultery4 ,the  latter are in obscurity 
respecting all the derivations of the   
love of  the sex1 whereas the former are
 enlightened respecting them3           
nevertheless1 those who are in adultery1
 can see those derivations and  their   
distinctions1 not indeed in and from    
themselves1 but from others  when they  
hear them3 for an adulterer has a       
similar faculty with a  chaste husband  
of elevating his understanding2 but an  
adulterer1 after  he has acknowledged   
the distinctions which he has heard from
 others1  nevertheless forgets them1    
when he immerses his understanding in   
his  filthy pleasure2 for the chaste and
 the unchaste principles1 and the  sane 
and the insane1 cannot dwell together2  
but1 when separated1 they  may be       

distinguished by the understanding4 ,i  
once inquired of those in  the spiritual
 world who did not regard adulteries as 
sins1 whether they  knew a single       
distinction between fornication1 keeping
 a mistress1 the  two kinds of          
concubinage1 and the several degrees of 
adultery8 ,they said  they were all     
alike4 ,i then asked them whether       
marriage was  distinguishable8 ,upon    
this they looked around to see whether  
any of the  clergy were present1 and as 
there were not1 they said1 that in      
itself it  is like the rest4 ,the case  
was otherwise with those who in the     
ideas of  their thought regarded        
adulteries as sins3 these said1 that in 
their  interior ideas1 which are of the 
perception1 they saw distinctions1 but  
had not yet studied to discern and know 
them asunder4 ,this ,i can assert  as a 
fact1 that those distinctions are       
perceived by the angels in heaven  as to
 their minutiae4 ,in order therefore    
that it may be seen1 that there  are two

 kinds of concubinage opposite to each  
other1 one whereby  conjugial love is   
destroyed1 the other whereby it is not1 
we will first  describe the kind which  
is condemnatory1 and afterwards that    
which is  not4    #dfd4 ,,ii4           
,,concubinage ,,conjointly ,,with ,a    
,,wife ,,is ,,altogether ,,unlawful     
,,for  ,,christians1 ,,and ,,detestable4
 ,it is unlawful1 because it is contrary
 to  the conjugial covenant2 and it is  
detestable1 because it is contrary to   
religion2 and what is contrary to       
religion1 and at the same time to the   
conjugial covenant1 is contrary to the  
,lord3 wherefore1 as soon as any  one1  
without a really conscientious cause1   
adjoins a concubine to a  wife1 heaven  
is closed to him2 and by the angels he  
is no longer  numbered among            
,christians4 ,from that time also he    
despises the things of  the church and  
of religion1 and afterwards does not    
lift his face above  nature1 but turns  
himself to her as a deity1 who favors   

his lust1 from  whose influx his spirit 
thenceforward receives animation4 ,the  
interior  cause of this apostasy will be
 explained in what follows4 ,that this  
concubinage is detestable is not seen by
 the man himself who is guilty  of it2  
because after the closing of heaven he  
becomes a spiritual  insanity3 but a    
chaste wife has a clear view of it1     
because she is a  conjugial love1 and   
this love nauseates such concubinage2   
wherefore also  many such wives refuse  
actual connection with their husbands   
afterwards1  as that which would defile 
their chastity by the contagion of lust 
adhering to the men from their          
courtezans4    #dfe4 ,,iii4 ,,it ,,is   
,,polygamy ,,which ,,has ,,been         
,,condemned1 ,,and ,,is ,,to ,,be       
,,condemned1 ,,by ,,the ,,christian     
,,world4 ,that simultaneous concubinage1
 or  concubinage conjoined with a wife1 
is polygamy1 although not  acknowledged 
to be such1 because it is not so        
declared1 and thus not so  called by any

 law1 must be evident to every person of
 common  discernment2 for a woman taken 
into keeping1 and made partaker of the  
conjugial bed is like a wife4 ,that     
polygamy has been condemned1 and is  to 
be condemned by the ,christian world1   
has been shewn in the chapter on        
polygamy1 especially from these articles
 therein3 ,a ,christian is not  allowed 
to marry more than one wife2 n4 #cch3   
,if a ,christian marries  several wives1
 he commits not only natural1 but also  
spiritual adultery2  n4 #cci3 ,the      
,israelitish nation was permitted to    
marry several wives1  because the       
,christian church was not with them2 n4 
#cdi4 ,from these  considerations it is 
evident1 that to adjoin a concubine to a
 wife1 and  to make each a partner of   
the bed1 is filthy polygamy4    #dff4   
,,iv4 ,,it ,,is ,,an ,,adultery         
,,whereby ,,the ,,conjugial ,,principle1
 ,,which ,,is ,,the  ,,most ,,precious  
,,jewel ,,of ,,the ,,christian ,,life   
,,is ,,destroyed4 ,that it is more      

opposed to conjugial love than simple   
adultery2 and that it is a  deprivation 
of every faculty and inclination to     
conjugial life1 which is  implanted in  
,christians from birth1 may be evinced  
by arguments which  will have great     
weight with the reason of a wise man4   
,in regard to the  ,,first              
,,position1--that simultaneous          
concubinage1 or concubinage conjoined   
with a wife1 is more opposed to         
conjugial love than simple adultery1 it 
may be seen from these considerations3  
that in simple adultery there is  not a 
love analogous to conjugial love2 for it
 is only a heat of the  flesh1 which    
presently cools1 and sometimes does not 
leave any trace of  love behind it      
towards its object2 wherefore this      
effervescing  lasciviousness1 if it is  
not from a purposed or confirmed        
principle1 and  if the person guilty of 
it repents1 detracts but little from    
conjugial  love4 ,it is otherwise in the
 case of polygamical adultery3 herein   

there  is a love analogous to conjugial 
love2 for it does not cool and          
disperse1 or pass off into nothing after
 being excited1 like the  foregoing2 but
 it remains1 renews and strengthens     
itself1 and so far  takes away from love
 to the wife1 and in the place thereof  
induces cold  towards her2 for in such  
case it regards the concubine courtezan 
as  lovely from a freedom of the will1  
in that it can retract if it pleases2   
which freedom is begotten in the natural
 man3 and because this freedom  is      
thence grateful1 it supports that love2 
and moreover1 with a  concubine the     
unition with allurements is nearer than 
with a wife2 but  on the other hand it  
does not regard a wife as lovely1 by    
reason of the  duty of living with her  
enjoined by the covenant of life1 which 
it then  perceives as far more          
constrained in consequence of the       
freedom enjoyed  with another woman4 ,it
 is plain that love for a wife grows    
cold1 and she  herself grows vile1 in   

the same degree that love for a         
courtezan grows  warm1 and she is held  
in estimation4 ,in regard to the        
,,second  ,,position--that simultaneous 
concubinage1 or concubinage conjoined   
with a  wife1 deprives a man of all     
faculty and inclination to conjugial    
life1  which is implanted in ,christians
 from birth1 it may be seen from the    
following considerations3 that so far as
 love to a wife is changed into  love to
 a concubine1 so far the former love is 
rent1 exhausted1 and  emptied1 as has   
been shewn just above3 that this is     
effected by a  closing of the interiors 
of the natural mind1 and an opening of  
its  inferior principles1 may appear    
from the seat of the inclination with   
,christians to love one of the sex1 as  
being in the inmost principles1  and    
that this seat may be closed1 but cannot
 be destroyed4 ,the reason  why an      
inclination to love one of the sex1 and 
also a faculty to receive  that love1 is
 implanted in ,christians from birth1   

is1 because that love  is from the ,lord
 alone1 and is esteemed religious1 and  
in ,christendom  the ,lord's divine is  
acknowledged and worshipped1 and        
religion is from  his ,word2 hence there
 is a grafting1 and also a transplanting
 thereof1  from generation to           
generation4 ,we have said1 that the     
above ,christian  conjugial principle   
perishes by polygamical adultery3 we    
thereby mean1  that with the ,christian 
polygamist it is closed and intercepted2
 but  still it is capable of being      
revived in his posterity1 as is the case
  with the likeness of a grandfather or 
a great-grandfather returning in a      
grandson or a great-grandson4 ,hence1   
that conjugial principle is called  the 
most precious jewel of the ,christian   
life1 and 7see above1 n4 #deg1  #deh17  
the storehouse of human life1 and the   
reservoir of the ,christian  religion4  
,that that conjugial principle is       
destroyed with the ,christian  who      
practises polygamical adultery1 is      

manifest from this consideration2  that 
he cannot like a ,mahometan polygamist1 
love a concubine and a wife  equally2   
but so far as he loves a concubine1 or  
is warm towards her1 so  far he does not
 love his wife1 but is cold towards her2
 and1 what is yet  more detestable1 so  
far he also in heart acknowledges the   
,lord only as a  natural man1 and the   
son of ,mary1 and not at the same time  
as the ,son of  ,god1 and likewise so   
far he makes light of religion4 ,it is1 
however1  well to be noted1 that this is
 the case with those who add a concubine
  to a wife1 and connect themselves     
actually with each2 but it is not at    
all the case with those1 who from       
legitimate1 just1 and truly excusatory  
causes1 separate themselves1 and keep   
apart from a wife as to actual  love1   
and have a woman in keeping4 ,we now    
proceed to treat of this kind  of       
concubinage4    #dfg4 ,v4 ,,concubinage 
,,apart ,,from ,a ,,wife1 ,,when ,,it   
,,is ,,engaged ,,in ,,from ,,causes     

,,legitimate1 ,,just1 ,,and ,,truly     
,,excusatory1 ,,is ,,not ,,unlawful4    
,what causes we  mean by legitimate1    
what by just1 and what by truly         
excusatory1 shall be  shewn in their    
order3 the bare mention of the causes is
 here premised1  that this concubinage1 
which we are about to treat of1 may be  
distinguished from that which we have   
previously described4 7,see note to     
,no4 #dej1 and the ,preliminary note47  
#dfh4 ,,vi4 ,,the ,,legitimate ,,causes 
,,of ,,this ,,concubinage ,,are ,,the   
,,legitimate  ,,causes ,,of ,,divorce1  
,,while ,,the ,,wife ,,is ,,nevertheless
 ,,retained ,,at ,,home4 ,by  divorce is
 meant the annulling of the conjugial   
covenant1 and thence an  entire         
separation1 and after this a full       
liberty to marry another wife4  ,the one
 only cause of this total separation or 
divorce1 is adultery1  according to the 
,lord's precept1 ,matt4 xix4 #i4 ,to the
 same cause are to  be referred manifest
 obscenities1 which bid defiance to the 

restraints  of modesty1 and fill and    
infest the house with flagitious        
practices of  lewdness1 giving birth to 
adulterous immodesty1 and rendering the 
whole  mind abandoned4 ,to these things 
may be added malicious desertion1 which 
involves adultery1 and causes a wife to 
commit whoredom1 and thereby to  be     
divorced1 ,matt4 v4 #cb4 ,these three   
causes1 being legitimate causes of      
divorce1--the first and third before a  
public judge1 and the middle one  before
 the man himself1 as judge1 are also    
legitimate causes of  concubinage1 when 
the adulterous wife is retained at home4
 ,the reason  why adultery is the one   
only cause of divorce is1 because it is 
diametrically opposite to the life of   
conjugial love1 and totally  destroys   
and annihilates it2 see above1 n4 #bee4 
#dfi4 ,the reasons why1 by the          
generality of men1 the adulterous wife  
is  still retained at home1 are1 #a4    
,because the man is afraid to produce   
witnesses in a court of justice against 

his wife1 to accuse her of  adultery1   
and thereby to make the crime public2   
for unless  eye-witnesses1 or evidences 
to the same amount1 were produced to    
convict  her1 he would be secretly      
reproached in companies of men1 and     
openly in  companies of women4 #b4 ,he  
is afraid also lest his adulteress      
should have  the cunning to clear her   
conduct1 and likewise lest the judges   
should  show favor to her1 and thus his 
name suffer in the public esteem4 #c4   
,moreover1 there may be domestic        
reasons1 which may make separation from 
the house unadvisable3 as in case there 
are children1 towards whom also  the    
adulteress has natural love2 in case    
they are bound together by  mutual      
services which cannot be put an end to2 
in case the wife is  connected with and 
dependent upon her relatives1 whether on
 the father's  or mother's side1 and    
there is a hope of receiving an increase
 of  fortune from them2 in case he lived
 with her in the beginning in habits  of

 agreeable intimacy2 and in case she1   
after she became meretricious1  has the 
skill to soothe the man with engaging   
pleasantry and pretended  civility1 to  
prevent blame being imputed to herself2 
not to mention  other cases1 which1 as  
in themselves they are legitimate causes
 of  divorce1 are also legitimate causes
 of concubinage2 for the causes of      
retaining the wife at home do not take  
away the cause of divorce1  supposing   
her guilty of adultery4 ,who1 but a     
person of vile character1  can fulfil   
the duties of the conjugial bed1 and at 
the same time have  commerce with a     
strumpet8 ,if instances of this sort are
 occasionally to  be met with1 no       
favorable conclusions are to be drawn   
from them4    #dgj4 ,,vii4 ,,the ,,just 
,,causes ,,of ,,this ,,concubinage ,,are
 ,,the ,,just ,,causes ,,of             
,,separation ,,from ,,the ,,bed4 ,there 
are legitimate causes of separation1 and
  there are just causes3 legitimate     
causes are enforced by the decisions  of

 judges1 and just causes by the         
decisions come to by the man alone4     
,the causes both legitimate and just of 
separation from the bed1 and also  from 
the house1 were briefly enumerated      
above1 n4 #beb1 #bec2 among which  are  
,,vitiated ,,states ,,of ,,the ,,body1  
including diseases whereby the whole    
body is so far infected1 that the       
contagion may prove fatal3 of this      
nature are malignant and pestilential   
fevers1 leprosies1 the venereal         
disease1 cancers2 also diseases whereby 
the whole body is so far weighed  down1 
as to admit of no sociability1 and from 
which exhale dangerous  effluvia and    
noxious vapors1 whether from the surface
 of the body1 or  from its inward parts1
 in particular from the stomach and the 
lungs3  from the surface of the body    
proceed malignant pocks1 warts1         
pustules1  scorbutic pthisis1 virulent  
scab1 especially if the face is         
disfigured  by it2 from the stomach     
proceed foul1 stinking1 and rank        

eructations2  from the lungs1 filthy and
 putrid exhalations arising from        
imposthumes1  ulcers or abscesses1 or   
from vitiated blood or serum4 ,besides  
these  there are also other various     
diseases2 as lipothamia1 which is a     
total  faintness of body1 and defect of 
strength2 paralysis1 which is a         
loosening and relaxation of the         
membranes and ligaments which serve for 
motion2 epilepsy2 permanent infirmity   
arising from apoplexy2 certain          
chronical diseases2 the iliac passion2  
rupture2 besides other diseases1  which 
the science of pathology teaches4       
,,vitiated ,,states ,,of ,,the ,,mind1  
which are just causes of separation from
 the bed and the house1 are  madness1   
frenzy1 furious wildness1 actual        
foolishness and idiocy1 loss  of memory1
 and the like4 ,that these are just     
causes of concubinage1  since they are  
just causes of separation1 reason sees  
without the help  of a judge4    #dga4  
,,viii4 ,,of ,,the ,,excusatory ,,causes

 ,,of ,,this ,,concubinage ,,some ,,are 
,,real  ,,and ,,some ,,are ,,not4 ,since
 besides the just causes which are just 
causes of  separation1 and thence become
 just causes of concubinage1 there are  
also  excusatory causes1 which depend on
 judgement and justice with the man1    
therefore these also are to be          
mentioned3 but as the judgements of     
justice may be perverted and be         
converted by confirmations into the     
appearances of what is just1 therefore  
these excusatory causes are             
distinguished into real and not real1   
and are separately described4    #dgb4  
,,ix4 ,,the ,,really ,,excusatory       
,,causes ,,are ,,such ,,as ,,are        
,,grounded ,,in ,,what  ,,is ,,just4 ,to
 know these causes1 it may be sufficient
 to mention some of  them2 such as      
having no natural affection towards the 
children1 and a  consequent rejection of
 them1 intemperance1 drunkenness1       
uncleanliness1  immodesty1 a desire of  
divulging family secrets1 of disputing1 

of  striking1 of taking revenge1 of     
doing evil1 of stealing1 of deceiving2  
internal dissimilitude1 whence comes    
antipathy2 a froward requirement of  the
 conjugial debt1 whence the man becomes 
as cold as a stone2 being  addicted to  
magic and witchcraft2 an extreme degree 
of impiety2 and  other similar evils4   
#dgc4 ,there are also milder causes1    
which are really excusatory and which   
separate from the bed1 and yet not from 
the house2 as a cessation of            
prolification on the part of the wife1  
in consequence of advanced age1  and    
thence a reluctance and opposition to   
actual love1 while the ardor  thereof   
still continues with the man2 besides   
similar cases in which  rational        
judgement sees what is just1 and which  
do not hurt the  conscience4    #dgd4   
,x4 ,,the ,,excusatory ,,causes ,,which 
,,are ,,not ,,real ,,are ,,such ,,as    
,,are ,,not  ,,grounded ,,in ,,what ,,is
 ,,just1 ,,although ,,in ,,the          
,,appearance ,,of ,,what ,,is ,,just4   

,these are known from the really        
excusatory causes above mentioned1 and1 
if not rightly examined1 may appear to  
be just1 and yet are unjust2 as  that   
times of abstinence are required after  
the bringing forth of  children1 the    
transitory sicknesses of wives1 from    
these and other  causes a check to      
prolification1 polygamy permitted to the
 ,israelites1  and other like causes of 
no weight as grounded in justice4 ,these
 are  fabricated by the men after they  
have become cold1 when unchaste lusts   
have deprived them of conjugial love1   
and have infatuated them with the  idea 
of its likeness to adulterous love4     
,when such men engage in  concubinage1  
they1 in order to prevent defamation1   
assign such spurious  and fallacious    
causes as real and genuine1--and very   
frequently also  falsely charge them    
against their wives1 their companions   
often  favorably assenting and          
applauding them4    #dge4 ,,xi4 ,,those 
,,who ,,from ,,causes ,,legitimate1     

,,just1 ,,and ,,really ,,excusatory1    
,,are ,,engaged ,,in ,,this             
,,concubinage1 ,,may ,,at ,,the ,,same  
,,time ,,be ,,principled ,,in           
,,conjugial ,,love4 ,we say that such   
may at the same time be principled in   
conjugial love2 and we thereby mean1    
that they may keep this love stored  up 
in themselves2 for this love1 in the    
subject in which it is1 does not        
perish1 but is quiescent4 ,the reasons  
why conjugial love is preserved  with   
those who prefer marriage to            
concubinage1 and enter into the latter  
from the causes above mentioned1 are    
these2 that this concubinage is not     
repugnant to conjugial love2 that it is 
not a separation from it2 that  it is   
only a clothing encompassing it2 that   
this clothing is taken away  from them  
after death4 #a4 ,that this concubinage 
is not repugnant to  conjugial love1    
follows from what was proved above2 that
 such  concubinage1 when engaged in from
 causes legitimate1 just1 and really    

excusatory1 is not unlawful1 n4         
#dfg-dgc4 #b4 ,that this concubinage is 
not  a separation from conjugial love2  
for when causes legitimate1 or just1  or
 really excusatory1 arise1 and persuade 
and compel a man1 then1  conjugial love 
with marriage is not separated1 but only
 interrupted2 and  love interrupted1 and
 not separated1 remains in the subject4 
,the case in  this respect is like that 
of a person1 who1 being engaged in a    
business  which he likes1 is detained   
from it by company1 by public sights1 or
 by  a journey2 still he does not cease 
to like his business3 it is also like   
that of a person who is fond of generous
 wine1 and who1 when he drinks  wine of 
an inferior quality1 does not lose his  
taste and appetite for  that which is   
generous4 #c4 ,the reason why the above 
concubinage is only  a clothing of      
conjugial love encompassing it1 is1     
because the love of  concubinage is     
natural1 and the love of marriage       
spiritual2 and natural  love is a veil  

or covering to spiritual1 when the      
latter is interrupted3  that this is the
 case1 is unknown to the lover2 because 
spiritual love  is not made sensible of 
itself1 but by natural love1 and it is  
made  sensible as delight1 in which     
there is blessedness from heaven3 but   
natural love by itself is made sensible 
only as delight4 #d4 ,the reason  why   
this veil is taken away after death1 is1
 because then a man from  natural       
becomes spiritual1 and instead of a     
material body enjoys a  substantial one1
 wherein natural delight grounded in    
spiritual is made  sensible in its      
perfection4 ,that this is the case1 ,i  
have heard from  communication with some
 in the spiritual world1 even from kings
 there1  who in the natural world had   
engaged in concubinage from really      
excusatory causes4    #dgf4 ,,xii4      
,,while ,,this ,,concubinage            
,,continues1 ,,actual ,,connection      
,,with ,a  ,,wife ,,is ,,not            
,,allowable4 ,the reason of this is1    

because in such case  conjugial love1   
which in itself is spiritual1 chaste1   
pure1 and holy1  becomes natural1 is    
defiled and disregarded1 and thereby    
perishes2  wherefore in order that this 
love may be preserved1 it is expedient  
that  concubinage grounded in really    
excusatory causes1 n4 #dgb1 #dgc1 be    
engaged in with one only1 and not with  
two at the same time4           99      
99       99       99       99    #dgg4  
,to the above ,i will add the following 
,,memorable ,,relation4 ,i heard a      
certain spirit1 a youth1 recently       
deceased1 boasting of his libertinism1  
and eager to establish his reputation as
 a man of superior masculine  powers2   
and in the insolence of his boasting he 
thus expressed himself2  ,what is more  
dismal than for a man to imprison his   
love1 and to confine  himself to one    
woman8 and what is more delightful than 
to set the love  at liberty8 ,who does  
not grow tired of one8 and who is not   
revived by  several8 ,what is sweeter   

than promiscuous liberty1 variety1      
deflorations1 schemes to deceive        
husbands1 and plans of adulterous       
hypocrisy8 ,do not those things which   
are obtained by cunning1 deceit1  and   
theft1 delight the inmost principles of 
the mind6 ,on hearing these  things1 the
 bystanders said1 ,speak not in such    
terms2 you know not  where and with whom
 you are2 you are but lately come       
hither4 ,hell is  beneath your feet1 and
 heaven over your head2 you are now in  
the world  which is between those two1  
and is called the world of spirits4 ,all
 who  depart out of the world1 come     
here1 and being assembled are examined  
as  to their quality2 and here they are 
prepared1 the wicked for hell1 and  the 
good for heaven4 ,possibly you still    
retain what you have heard from  priests
 in the world1 that whoremongers and    
adulterers are cast down  into hell1 and
 that chaste married partners are raised
 to heaven4 ,at  this the novitiate     
laughed1 saying1 ,what are heaven and   

hell8 ,is it not  heaven where any one  
is free2 and is not he free who is      
allowed to love  as many as he pleases8 
and is not it hell where any one is a   
servant3  and is not he a servant who is
 obliged to keep to one8 ,but a certain 
angel1 looking down from heaven1 heard  
what he said1 and broke off the         
conversation1 lest it should proceed    
further and profane marriages2 and  he  
said to him1 ,come up here1 and ,i will 
clearly shew you what heaven  and hell  
are1 and what the quality of the latter 
is to continued  adulterers4 ,he then   
shewed him the way1 and he ascended3    
after he was  admitted he was led first 
into the paradisiacal garden1 where were
  fruit-trees and flowers1 which from   
their beauty1 pleasantness and          
fragrance1 tilled the mind with the     
delights of life4 ,when he saw these    
things1 he admired them exceedingly2 but
 he was then in external vision1  such  
as he had enjoyed in the world when he  
saw similar objects1 and in  this vision

 he was rational2 but in the internal   
vision1 in which  adultery was the      
principal agent1 and occupied every     
point of thought1  he was not rational2 
wherefore the external vision was       
closed1 and the  internal opened2 and   
when the latter was opened1 he said1    
,what do ,i see  now8 is it not straw   
and dry wood8 and what do ,i smell now8 
is it not a  stench8 ,what is become of 
those paradisiacal objects8 ,the angel  
said1  ,they are near at hand and are   
present2 but they do not appear before  
your internal sight1 which is           
adulterous1 for it turns celestial      
things  into infernal1 and sees only    
opposites4 ,every man has an internal   
and an  external mind1 thus an internal 
and an external sight3 with the wicked  
the internal mind is insane1 and the    
external wise2 but with the good  the   
internal mind is wise1 and from this    
also the external2 and such as  the mind
 is1 so a man in the spiritual world    
sees objects4 ,after this  the angel1   

from the power which was given him1     
closed his internal  sight1 and opened  
the external1 and led him away through  
gates towards  the middle point of the  
habitations3 there he saw magnificent   
palaces of  alabaster1 marble1 and      
various precious stones1 and near them  
porticos1  and round about pillars      
overlaid and encompassed with wonderful 
ornaments and decorations4 ,when he saw 
these things1 he was amazed1 and  said1 
,what do ,i see8 ,i see magnificent     
objects in their own real  magnificence1
 and architectonic objects in their own 
real art4 ,at that  instant the angel   
again closed his external sight1 and    
opened the  internal1 which was evil    
because filthily adulterous3 hereupon he
  exclaimed1 ,what do ,i now see8 ,where
 am ,i8 ,what is become of those        
palaces and magnificent objects8 ,i see 
only confused heaps1 rubbish1 and       
places full of caverns4 ,but presently  
he was brought back again to his        
external sight1 and introduced into one 

of the palaces2 and he saw the          
decorations of the gates1 the windows1  
the walls1 and the ceilings1 and        
especially of the utensils1 over and    
round about which were celestial  forms 
of gold and precious stones1 which      
cannot be described by any  language1 or
 delineated by any art2 for they        
surpassed the ideas of  language and the
 notions of art4 ,on seeing these things
 he again  exclaimed1 ,these are the    
very essence of whatever is wonderful1  
such as  no eye had ever seen4 ,but     
instantly1 as before1 his internal sight
 was  opened1 the external being closed1
 and he was asked what he then saw8 ,he 
replied1 ,nothing but decayed piles of  
bulrushes in this place1 of straw  in   
that1 and of fire brands in a third4    
,once again he was brought into  an     
external state of mind1 and some maidens
 were introduced1 who were  extremely   
beautiful1 being images of celestial    
affection2 and they1 with  the sweet    
voice of their affection1 addressed him2

 and instantly1 on  seeing and hearing  
them1 his countenance changed1 and he   
returned of  himself into his internals1
 which were adulterous2 and since such  
internals cannot endure any thing of    
celestial love1 and neither on the      
other hand can they be endured by       
celestial love1 therefore both parties  
vanished1--the maidens out of sight of  
the man1 and the man out of sight  of   
the maidens4 ,after this1 the angel     
informed him concerning the ground  and 
origin of the changes of the state of   
his sights2 saying1 ,i  perceive that in
 the world1 from which you are come1 you
 have been  two-fold1 in internals      
having been quite a different man from  
what you  were in externals2 in         
externals you have been a civil1 moral1 
and  rational man2 whereas in internals1
 you have been neither civil1 moral1    
nor rational1 because a libertine and an
 adulterer3 and such men1 when  they are
 allowed to ascend into heaven1 and are 
there kept in their  externals1 can see 

the heavenly things contained therein2  
but when their  internals are opened1   
instead of heavenly things they see     
infernal4  ,know1 however1 that with    
every one in this world1 externals are  
successively closed1 and internals are  
opened1 and thereby they are  prepared  
for heaven or hell2 and as the evil of  
adultery defiles the  internals of the  
mind above every other evil1 you must   
needs be conveyed  down to the defiled  
principles of your love1 and these are  
in the hells1  where the caverns are    
full of stench arising from dunghills4  
,who cannot  know from reason1 that an  
unchaste and lascivious principle in the
 world  of spirits1 is impure and       
unclean1 and thus that nothing more     
pollutes  and defiles a man1 and induces
 in him an infernal principle8          
,wherefore  take heed how you boast any 
longer of your whoredoms1 as possessing 
masculine powers therein above other    
men4 ,i advertise you before hand1  that
 you will become feeble1 so that you    

will scarce know where your  masculine  
power is4 ,such is the lot which awaits 
those who boast of  their adulterous    
ability4 ,on hearing these words he     
descended1 and  returned into the world 
of spirits1 to his former companions1   
and  converse with them modestly and    
chastely1 but not for any considerable  
length of time4           99       99   
99       99       99    ,,on            
,,adulteries ,,and ,,their ,,genera     
,,and ,,degrees4    #dgh4 ,none can know
 that there is any evil in adultery1 who
 judge of it  only from its externals2  
for in these it resembles marriage4     
,such  external judges1 when they hear  
of internals1 and are told that         
externals thence derive their good or   
their evil1 say with themselves1  ,what 
are internals8 ,who sees them8 ,is not  
this climbing above the  sphere of every
 one's intelligence8 ,such persons are  
like those who  accept all pretended    
good as genuine voluntary good1 and who 
decide upon  a man's wisdom from the    

elegance of his conversation2 or who    
respect the  man himself from the       
richness of his dress and the           
magnificence of his  equipage1 and not  
from his internal habit1 which is that  
of judgement  grounded in the affection 
of good4 ,this also is like judging of  
the  fruit of a tree1 and of any other  
eatable thing1 from the sight and  touch
 only1 and not of its goodness from a   
knowledge of its flavor3 such  is the   
conduct of all those who are unwilling  
to perceive any thing  respecting man's 
internal4 ,hence comes the wild         
infatuation of many at  this day1 who   
see no evil in adulteries1 yea1 who     
unite marriages with  them in the same  
chamber1 that is1 who make them         
altogether alike2 and  this only on     
account of their apparent resemblance in
 externals4 ,that  this is the case1 was
 shewn me by this experimental proof3 on
 a certain  time1 the angels assembled  
from ,europe some hundreds of those who 
were  distinguished for their genius1   

their erudition1 and their wisdom1 and  
questioned them concerning the          
distinction between marriage and        
adultery1 and in treated them to consult
 the rational powers of their           
understandings3 and after consultation1 
all1 except ten1 replied1 that  the     
judicial law constitutes the only       
distinction1 for the sake of some       
advantage2 which distinction may indeed 
be known1 but still be  accommodated by 
civil prudence4 ,they were next asked1  
,whether they saw  any good in marriage1
 and any evil in adultery8 ,they        
returned for  answer1 that they did not 
see any rational evil and good4 ,being  
questioned whether they saw any sin in  
it8 they said1 ,where is the sin8  ,is  
not the act alike8 ,at these answers the
 angels were amazed1 and  exclaimed1    
,oh1 the gross stupidity of the age6    
,who can measure its  quality and       
quantity8 ,on hearing this exclamation1 
the hundreds of the  wise ones turned   
themselves1 and said one among another  

with loud  laughter1 ,is this gross     
stupidity8 ,is there any wisdom that can
 bring  conviction that to love another 
person's wife merits eternal damnation8 
,but that adultery is spiritual evil1   
and thence moral and civil evil1  and   
diametrically contrary to the wisdom of 
reason2 also that the love  of adultery 
is from hell and returns to hell1 and   
the love of marriage  is from heaven and
 returns to heaven1 has been            
demonstrated in the first  chapter of   
this part1 concerning the opposition of 
adulterous and  conjugial love4 ,but    
since all evils1 like all goods1 partake
 of latitude  and altitude1 and         
according to latitude have their genera1
 and according  to altitude their       
degrees1 therefore1 in order that       
adulteries may be  known as to each     
dimension1 they shall first be arranged 
into their  genera1 and afterwards into 
their degrees2 and this shall be done in
 the  following series3 ,i4 ,there are  
three genera of adulteries1--simple1    

duplicate1 and triplicate4 ,,ii4 ,simple
 adultery is that of an unmarried  man  
with another's wife1 or of an unmarried 
woman with another's  husband4 ,,iii4   
,duplicate adultery is that of a husband
 with another's  wife1 or of a wife with
 another's husband4 ,,iv4 ,triplicate   
adultery is  with relations by blood4   
,v4 ,there are four degrees of          
adulteries1  according to which they    
have their predications1 their charges  
of blame1  and after death their        
imputations4 ,,vi4 ,adulteries of the   
first degree  are adulteries of         
ignorance1 which are committed by those 
who cannot as  yet1 or cannot at all1   
consult the understanding1 and thence   
check  them4 ,,vii4 ,in such cases      
adulteries are mild4 ,,viii4 ,adulteries
 of  the second degree are adulteries of
 lust1 which are committed by those  who
 indeed are able to consult the         
understanding1 but from accidental      
causes at the moment are not able4 ,,ix4
 ,adulteries committed by such  persons 

are imputatory1 according as the        
understanding afterwards favors  them or
 not4 ,x4 ,adulteries of the third      
degree are adulteries of the  reason1   
which are committed by those who with   
the understanding confirm  themselves in
 the persuasion that they are not evils 
of sin4 ,,xi4 ,the  adulteries committed
 by such persons are grievous1 and are  
imputed to  them according to           
confirmations4 ,,xii4 ,adulteries of the
 fourth degree  are adulteries of the   
will1 which are committed by those who  
make them  lawful and pleasing1 and who 
do not think them of importance enough1 
to  consult the understanding respecting
 them4 ,,xiii4 ,the adulteries          
committed by these persons are          
exceedingly grievous1 and are imputed to
  them as evils of purpose1 and remain  
with them as guilt4 ,,xiv4  ,adulteries 
of the third and fourth degrees are     
evils of sin1 according  to the quantity
 and quality of understanding and will  
in them1 whether  they are actually     

committed or not4 ,,xv4 4,adulteries    
grounded in  purpose of the will1 and   
adulteries grounded in confirmation of  
the  understanding render men natural1  
sensual1 and corporeal4 ,,xvi4 ,and     
this to such a degree1 that at length   
they reject from themselves all  things 
of the church and of religion4 ,,xvii4  
,nevertheless they have the  powers of  
human rationality like other men4       
,,xviii4 ,but they use that  rationality
 while they are in externals1 but abuse 
it while in their  internals4 ,we       
proceed to an explanation of each       
article4    #dgi4 ,i4 ,,there ,,are     
,,three ,,genera ,,of                   
,,adulteries1--,,simple1 ,,duplicate1   
,,and  ,,triplicate4 ,the ,creator of   
the universe has distinguished all the  
things  which he has created into       
genera1 and each genus into species1 and
 has  distinguished each species1 and   
each distinction in like manner1 and so 
forth1 to the end that an image of what 
is infinite may exist in a  perpetual   

variety of qualities4 ,thus the ,creator
 of the universe has  distinguished     
goods and their truths1 and in like     
manner evils and their  falses1 after   
they arose4 ,that he has distinguished  
all things in the  spiritual world into 
genera1 species1 and differences1 and   
has collected  together into heaven all 
goods and truths1 and into hell all     
evils and  falses1 and has arranged the 
latter in an order diametrically        
opposite  to the former1 may appear from
 what is explained in a work concerning 
,,heaven ,,and ,,hell1 published in     
,london in the year #ageh4 ,that in the 
natural world he has also thus          
distinguished and does distinguish goods
  and truths1 and likewise evils and    
falses1 appertaining to men1 and        
thereby men themselves1 may be known    
from their lot after death1 in that  the
 good enter into heaven1 and the evil   
into hell4 ,now1 since all  things      
relating to good1 and all things        
relating to evil1 are  distinguished    

into genera1 species1 and so forth1     
therefore marriages  are distinguished  
into the same1 and so are their         
opposites1 which are  adulteries4       
#dhj4 ,,ii4 ,,simple ,,adultery ,,is    
,,that ,,of ,,an ,,unmarried ,,man      
,,with ,,another',s  ,,wife1 ,,or ,,an  
,,unmarried ,,woman ,,with ,,another',s 
,,husband4 ,by adultery here and  in the
 following pages we mean the adultery   
which is opposite to  marriage2 it is   
opposite because it violates the        
covenant of life  contracted between    
married partners3 it rends asunder their
 love1 and  defiles it1 and closes the  
union which was begun at the time of    
betrothing1 and strengthened in the     
beginning of marriage3 for the          
conjugial love of one man with one wife1
 after engagement and covenant1  unites 
their souls4 ,adultery does not dissolve
 this union1 because it  cannot be      
dissolved2 but it closes it1 as he that 
stops up a fountain at  its source1 and 
thence obstructs its stream1 and fills  

the cistern with  filthy and stinking   
waters3 in like manner conjugial love1  
the origin of  which is a union of      
souls1 is daubed with mud and covered by
 adultery2  and when it is so daubed    
with mud there arises from beneath the  
love of  adultery2 and as this love     
increases1 it becomes fleshly1 and rises
 in  insurrection against conjugial     
love1 and destroys it4 ,hence comes the 
opposition of adultery and marriage4    
#dha4 ,that it may be further known how 
gross is the stupidity of this  age1 in 
that those who have the reputation of   
wisdom do not see any sin  in adultery1 
as was discovered by the angels 7see    
just above1 n4 #dgh71 ,i  will here add 
the following ,,memorable ,,relation4   
,there were certain  spirits who1 from a
 habit they had acquired in the life of 
the body1  infested me with peculiar    
cunning1 and this they did by a sottish 
and as  it were waving influx1 such as  
is usual with well-disposed spirits2 but
  ,i perceived that they employed       

craftiness and similar means1 to the    
intent that they might engage attention 
and deceive4 ,at length ,i entered  into
 conversation with one of them who1 it  
was told me1 had while he  lived in the 
world been the general of an army3 and  
as ,i perceived that  in the ideas of   
his thought there was a lascivious      
principle1 ,i  conversed with him by    
representatives in the spiritual        
language which  fully expresses what is 
intended to be said1 and even several   
things in  a moment4 ,he said that1 in  
the life of the body in the former      
world1 he  had made no account of       
adulteries3 but it was granted me to    
tell him1  that adulteries are wicked1  
although from the delight attending     
them1  and from the persuasion thence   
resulting1 they appear to the adulterer 
as not wicked but allowable2 which also 
he might know from this  consideration1 
that marriages are the seminaries of the
 human race1 and  thence also the       
seminaries of the heavenly kingdom1 and 

therefore that  they ought not to be    
violated1 but to be accounted holy2 also
 from this  consideration1 that he ought
 know1 as being in the spiritual world1 
and  in a state of perception1 that     
conjugial love descends from the ,lord  
through heaven1 and that from that love1
 as a parent1 is derived mutual  love1  
which is the main support of heaven2 and
 further from this  consideration1 that 
adulterers1 whenever they only approach 
the heavenly  societies1 are made       
sensible of their own stench1 and throw 
themselves  headlong thence towards     
hell3 at least he might know1 that to   
violate  marriages is contrary to the   
divine laws1 to the civil laws of all   
kingdoms1 also to the genuine light of  
reason1 and thereby to the right  of    
nations1 because contrary to order both 
divine and human2 not to  mention other 
considerations4 ,but he replied1 that he
 entertained no  such thoughts in the   
former life3 he wished to reason whether
 the case  was so or not2 but he was    

told that truth does not admit of       
reasonings1  since they favor the       
delights of the flesh against those of  
the spirit1  the quality of which latter
 delights he was ignorant of2 and that  
he  ought first to think about the      
things which ,i had told him1 because   
they  are true2 or to think from the    
well-known maxim1 that no one should do 
to another what he is unwilling another 
should do to him2 and thus1 if  any one 
had in such a manner violated his wife1 
whom he had loved1 as is  the case in   
the beginning of every marriage1 and he 
had then been in a  state of wrath1 and 
had spoken from that state1 whether he  
himself also  would not then have       
detested adulteries1 and being a man of 
strong  parts1 would not have confirmed 
himself against them more than other    
men1 even to condemning them to hell2   
and being the general of an army1  and  
having brave companions1 whether he     
would not1 in order to prevent          
disgrace1 either have put the adulterer 

to death1 or have driven the  adulteress
 from his house4    #dhb4 ,,iii4        
,,duplicate ,,adultery ,,is ,,that ,,of 
,a ,,husband ,,with ,,another',s ,,wife1
  ,,or ,,of ,a ,,wife ,,with            
,,another',s ,,husband4 ,this adultery  
is called duplicate1  because it is     
committed by two1 and on each side the  
marriage-covenant  is violated2         
wherefore also it is twofold more       
grievous than the former4  ,it was said 
above1 n4 #dhj1 that the conjugial love 
of one man with one  wife1 after        
engagement and covenant1 unites their   
souls1 and that such  union is that very
 love in its origin2 and that this      
origin is closed  and stopped up by     
adultery1 as the source and stream of a 
fountain4 ,that  the souls of two unite 
themselves together1 when love to the   
sex is  confined to one of the sex1     
which is the case when a maiden engages 
herself wholly to a youth1 and on the   
other hand a youth engages himself      
wholly to a maiden1 is clearly manifest 

from this consideration1 that  the lives
 of both unite themselves1 consequently 
their souls1 because  souls are the     
first principles of life4 ,this union of
 souls can only  take place in          
monogamical marriages1 or those of one  
man with one wife1  but not in          
polygamical marriages1 or those of one  
man with several  wives2 because in the 
latter case the love is divided1 in the 
former it  is united4 ,the reason why   
conjugial love in its supreme abode is  
spiritual1 holy1 and pure1 is because   
the soul of every man from its  origin  
is celestial2 wherefore it receives     
influx immediately from the  ,lord1 for 
it receives from him the marriage of    
love and wisdom1 or of  good and truth2 
and this influx makes him a man1 and    
distinguishes him  from the beasts4     
,from this union of souls1 conjugial    
love1 which is  there in its spiritual  
sanctity and purity1 flows down into the
 life of  the whole body1 and fills with
 blessed delights1 so long as its       

channel  remains open2 which is the case
 with those who are made spiritual by   
the  ,lord4 ,that nothing but adultery  
closes and stops up this abode of       
conjugial love1 thus its origin or      
fountain and its channel1 is evident    
from the ,lord's words1 that it is not  
lawful to put away a wife and  marry    
another1 except on account of adultery3 
,matt4 xix4 #c-i2 and also  from what is
 said in the same passage1 that he that 
marries her that is  put away commits   
adultery1 verse #i4 ,when therefore1 as 
was said above1  that pure and holy     
fountain is stopped up1 it is clogged   
about with  filthiness of sundry kinds1 
as a jewel with ordure1 or bread with   
vomit2  which things are altogether     
opposite to the purity and sanctity of  
that  fountain1 or of conjugial love3   
from which opposition comes conjugial   
cold1 and according to this cold is the 
lascivious voluptuousness of  adulterous
 love1 which consumes itself of its own 
accord4 ,the reason why  this is an evil

 of sin is because the holy principle is
 covered and  thereby its channel into  
the body is obstructed1 and in the place
  thereof a profane principle succeeds1 
and its channel into the body is        
opened1 whence a man from celestial     
becomes infernal4    #dhc4 ,to the above
 ,i will add some particulars from the  
spiritual world1  which are worthy to be
 recorded4 ,i have been informed in that
 world1  that some married men are      
inflamed with the lust of committing    
whoredom  with maidens or virgins2 some 
with those who are not maidens but      
harlots2 some with married women or     
wives2 some with women of the above     
description who are of noble descent2   
and some with such as are not of  noble 
descent3 that this is the case1 was     
confirmed to me by several  instances   
from the various kingdoms in that world4
 ,while ,i was  meditating concerning   
the variety of such lusts1 ,i asked     
whether there  are any who find all     
their delight with the wives of others1 

and none  with unmarried women8         
,wherefore to convince me that there are
 some such  spirits1 several were       
brought to me from a certain kingdom1   
who were  obliged to speak according to 
their libidinous principles4 ,these     
declared that it was1 and still is their
 sole pleasure and delight to  commit   
whoredom with the wives of others2 and  
that they look out for  such as are     
beautiful1 and hire them for themselves 
at a great price  according to their    
wealth1 and in general bargain about the
 price with  the wife alone4 ,i asked1  
why they do not hire for themselves     
unmarried  women8 ,they said1 that they 
consider this would be cheap and        
worthless1  and therefore undelightful  
to them4 ,i asked also1 whether those   
wives  afterwards return to their       
husbands and live with them8 ,they      
replied1  that they either do not       
return1 or they return cold1 having     
become  courtezans4 ,afterwards ,i asked
 them seriously1 whether they ever      

thought1 or now think1 that this is     
twofold adultery1 because they  commit  
this at the time they have wives of     
their own1 and that such  adultery      
deprives a man of all spiritual good8   
,but at this several who  were present  
laughed1 saying1 ,what is spiritual     
good8 ,nevertheless ,i  was still       
urgent1 and said1 ,what is more         
detestable than for a man to  mix his   
soul with the soul of a husband in his  
wife8 ,do you not know1  that the soul  
of a man is in his seed8 ,hereupon they 
turned themselves  away and muttered1   
,what harm can this do her8 ,at length  
,i said1  ,although you do not fear     
divine laws1 do you not fear civil laws8
 ,they  replied1 ,no1 we only fear      
certain of the ecclesiastical order2 but
 we  conceal this in their presence2 and
 if we cannot conceal it1 we keep  upon 
good terms with them4 ,i afterwards saw 
the former divided into  companies1 and 
some of the latter cast into hell4      
#dhd4 ,,iv4 ,,triplicate ,,adultery ,,is

 ,,with ,,relations ,,by ,,blood4 ,this 
adultery  is called triplicate1 because 
it is threefold more grievous than the  
two  former4 ,the relations1 or remains 
of the flesh1 which are not to be       
approached1 are mentioned in ,levit4    
xviii4 #f-ah4 ,there are internal and   
external reasons why these adulteries   
are threefold more grievous than  the   
two above-mentioned3 the internal       
reasons are grounded in the             
correspondence of those adulteries with 
the violation of spiritual  marriage1   
which is that of the ,lord and the      
church1 and thence of good  and truth2  
and the external reasons are for the    
sake of guards1 to  prevent a man's     
becoming a beast4 ,we have no leisure1  
however1 to  proceed to the further     
disclosure of these reasons4    #dhe4   
,v4 ,,there ,,are ,,four ,,degrees ,,of 
,,adulteries1 ,,according ,,to ,,which  
,,they  ,,have ,,their ,,predications1  
,,their ,,charges ,,of ,,blame1 ,,and   
,,after ,,death ,,their  ,,imputations4 

,these degrees are not genera1 but enter
 into each genus1  and cause its        
distinctions between more and less evil 
or good2 in the  present case1 deciding 
whether adultery of every genus from the
 nature  of the circumstances and       
contingencies1 is to be considered      
milder or  more grievous4 ,that         
circumstances and contingencies vary    
every thing is  well known4             
,nevertheless things are considered in  
one way by a man from  his rational     
light1 in another by a judge from the   
law1 and in another  by the ,lord from  
the state of a man's mind3 wherefore we 
mention  predications1 charges of blame1
 and after death imputations2 for       
predications are made by a man according
 to his rational light1 charges  of     
blame are made by a judge according to  
the law1 and imputations are  made by   
the ,lord according to the state of the 
man's mind4 ,that these  three differ   
exceedingly from each other1 may be seen
 without  explanation3 for a man1 from  

rational conviction according to        
circumstances and contingencies1 may    
acquit a person1 whom a judge1 when  he 
sits in judgement1 cannot acquit from   
the law3 and also a judge may  acquit a 
person1 who after death is condemned4   
,the reason of this is1  because a judge
 gives sentence according to the actions
 done1 whereas  after death every one is
 judged according to the intentions of  
the will  and thence of the             
understanding1 and according to the     
confirmations of  the understanding and 
thence of the will4 ,these intentions   
and  confirmations a judge does not see2
 nevertheless each judgement is just2   
the one for the sake of the good of     
civil society1 the other for the  sake  
of the good of heavenly society4        
#dhf4 ,,vi4 ,,adulteries ,,of ,,the     
,,first ,,degree ,,are ,,adulteries ,,of
 ,,ignorance1  ,,which ,,are ,,committed
 ,,by ,,those ,,who ,,cannot ,,as ,,yet1
 ,,or ,,cannot ,,at ,,all1  ,,consult   
,,the ,,understanding1 ,,and ,,thence   

,,check ,,them4 ,all evils1 and thus    
also all adulteries1 viewed in          
themselves1 are at once of the internal 
and the external man2 the internal      
intends them1 and the external does     
them2 such therefore as the internal man
 is in the deeds done by the  external1 
such are the deeds viewed in themselves3
 but since the  internal man with his   
intention1 does not appear before man1  
every one  must be judged in a human    
court from deeds and words according to 
the  law in force and its provisions3   
the interior sense of the law is also   
to be regarded by the judge4 ,but to    
illustrate the case by example3 if      
adultery be committed by a youth1 who   
does not as yet know that adultery  is a
 greater evil than fornication2 if the  
like be committed by a very  simple man2
 if it be committed by a person who is  
deprived by disease of  the full powers 
of judgement2 or by a person1 as is     
sometimes the case1  who is delirious by
 fits1 and is at the time in a state of 

actual  delirium2 yet further1 if it be 
committed in a fit of insane            
drunkenness1 and so forth1 it is        
evident1 that in such cases1 the        
internal man1 or mind1 is not present in
 the external1 scarcely any  otherwise  
than in an irrational person4           
,adulteries in these instances  are     
predicated by a rational man according  
to the above circumstances2             
nevertheless the perpetrator is charged 
with blame by the same rational  man as 
a judge1 and is punished by the law2 but
 after death those  adulteries are      
imputed according to the presence1      
quality1 and faculty  of understanding  
in the will of the perpetrators4        
#dhg4 ,,vii4 ,,in ,,such ,,cases        
,,adulteries ,,are ,,mild4 ,this is     
manifest from what  was said just above1
 n4 #dhf1 without further confirmation2 
for it is  well known that the quality  
of every deed and in general the quality
 of  every thing1 depends upon          
circumstances1 and which mitigate or    

aggravate  it2 but adulteries of this   
degree are mild at the first times of   
their  commission2 and also remain mild 
so far as the offending party of either 
sex1 in the future course of life1      
abstains from them for these            
reasons2--because they are evils against
 ,god1 or against the neighbour1  or    
against the goods of the state1 and     
because1 in consequence of their  being 
such evils1 they are evils against      
reason2 but on the other hand1  if they 
are not abstained from for one of the   
abovementioned reasons1  they are       
reckoned amongst grievous adulteries2   
thus it is according to  the divine law1
 ,ezek4 xviii1 #ba1 #bb1 #bd1 and in    
other places3 but they  cannot1 from the
 above circumstances1 be pronounced     
either blameless or  culpable1 or be    
predicated and judged as mild or        
grievous1 because they  do not appear   
before man1 neither are they within the 
province of his  judgement2 wherefore it
 is meant1 that after death they are so 

accounted  or imputed4    #dhh4 ,,viii4 
,,adulteries ,,of ,,the ,,second        
,,degree ,,are ,,adulteries ,,of ,,lust1
 ,,which  ,,are ,,committed ,,by ,,those
 ,,who ,,indeed ,,are ,,able ,,to       
,,consult ,,the ,,understanding1  ,,but 
,,from ,,accidental ,,causes ,,at ,,the 
,,moment ,,are ,,not ,,able4 ,there are 
two  things which1 in the beginning1    
with every man who from natural is made 
spiritual1 are at strife together1 which
 are commonly called the spirit  and the
 flesh2 and since the love of marriage  
is of the spirit1 and the  love of      
adultery is of the flesh1 in such case  
there is also a combat  between those   
loves4 ,if the love of marriage         
conquers1 it gains dominion  over and   
subjugates the love of adultery1 which  
is effected by its  removal2 but if it  
happens that the lust of the flesh is   
excited to a  heat greater than what the
 spirit can control from reason1 it     
follows  that the state is inverted1 and
 the heat of lust infuses allurements   

into the spirit1 to such a degree1 that 
it is no longer master of its  reason1  
and thence of itself3 this is meant by  
adulteries of the second  degree1 which 
are committed by those who indeed are   
able to consult the  understanding1 but 
by reason of accidental causes at the   
moment are not  able4 ,but the matter   
may be illustrated by particular cases2 
as in case  a meretricious wife by her  
craftiness captivates a man's mind      
7animum71 enticing him into her chamber1
 and inflaming his passions to  such a  
degree as to leave him no longer master 
of his judgement2 and  especially if1 at
 the same time1 she also threatens to   
expose him if he  does not consent3 in  
like manner1 in case any meretricious   
wife is  skilled in deceitful           
allurements1 or by powerful stimulants  
inflames the  man to such a degree1 that
 the raging lust of the flesh deprives  
the  understanding of the free use of   
reason3 in like manner1 in case a man1  
by powerful enticements1 so far works   

upon another's wife1 as to leave  her no
 longer mistress of herself1 by reason  
of the fire kindled in her  will2       
besides other like cases4 ,that these   
and similar accidental  circumstances   
lessen the grievousness of adultery1 and
 give a milder  turn to the predications
 of the blame thereof in favor of the   
party  seduced1 is agreeable to the     
dictates and conclusions of reason4 ,the
  imputation of this degree of adultery 
comes next to be treated of4    #dhi4   
,,ix4 ,,adulteries ,,committed ,,by     
,,such ,,persons ,,are ,,imputatory1    
,,according  ,,as ,,the ,,understanding 
,,afterwards ,,favors ,,them ,,or ,,not4
 ,so far as the  understanding favors   
evils1 so far a man appropriates them to
 himself  and makes them his own4 ,favor
 implies consent2 and consent induces in
  the mind a state of the love of them3 
the case is the same with  adulteries1  
which in the beginning were committed   
without the consent of  the             
understanding1 and are favored3 the     

contrary comes to pass if they  are not 
favored4 ,the reason of this is1 because
 evils or adulteries1  which are        
committed in the blindness of the       
understanding1 are committed  from the  
concupiscence of the body2 and such     
evils or adulteries have a  near        
resemblance to the instincts of beasts3 
with man 7homo7 indeed  the             
understanding is present1 while they are
 committing1 but in a  passive or dead  
potency and not in active and living    
potency4 ,from these  considerations it 
follows of course1 that such things are 
not imputed1  except so far as they are 
afterwards favored or not4 ,by          
imputation we  here mean accusation     
after death1 and hence judication1 which
 takes  place according to the state of 
a man's spirit3 but we do not mean      
inculpation by a man before a judge2 for
 this does not take place  according to 
the state of a man's spirit1 but of his 
body in the deed2  and unless there was 
a difference herein1 those would be     

acquitted after  death who are acquitted
 in the world1 and those would be       
condemned who  are condemned in the     
world2 and thus the latter would be     
without any  hope of salvation4    #dij4
 ,x4 ,,adulteries ,,of ,,the ,,third    
,,degree ,,are ,,adulteries ,,of ,,the  
,,reason1  ,,which ,,are ,,committed    
,,by ,,those ,,who ,,with ,,the         
,,understanding ,,confirm  ,,themselves 
,,in ,,the ,,persuasion ,,that ,,they   
,,are ,,not ,,evils ,,of ,,sin4 ,every  
man  knows that there exist such        
principles as the will and the          
understanding2 for in his common        
speaking he says1 ,this ,i will1 and    
this ,i understand2 but still he does   
not distinguish them1 but makes  the one
 the same as the other2 because he only 
reflects upon the things  which belong  
to the thought grounded in the          
understanding1 and not upon  those which
 belong to the love grounded in the     
will2 for the latter do  not appear in  
light as the former4 ,nevertheless1 he  

that does not  distinguish between the  
will and the understanding1 cannot      
distinguish  between evils and goods1   
and consequently he must remain in      
entire  ignorance concerning the blame  
of sin4 ,but who does not know that good
  and truth are two distinct principles1
 like love and wisdom8 and who  cannot  
hence conclude1 while he is in rational 
illumination1 that there  are two       
faculties in man1 which distinctly      
receive and appropriate to  themselves  
those principles1 and that the one is   
the will and the other  the             
understanding1 by reason that what the  
will receives and reproduces  is called 
good1 and what the understanding        
receives is called truth2 for  what the 
will loves and does1 is called truth1   
and what the  understanding perceives   
and thinks1 is called truth8 ,now as the
 marriage  of good and truth was treated
 of in the first part of this work1 and 
in  the same place several              
considerations were adduced concerning  

the will  and the understanding1 and the
 various attributes and predicates of   
each1 which1 as ,i imagine1 are also    
perceived by those who had not  thought 
at all distinctly concerning the        
understanding and the will1  7for human 
reason is such1 that it understands     
truths from the light  thereof1 although
 it has not heretofore distinguished    
them72 therefore1  in order that the    
distinctions of the understanding and   
the will may be  more clearly perceived1
 ,i will here mention some particulars  
on the  subject1 that it may be known   
what is the quality of adulteries of the
  reason and the understanding1 and     
afterwards what is the quality of       
adulteries of the will4 ,the following  
points may serve to illustrate the      
subject3 #a4 ,that the will of itself   
does nothing2 but whatever it does1  it 
does by the understanding4 #b4 ,on the  
other hand also1 that the  understanding
 alone of itself does nothing2 but      
whatever it does1 it  does from the     

will4 #c4 ,that the will flows into the 
understanding but  not the understanding
 into the will2 yet that the            
understanding teaches  what is good and 
evil1 and consults with the will1 that  
out of those two  principles it may     
choose and do what is pleasing to it4   
#d4 ,that after  this there is effected 
a twofold conjunction2 one1 in which the
 will  acts from within1 and the        
understanding from without2 the other in
 which  the understanding acts from     
within1 and the will from without3 thus 
are  distinguished the adulteries of the
 reason1 which are here treated of1     
from the adulteries of the will1 which  
are next to be treated of4 ,they  are   
distinguished1 because one is more      
grievous than the other2 for the        
adultery of the reason is less grievous 
than that of the will2 because  in      
adultery of the reason1 the             
understanding acts from within1 and the 
will from without2 whereas in adultery  
of the will1 the will acts from  within1

 and the understanding from without2 and
 the will is the man  himself1 and the  
understanding is the man as grounded in 
the will2 and  that which acts within   
has dominion over that which acts       
without4    #dia4 ,,xi4 ,,the           
,,adulteries ,,committed ,,by ,,such    
,,persons ,,are ,,grievous1 ,,and ,,are 
,,imputed ,,to ,,them ,,according ,,to  
,,confirmations4 ,it is the             
understanding  alone that confirms1 and 
when it confirms1 it engages the will to
 its  party1 and sets it about itself1  
and thus compels it to compliance4      
,confirmations are affected by          
reasonings1 which the mind seizes for   
its  use1 deriving them either from its 
superior region or from its inferior2   
if from the superior region1 which      
communicates with heaven1 it confirms   
marriages and condemns adulteries2 but  
if from the inferior region1  which     
communicates with the world1 it confirms
 adulteries and makes  light of         
marriages4 ,every one can confirm evil  

just as well as good2 in  like manner   
what is false and what is true2 and the 
confirmation of evil  is perceived with 
more delight than the confirmation of   
good1 and the  confirmation of what is  
false appears with greater lucidity than
 the  confirmation of what is true4 ,the
 reason of this is1 because the         
confirmation of what is evil and false  
derives its reasonings from the         
delights1 the pleasures1 the            
appearances1 and the fallacies of the   
bodily senses2 whereas the confirmation 
of what is good and true derives  its   
reasons from the region above the       
sensual principles of the body4  ,now1  
since evils and falses can be confirmed 
just as well as goods and  truths1 and  
since the confirming understanding draws
 the will to its  party1 and the will   
together with the understanding forms   
the mind1 it  follows that the form of  
the human mind is according to          
confirmations1  being turned to heaven  
if its confirmations are in favor of    

marriage1  but to hell if they are in   
favor of adulteries2 and such as the    
form of  a man's mind is such is his    
spirit2 consequently such is the man4   
,from  these considerations then it is  
evident1 that adulteries of this degree 
after death are imputed according to    
confirmations4    #dib4 ,,xii4 ,,the    
,,adulteries ,,of ,,the ,,fourth        
,,degree ,,are ,,adulteries ,,of ,,the  
,,will  ,,which ,,are ,,committed ,,by  
,,those ,,who ,,make ,,them ,,lawful    
,,and ,,pleasing1 ,,and ,,who  ,,do     
,,not ,,think ,,them ,,of ,,importance  
,,enough ,,to ,,consult ,,the           
,,understanding  ,,respecting ,,them4   
,these adulteries are distinguished from
 the foregoing  from their origins4 ,the
 origin of these adulteries is from the 
depraved  will connate to man1 or from  
hereditary evil1 which a man blindly    
obeys  after he is capable of exercising
 his own judgement1 not at all          
considering whether they are evils or   
not2 wherefore it is said1 that he  does

 not think them of importance enough to 
consult the understanding  respecting   
them3 but the origin of the adulteries  
which are called  adulteries of reason1 
is from a perverse understanding2 and   
these  adulteries are committed by those
 who confirm themselves in the          
persuasion that they are not evils of   
sin4 ,with the latter adulterers1  the  
understanding is the principal agent2   
with the former the will4 ,the          
distinctions in these two cases do not  
appear to any man in the natural  world2
 but they appear plainly to the angels  
in the spiritual world4 ,in  the latter 
world all are in general distinguished  
according to the evils  which originate 
in the will and in the understanding1   
and which are  accepted and             
appropriated2 they are also separated in
 hell according to  those evils3 those  
who are in evil from the understanding1 
dwell there  in front1 and are called   
satans2 but those who are in evil from  
the  will1 dwell at the back1 and are   

called devils4 ,it is on account of this
  universal distinction that mention is 
made in the ,word of satan and the      
devil4 ,with those wicked ones1 and also
 those adulterers1 who are called       
satans1 the understanding is the        
principal agent2 but with those who are 
called devils1 the will is the principal
 agent4 ,it is not however  possible to 
explain these distinctions1 so as to    
render them visible to  the             
understanding1 unless the distinctions  
of the will and the  understanding be   
first known2 and also unless a          
description be given of  the formation  
of the mind from the will by the        
understanding1 and of its  formation    
from the understanding by the will4 ,the
 knowledge of these  subjects is        
necessary1 before the distinctions      
above-mentioned can be  seen by reason2 
but to express this knowledge on paper  
would require a  volume4    #dic4       
,,xiii4 ,,the ,,adulteries ,,committed  
,,by ,,these ,,persons ,,are            

,,exceedingly  ,,grievous1 ,,and ,,are  
,,imputed ,,to ,,them ,,as ,,evils ,,of 
,,purpose1 ,,and ,,remain ,,in  ,,them  
,,as ,,guilt4 ,the reason why they are  
exceedingly grievous1 and more  grievous
 than the foregoing1 is1 because in them
 the will is the  principal agent1      
whereas in the foregoing the            
understanding is the  principal agent1  
and a man's life essentially is his     
will1 and formally  is his              
understanding3 the reason of this is1   
because the will acts in  unity with the
 love1 and love is the essence of a     
man's life1 and forms  itself in the    
understanding by such things as are in  
agreement with it3  wherefore the       
understanding viewed in itself is       
nothing but a form of  the will2 and    
since love is of the will1 and wisdom of
 the  understanding1 therefore wisdom is
 nothing but a form of love2 in like    
manner truth is nothing but a form of   
good4 ,that which flows from the  very  
essence of a man's life1 thus which     

flows from his will or his  love1 is    
principally called purpose2 but that    
which flows from the form  of his life1 
thus from the understanding and its     
thought is called  intention4 ,guilt    
also is principally predicated of the   
will3 hence comes  the common           
observation1 that everyone has the guilt
 of evil from  inheritance1 but that the
 evil is from the man4 ,hence these     
adulteries  of the fourth degree are    
imputed as evils of purpose1 and remain 
in as  guilt4    #did4 ,,xiv4           
,,adulteries ,,of ,,the ,,third ,,and   
,,fourth ,,degrees ,,are ,,evils ,,of   
,,sin1  ,,according ,,to ,,the          
,,quantity ,,and ,,quality ,,of         
,,understanding ,,and ,,will ,,in       
,,them1  ,,whether ,,they ,,are         
,,actually ,,committed ,,or ,,not4 ,that
 adulteries of the  reason or the       
understanding1 which are of the third   
degree1 and  adulteries of the will1    
which are of the fourth1 are grievous1  
consequently evils of sin1 according to 

the quality of the understanding  and of
 the will in them1 may be seen from the 
comment above concerning  them1 n4      
#dij-dic4 ,the reason of this is1       
because a man 7homo7 is a man  by virtue
 of the will and the understanding2 for 
from these two  principles exist not    
only all the things which are done in   
the mind1 but  also all those which are 
done in the body4 ,who does not know1   
that the  body does not act of itself1  
but the will by the body8 also that the 
mouth does not speak of itself1 but the 
thought by the mouth8 ,wherefore  if the
 will were to be taken away1 action     
would instantly be at a stand1  and if  
thought were to be taken away1 the      
speech of the mouth would  instantly    
cease4 ,hence it is clearly manifest1   
that adulteries which are  actually     
committed1 are grievous according to the
 quantity and quality  of the           
understanding of the will in them4 ,that
 they are in like manner  grievous1 if  
the same are not actually committed1    

appears from the  ,lord's words3 ,it was
 said by them of old time1 ,thou shalt  
not commit  adultery2 but ,i say unto   
you1 that if any one hath looked at     
another's  woman1 to lust after her1 he 
hath already committed adultery with her
 in  heart2 ,matt4 v4 #bg1 #bh3 to      
commit adultery in the heart is to      
commit it  in the will4 ,there are many 
reasons which operate to prevent an     
adulterer's being an adulterer in act1  
while he is still so in will and        
understanding3 for there are some who   
abstain from adulteries as to act       
through fear of the civil law and its   
penalties2 through fear of the  loss of 
reputation and thence of honor2 through 
fear of disease thence  arising2 through
 fear of quarrels at home on the part of
 a wife1 and the  consequent loss of    
tranquillity2 through fear of revenge on
 the part of  the husband and the next  
of kin2 thus also through fear of being 
beaten  by the servants2 through poverty
 or avarice2 through imbecility arising 

from disease1 from abuse1 from age1 or  
from impotence1 and consequent  shame3  
if any one restrains himself from actual
 adulteries1 under the  influence of    
these and like reasons1 and yet favors  
them in his will and  understanding1 he 
is still an adulterer3 for he believes  
nevertheless  that they are not sins1   
and he does not make them unlawful      
before ,god in  his spirit2 and thus he 
commits them in spirit1 although not in 
body  before the world2 wherefore after 
death1 when he becomes a spirit1 he     
speaks openly in favor of them4    #die4
 ,,xv4 ,,adulteries ,,grounded ,,in     
,,purpose ,,of ,,the ,,will1 ,,and      
,,adulteries  ,,grounded ,,in           
,,confirmation ,,of ,,the               
,,understanding1 ,,render ,,men         
,,natural1  ,,sensual1 ,,and            
,,corporeal4 ,a man 7homo7 is a man1 and
 is distinguished  from the beasts1 by  
this circumstance1 that his mind is     
distinguished  into three regions1 as   
many as the heavens are distinguished   

into3 and  that he is capable of being  
elevated out of the lowest region into  
the  next above it1 and also from this  
into the highest1 and thus of becoming  
an angel of one heaven1 and even of the 
third3 for this end1 there has  been    
given to man a faculty of elevating the 
understanding thitherto2  but if the    
love of his will is not elevated at the 
same time1 he does  not become          
spiritual1 but remains natural3         
nevertheless he retains the  faculty of 
elevating the understanding4 ,the reason
 why he retains this  faculty is1 that  
he may be reformed2 for he is reformed  
by the  understanding3 and this is      
effected by the knowledges of good and  
truth1  and by a rational intuition     
grounded therein1 if he views those     
knowledges rationally1 and lives        
according to them1 then the love of the 
will is elevated at the same time1 and  
in that degree the human  principle is  
perfected1 and the man becomes more and 
more a man4 ,it is  otherwise if he does

 not live according to the knowledges of
 good and  truth3 in this case the love 
of his will remains natural1 and his    
understanding by turns becomes          
spiritual3 for it raises itself upwards 
alternately1 like an eagle1 and looks   
down upon what is of its love  beneath2 
and when it sees this1 it flies down to 
it1 and conjoins itself  with it3 if    
therefore it loves the concupiscences of
 the flesh1 it lets  itself down to     
these from its height1 and in           
conjunction with them1  derives delight 
to itself from their delights2 and again
 in quest of  reputation1 that it may be
 believed wise1 it lifts itself on high1
 and  thus rises and sinks by turns1 as 
was just now observed4 ,the reason why  
adulterers of the third and fourth      
degree1 who are such as from purpose  of
 the will and continuation of the       
understanding have made themselves      
adulterers1 are absolutely natural1 and 
progressively become sensual and        
corporeal1 is1 because they have        

immersed the love of their will1 and    
together with it their understanding1 in
 the impurities of adulterous  love1 and
 are delighted therewith1 as unclean    
birds and beasts are with  stinking and 
dunghill filth as with dainties and     
delicacies3 for the  effluvia arising   
from their flesh fill the recesses of   
the mind with  their dregs1 and cause   
that the will1 perceives nothing more   
dainty and  desirable4 ,it is these who 
after death become corporeal spirits1   
and  from whom flow the unclean things  
of hell and the church1 spoken of  above
 n4 #dcj1 #dca4    #dif4 ,there are     
three degrees of the natural man2 in the
 first degree are  those who love only  
the world1 placing their heart on       
wealth2 these are  properly meant by the
 natural3 in the second degree are those
 who love  only the delights of the     
senses1 placing their heart on every    
kind of  luxury and pleasure2 these are 
properly meant by the sensual3 in the   
third degree are those who love only    

themselves1 placing their heart on  the 
quest of honor2 these are properly meant
 by the corporeal1 because  they immerse
 all things of the will1 and            
consequently of the  understanding1 in  
the body1 and look backward at          
themselves from others1  and love only  
what belongs to themselves3 but the     
sensual immerse all  things of the will 
and consequently of the understanding in
 the  allurements and fallacies of the  
senses1 indulging in these alone2       
whereas the natural pour forth into the 
world all things of the will and        
understanding1 covetously and           
fraudulently acquiring wealth1 and      
regarding no other use therein and      
thence but that of possession4 ,the     
above-mentioned adulteries change men in
 these degenerate degrees1 one  into    
this1 another into that1 each according 
to his favorite taste for  what is      
pleasurable1 in which taste his peculiar
 genius is grounded4    #dig4 ,,xvi4    
,,and ,,this ,,to ,,such ,a ,,degree    

,,that ,,at ,,length ,,they ,,reject    
,,from  ,,themselves ,,all ,,things ,,of
 ,,the ,,church ,,and ,,of ,,religion4  
,the reason why  determined and         
continued adulterers reject from        
themselves all things of  the church and
 religion is1 because the love of       
marriage and the love of  adultery are  
opposite1 n4 #dbe1 and the love of      
marriage acts in unity  with the church 
and religion2 see n4 #acj1 and          
throughout the former  part2 hence the  
love of adultery1 as being opposite1    
acts in unity with  those things which  
are contrary to the church4 ,a further  
reason why  those adulterers reject from
 themselves all things of the church and
 of  religion1 is1 because the love of  
marriage and the love of adultery are   
opposite1 as the marriage of good and   
truth is opposite to the  connection of 
evil and the false3 see n4 #dbg1 #dbh2  
and the marriage of  good and truth     
constitutes the church1 whereas the     
connection of evil  and the false       

constitutes the anti-church4 ,a further 
reason why those  adulterers reject from
 themselves all things of the church and
 of  religion1 is because the love of   
marriage and the love of adultery are   
as opposite as heaven and hell1 n4 #dbi2
 and in heaven there is the love  of all
 things of the church1 whereas in hell  
there is hatred against  them4 ,a       
further reason why those adulterers     
reject from themselves all  things of   
the church and of religion1 is1 because1
 their delights  commence from the      
flesh1 and are of the flesh also in the 
spirit1 n4  #ddj1 #dda2 and the flesh is
 contrary to the spirit1 that is1       
contrary to  the spiritual things of the
 church3 hence also the delights of     
adulterous love are called the pleasures
 of insanity4 ,if you desire            
demonstration in this case1 go1 ,i pray1
 to those whom you know to be  such     
adulterers1 and ask them privately1 what
 they think concerning ,god1  the       
church1 and eternal life1 and you will  

hear4 ,the genuine reason is1  because  
as conjugial love opens the interiors of
 the mind2 and thereby  elevates them   
above the sensual principles of the     
body1 even into the  light and heat of  
heaven1 so1 on the other hand1 the love 
of adultery  closes the interiors of the
 mind1 and thrusts down the mind itself1
 as  to its will1 into the body1 even   
into all things which its flesh lusts   
after2 and the deeper it is so thrust   
down1 the further it is removed  and set
 at a distance from heaven4    #dih4    
,,xvii4 ,,nevertheless ,,they ,,have    
,,the ,,powers ,,of ,,human             
,,rationality ,,like  ,,other ,,men4    
,that the natural man1 the sensual1 and 
the corporeal1 is  equally rational1 in 
regard to understanding1 as the         
spiritual man1 has  been proved to me   
from satans and devils arising by leave 
out of hell1  and conversing with       
angelic spirits in the world of spirits2
 concerning  whom1 see the ,,memorable  
,,relations throughout2 but as the love 

of the  will makes the man1 and this    
love draws the understanding into       
consent1  therefore such are not        
rational except in a state removed from 
the love  of the will2 when they return 
again into this love1 they are more     
dreadfully insane than wild beasts4 ,but
 a man1 without the faculty of          
elevating the understanding above the   
love of the will1 would not be a  man   
but a beast2 for a beast does not enjoy 
that faculty2 consequently  neither     
would he be able to choose any thing1   
and from choice to do what  is good and 
expedient1 and thus he would not be in a
 capacity to be  reformed1 and to be led
 to heaven1 and to live for ever4 ,hence
 it is1  that determined and confirmed  
adulterers1 although they are merely    
natural1 sensual1 and corporeal1 still  
enjoy1 like other men1 the powers  of   
understanding or rationality3 but when  
they are in the lust of  adultery1 and  
think and speak from that lust          
concerning it1 they do not  enjoy that  

rationality2 because then the flesh acts
 on the spirit1 and  not the spirit on  
the flesh4 ,it is however to be         
observed1 that these at  length after   
death become stupid2 not that the       
faculty of growing wise  is taken away  
from them1 but that they are unwilling  
to grow wise1  because wisdom is        
undelightful to them4    #dii4 ,,xviii4 
,,but ,,they ,,use ,,that ,,rationality 
,,while ,,they ,,are ,,in ,,externals1  
,,but ,,abuse ,,it ,,while ,,they ,,are 
,,in ,,internals4 ,they are in externals
 when  they converse abroad and in      
company1 but in their internals when at 
home  or with themselves4 ,if you wish1 
make the experiment2 bring some person  
of this character1 as1 for example1 one 
of the order called ,jesuits1 and  cause
 him to speak in company1 or to teach in
 a temple1 concerning ,god1  the holy   
things of the church1 and heaven and    
hell1 and you will hear  him a more     
rational zealot than any other2 perhaps 
also he will force  you to sighs and    

tears for your salvation2 but take him  
into your house1  praise him            
excessively1 call him the father of     
wisdom1 and make yourself  his friend1  
until he opens his heart1 and you will  
hear what he will  then preach          
concerning ,god1 the holy things of the 
church1 and heaven  and hell1--that they
 are mere fancies and delusions1 and    
thus bonds  invented for souls1 whereby 
great and small1 rich and poor1 may be  
caught and bound1 and kept under the    
yoke of their dominion4 ,let these      
observations suffice for illustration of
 what is meant by natural men1  even to 
corporeal1 enjoying the powers of human 
rationality like others1  and using it  
when they are in externals1 but abusing 
it when in their  internals4 ,the       
conclusion to be hence deduced is1 that 
no one is to be  judged of from the     
wisdom of his conversation1 but of his  
life in union  therewith4           99  
99       99       99       99    #ejj4  
,to the above ,i will add the following 

,,memorable ,,relation4 ,on a  certain  
time in the spiritual world ,i heard a  
great tumult3 there were  some thousands
 of people gathered together1 who cried 
out1 ,,let ,,them ,,be  ,,punished1     
,,let ,,them ,,be ,,punished3 ,i went   
nearer1 and asked what the cry  meant8  
,a person that was separate from the    
crowd1 said to me1 ,they are  enraged   
against three priests1 who go about and 
preach every where  against adulterers1 
saying1 that adulterers have no         
acknowledgement of  ,god1 and that      
heaven is closed to them and hell open2 
and that in hell  they are filthy       
devils1 because they appear there at a  
distance like  swine wallowing in mire1 
and that the angels of heaven abominate 
them4  ,i inquired1 ,where are the      
priests8 and why is there such a        
vociferation  on that account8 ,he      
replied1 ,the three priests are in the  
midst of  them1 guarded by attendants2  
and those who are gathered together are 
of  those who believe adulteries not to 

be sins1 and who say1 that  adulterers  
have an acknowledgement of ,god equally 
with those who keep to  their wives4    
,they are all of them from the          
,christian world2 and the  angels have  
been to see how many there were there   
who believe adulteries  to be sins2 and 
out of a thousand they did not find a   
hundred4 ,he then  told me that the nine
 hundred say concerning adulteries1 ,who
 does not  know that the delight of     
adultery is superior to the delight of  
marriage2 that adulterers are in        
continual heat1 and thence in alacrity1 
industry1 and active life1 superior to  
those who live with only one  woman2 and
 that on the other hand1 love with a    
married partner grows  cold1 and        
sometimes to such a degree1 that at     
length scarce a single  expression or   
act of fellowship with her is alive2    
that it is otherwise  with harlots2 that
 the mortification of life with a wife1 
arising from  defect of ability1 is     
recruited and vivified by adulteries2   

and is not  that which recruits and     
vivifies of more consequence than that  
which  mortifies8 ,what is marriage but 
allowed adultery8 ,who knows any        
distinction between them8 ,can love be  
forced8 and yet love with a wife  is    
forced by a covenant and laws4 ,is not  
love with a married partner the  love of
 the sex1 which is so universal that it 
exists even among birds  and beasts8    
,what is conjugial love but the love of 
the sex8 and the love  of the sex is    
free with every woman4 ,the reason why  
civil laws are  against adulteries is1  
because lawgivers have believed that to 
prohibit  adultery was connected with   
the public good2 and yet lawgivers and  
judges sometimes commit adultery1 and   
say among themselves1 ',let him  that is
 without sin cast the first stone4' ,who
 does not know that the  simple and     
religious alone believe adulteries to be
 sins1 and that the  intelligent think  
otherwise1 who like us view them by the 
light of  nature8 ,are not adulteries as

 prolific as marriages8 ,are not        
illegitimate children as alert and      
qualified for the discharge of  offices 
and employments as the legitimate8      
,moreover families1 otherwise  barren1  
are provided with offspring2 and is not 
this an advantage and  not a loss8 ,what
 harm can come to a wife from admitting 
several rivals8  ,and what harm can come
 to a man8 ,to say that it brings       
disgrace upon a  man1 is a frivolous    
idea grounded in mere fancy4 ,the reason
 why adultery  is against the laws and  
statutes of the church1 is owing to the 
ecclesiastic order for the sake of      
power2 but what have theological and    
spiritual things to do with a delight   
merely corporeal and carnal8 ,are  not  
there instances of adulterous presbyters
 and monks8 and are they  incapable on  
that account of acknowledging and       
worshipping ,god8 ,why  therefore do    
those three priests preach that         
adulterers have no  acknowledgement of  
,god8 ,we cannot endure such            

blasphemies2 wherefore let  them be     
judged and punished4 ,afterwards ,i saw 
that they called judges1  whom they     
requested to pass sentence of punishment
 upon them3 but the  judges said1 ,this 
is no part of our jurisdiction2 for the 
point in  question is concerning the    
acknowledgement of ,god1 and concerning 
sin1  and thus concerning salvation and 
damnation2 and sentence in these cases  
must come from heaven3 but we will      
suggest a method to you1 whereby you    
may know whether these three priests    
have preached truths4 ,there are  three 
places which we judges know1 where such 
points are examined and  revealed in a  
singular manner3 ,one place is1 where a 
way into heaven is  open to all2 but    
when they come into heaven1 they        
themselves perceive  their own quality  
as to the acknowledgement of ,god3 the  
second is1 where  also a way is open    
into heaven2 but no one can enter into  
that way  unless he has heaven in       
himself3 and the third is where there is

 a way  to hell2 and those who love     
infernal things enter that way of their 
own  accord1 because from delight4 ,we  
judges charge all to go to those places 
who require judgement from us concerning
 heaven and hell4 ,on hearing  this1    
those who were gathered together1 said1 
,let us go to those  places2 and while  
they were going to the first1 where a   
way into heaven  is open to all1 it     
suddenly became dark2 wherefore some of 
them lighted  torches and carried them  
before4 ,the judges who were with them  
said1  ,this happens to all who go to   
the first place2 as they approach1 the  
fire of the torches becomes more dim1   
and is extinguished in that place  by   
the light of heaven flowing in1 which is
 a sign that they are there2  the reason
 of this is1 because at first heaven is 
closed to them1 and  afterwards is      
opened4 ,they then came to that place1  
and when the  torches were extinguished 
of themselves1 they saw a way tending   
obliquely upwards into heaven3 this     

those entered who were enraged  against 
the priests2 among the first1 these who 
were determined  adulterers1 after them 
those who were confirmed adulterers2 and
 as they  ascended1 the first cried out1
 ,follow2 and those who followed cried  
out1 ,make haste2 and they pressed      
forward4 ,after near an hour1 when  they
 were all within in the heavenly        
society1 there appeared a gulph  between
 them and the angels2 and the light of  
heaven above the gulph  flowing into    
their eyes1 opened the interiors of     
their minds1 whereby  they were bound to
 speak as they interiorly thought2 and  
then they were  asked by the angels1    
whether they acknowledged that ,god is8 
,the first1  who were determined        
adulterers1 replied1 ,what is ,god8 ,and
 they looked  at each other1 and said1  
,which of you has seen him8 ,the second1
 who  were confirmed adulterers1 said1  
,are not all things of nature8 ,what is 
there above nature but the sun8 ,and    
instantly the angels said to them1      

,depart from us2 now you yourselves     
perceive that you have no               
acknowledgement of ,god3 when you       
descend1 the interiors of your mind     
will be closed and its exteriors opened1
 and then you can speak against  the    
interiors1 and say that ,god is4 ,be    
assured that as soon as a man  actually 
becomes an adulterer1 heaven is closed  
to him2 and when heaven  is closed1 ,god
 is not acknowledged4 ,hear the reason2 
every filthy  principle of hell is from 
adulterers1 and it stinks in heaven like
  putrid mire of the streets4 ,on       
hearing these things they turned        
themselves and descended by three ways2 
and when they were below1 the  first and
 second groups conversing together said1
 ,the priests have  conquered there2 but
 we know that we can speak of ,god      
equally with them3  and when we say that
 he is1 do we not acknowledge him8 ,the 
interiors and  exteriors of the mind1 of
 which the angels told us1 are devised  
fictions4 ,but let us go to the second  

place pointed out by the judges1  where 
a way is open into heaven to those who  
have heaven in themselves1  thus to     
those who are about to come into heaven4
 ,when they were come  thither1 a voice 
proceeded from that heaven1 saying1     
,shut the gates2  there are adulterers  
at hand4 ,then suddenly the gates were  
shut1 and  the keepers with sticks in   
their hands drove them away2 and they   
delivered the three priests1 against    
whom they had been tumultuous1 from  the
 hands of their keepers1 and introduced 
them into heaven3 and  instantly1 when  
the gates were open for the priests1    
there issued from  heaven upon the      
rebels the delightful principle of      
marriage1 which1 from  its being chaste 
and pure1 almost deprived them of       
animation2 wherefore1  for fear of      
fainting away through suffocation1 they 
hastened to the  third place1 concerning
 which the judges said1 that thence     
there was a  way to hell2 and instantly 
there issued from thence the delight of 

adultery1 whereby those who were either 
determined or confirmed  adulterers1    
were so vivified1 that they descended as
 it were dancing1  and there like swine 
immersed themselves in filth4           
99       99       99       99       99  
,,on ,,the ,,lust ,,of ,,defloration4   
#eja4 ,the lusts treated of in the four 
following chapters1 are not only  lusts 
of adultery1 but are more grievous than 
those since they exist  only from       
adulteries1 being taken to after        
adulteries are become  loathsome2 as the
 lust of defloration1 which is first    
treated of1 and  which cannot previously
 exist with any one2 in like manner the 
lust of  varieties1 the lust of         
violation1 and the lust of seducing     
innocencies1  which are afterwards      
treated of4 ,they are called lusts1     
because  according to the quantity and  
quality of the lust for those things1   
such  and so great is their             
appropriation4 ,in reference            
specifically to the  lust of            

defloration1 its infamous villany shall 
be made manifest from  the following    
considerations3 ,i4 ,the state of a     
maiden or undeflowered  woman before and
 after marriage4 ,,ii4 ,virginity is the
 crown of  chastity1 and the certificate
 of conjugial love4 ,,iii4 ,defloration1
  without a view to marriage as an end1 
is the villany of a robber4 ,,iv4  ,the 
lot of those who have confirmed         
themselves in the persuasion that  the  
lust of defloration is not an evil of   
sin1 after death is grievous4  ,we      
proceed to explain them4    #ejb4 ,i4   
,,the ,,state ,,of ,a ,,maiden ,,or     
,,undeflowered ,,woman ,,before ,,and   
,,after  ,,marriage4 ,what is the       
quality of the state of a maiden1 before
 she has  been instructed concerning the
 various particulars of the conjugial   
torch1 has been made known to me by     
wives in the spiritual world1 who  have 
departed out of the natural world in    
their infancy1 and have been  educated  
in heaven4 ,they said1 that when they   

arrived at a marriageable  state1 from  
seeing conjugial partners they began to 
love the conjugial  life1 but only for  
the end that they might be called wives1
 and might  maintain friendly and       
confidential society with one man2 and  
also1 that  being removed from the house
 of obedience1 they might become their  
own  mistresses3 they also said1 that   
they thought of marriage only from the  
blessedness of mutual friendship and    
confidence with a husband1 and not  at  
all from the delight of any flame2 but  
that their maiden state after  marriage 
was changed into a new one1 of which    
they previously had not  the least      
knowledge3 and they declared1 that this 
was a state of the  expansion of all    
things of the life of their body from   
first principles  to last1 to receive   
the gifts of their husband1 and to unite
 these gifts  to their own life1 that   
thus they might become his love and his 
wife2  and that this state commenced    
from the moment of defloration1 and that

  after this the flame of love burned to
 the husband alone1 and that they  were 
sensible of the heavenly delights of    
that expansion2 and further1  that as   
each wife was introduced into this state
 by her own husband1 and  as it is from 
him1 and thereby his in herself1 it is  
altogether  impossible for her to love  
any other than him alone4 ,from this    
account  it was made manifest what is   
the quality of the state of maidens     
before  and after marriage in heaven4   
,that the state of maidens and wives on 
earth1 whose first attachments prove    
successful1 is similar to this of  the  
maidens in heaven1 is no secret4 ,what  
maiden can know that new state  before  
she is in it8 ,inquire1 and you will    
hear4 ,the case is different  with those
 who before marriage catch allurement   
from being taught4    #ejc4 ,,ii4       
,,virginity ,,is ,,the ,,crown ,,of     
,,chastity ,,and ,,the ,,certificate    
,,of  ,,conjugial ,,love4 ,virginity is 
called the crown of chastity1 because it

  crowns the chastity of marriage3 it is
 also the badge of chastity2  wherefore 
the bride at the nuptials wears a crown 
on her head3 it is  also a badge of the 
sanctity of marriage2 for the bride1    
after the  maiden flower1 gives and     
devotes herself wholly to the           
bridegroom1 at  that time the husband1  
and the husband in his turn gives and   
devotes  himself wholly to the bride1 at
 that time the wife4 ,virginity is also 
called the certificate of conjugial     
love1 because a certificate has         
relation to a covenant2 and the covenant
 is1 that love may unite them  into one 
man1 or into one flesh4 ,the men        
themselves also before marriage  regard 
the virginity of the bride as a crown of
 her chastity1 and as a  certificate of 
conjugial love1 and as the very dainty  
from which the  delights of that love   
are about to commence and to be         
perpetuated4 ,from  these and the       
foregoing considerations1 it is         
manifest1 that after the  zone is taken 

away1 and the virginity is sipped1 a    
maiden becomes a  wife1 and if not a    
wife1 she becomes a harlot2 for the new 
state into  which she is then           
introduced1 is a state of love for her  
husband1 and if  not for her husband1 it
 is a state of lust4    #ejd4 ,,iii4    
,,defloration1 ,,without ,a ,,view ,,to 
,,marriage ,,as ,,an ,,end1 ,,is ,,the  
,,villany ,,of ,a ,,robber4 ,some       
adulterers are impelled by the cupidity 
of  deflowering maidens1 and thence also
 of deflowering young girls in their    
state of innocence3 the enticements     
offered are either persuasions          
suggested by pimps1 or presents made by 
the men1 or promises of  marriage2 and  
those men after defloration leave them1 
and continually  seek for others3       
moreover1 they are not delighted with   
the objects they  have left1 but with a 
continual supply of new ones2 and this  
lust  increases even till it becomes the
 chief of the delights of their flesh4  
,they add also to the above this        

abominable deed1 that by various cunning
  artifices they entice maidens about to
 be married or immediately after        
marriage1 to offer them the first-fruits
 of marriage1 which also they  thus     
filthily defile4 ,i have heard also1    
that when that heat with its  potency   
has failed1 they glory in the number of 
virginities1 as in so  many golden      
fleeces of ,jason4 ,this villany1 which 
is that of committing  a rape1 since it 
was begun in an age of strength1 and    
afterwards  confirmed by boastings1     
remains rooted in1 and thereby infixed  
after  death4 ,what the quality of this 
villany is1 appears from what was said  
above1 that virginity is the crown of   
chastity1 the certificate of  future    
conjugial love1 and that a maiden       
devotes her soul and life to  him to    
whom she devotes it2 conjugial          
friendship and the confidence  thereof  
are also founded upon it4 ,a woman      
likewise1 deflowered by a man  of the   
above description1 after this door of   

conjugial love is broken  through1 loses
 all shame1 and becomes a harlot1 which 
is likewise to be  imputed to the robber
 as the cause4 ,such robbers1 if1 after 
having run  through a course of lewdness
 and profanation of chastity1 they apply
  their minds 7animus7 to marriage1 have
 no other object in their mind  7mens7  
than the virginity of her who is to be  
their married partner2  and when they   
have attained this object1 they loathe  
both bed and  chamber1 yea also the     
whole female sex1 except young girls3   
and whereas  such are violators of      
marriage1 and despisers of the female   
sex1 and  thereby spiritual robbers1 it 
is evident that the divine ,nemesis     
pursues  them4    #eje4 ,,iv4 ,,the     
,,lot ,,of ,,those ,,who ,,have         
,,confirmed ,,themselves ,,in ,,the     
,,persuasion ,,that ,,the ,,lust ,,of   
,,defloration ,,is ,,not ,,an ,,evil    
,,of ,,sin1 ,,after  ,,death ,,is       
,,grievous4 ,their lot is this3 after   
they have passed the first  time of     

their stay in the spiritual world1 which
 is a time of modesty  and morality1    
because spent in company with angelic   
spirits1 they are  next1 from their     
externals1 led into their internals1 and
 in this case  into the concupiscences  
with which they had been ensnared in the
 world1  and the angelic spirits into   
theirs1 to the intent that it may appear
 in  what degree they had been ensnared2
 and if a lesser degree1 that after     
they have been let into them1 they may  
be let out again1 and may be  covered   
with shame4 ,but those who had been     
principled in this malignant  lust to   
such a degree as to be made sensible of 
its eminent delight1 and  to make a     
boast of those thefts as of the choicest
 spoils1 do not suffer  themselves to be
 drawn away from it2 wherefore they are 
let into their  freedom1 and then they  
instantly wander about1 and inquire     
after  brothels1 and also enter them    
when they are pointed out2 7these       
brothels  are on the sides of hell37 but

 when they meet with none but           
prostitutes  there1 they go away1 and   
inquire where there are maidens2 and    
then they  are carried to harlots1 who  
by phantasy can assume supereminent     
beauty1  and a florid girlish           
complexion1 and boast themselves of     
being maidens2  and on seeing these they
 burn with desire towards them as they  
did in  the world3 wherefore they       
bargain with them2 but when they are    
about to  enjoy the bargain1 the        
phantasy induced from heaven is taken   
away1 and  then those pretended maidens 
appear in their own deformity1 monstrous
  and dark1 to whom nevertheless they   
are compelled to cleave for a time3     
those harlots are called sirens4 ,but if
 by such fascinations they do not       
suffer themselves to be draw away from  
that wild lust1 they are cast  down into
 the hell lying to the south and west1  
beneath the hell of the  crafty         
courtezans1 and there they are          
associated with their companions4  ,i   

have also been permitted to see them in 
that hell1 and have been told  that many
 of noble descent1 and the more opulent1
 are therein2 but as  they had been such
 in the world1 all remembrance of their 
descent and of  the dignity derived from
 their opulence is taken from them1 and 
a  persuasion is induced on them that   
they have been vile slaves1 and  thence 
were unworthy of all honor4 ,among      
themselves indeed they appear  as men3  
but when seen by others1 who are allowed
 to look in thither1  they appear as    
apes1 with a stern look instead of a    
courteous one1 and a  horrid countenance
 instead of one of pleasantry4 ,they    
walk with their  loins contracted1 and  
thereby bent1 the upper part of the body
 hanging  forward in front1 as if they  
were ready to fall1 and they emit a     
disagreeable smell4 ,they loathe the    
sex1 and turn away from those they  see2
 for they have no desire towards them4  
,such they appear when seen  near at    
hand2 but when viewed from afar1 they   

appear like dogs of  indulgences1 or    
whelps of delight2 and there is also    
heard somewhat like  barking in the tone
 of their speech4           99       99 
99       99       99    ,,on ,,the      
,,lust ,,of ,,varieties4    #ejf4 ,the  
lust of varieties here treated of1 does 
not mean the lust of  fornication1 which
 was treated of above in its proper     
chapter3 the  latter lust1              
notwithstanding its being usually       
promiscuous and vague1  still does not  
occasion the lust of varieties1 unless  
when it is  immoderate1 and the         
fornicator looks to number1 and boasts  
thereof from  a principle of cupidity4  
,this idea causes a beginning of this   
lust2 but  what its quality is as it    
advances1 cannot be distinctly          
perceived1  unless in some such series  
as the following3 ,i4 ,by the lust of   
varieties is meant the entirely         
dissolute lust of adultery4 ,,ii4 ,that 
lust is love and at the same time       
loathing in regard to the sex4 ,,iii4   

,that lust altogether annihilates       
conjugial love appertaining to  itself4 
,,iv4 ,the lot of those 7who have been  
addicted to that lust71  after death1 is
 miserable1 since they have not the     
inmost principle of  life4 ,we proceed  
to an explanation of each article4      
#ejg4 ,i4 ,,by ,,the ,,lust ,,of        
,,varieties ,,is ,,meant ,,the          
,,entirely ,,dissolute ,,lust ,,of      
,,adultery4 ,this lust insinuates itself
 with those who in youth have  relaxed  
the bonds of modesty1 and have had      
opportunities of association  with many 
loose women1 especially if they have not
 wanted the means of  satisfying their  
pecuniary demands4 ,they implant and    
root this lust in  themselves by        
immoderate and unlimited adulteries1 and
 by shameless  thoughts concerning the  
love of the female sex1 and by          
confirming  themselves in the idea that 
adulteries are not evils1 and not at all
  sins4 ,this lust increases with them  
as it advances1 so much so that they    

desire all the women in the world1 and  
wish for whole troops1 and a  fresh one 
every day4 ,whereas this love separates 
itself from the common  love of the sex 
implanted in every man1 and altogether  
from the love of  one of the sex1 which 
is conjugial love1 and inserts itself   
into the  exteriors of the heart as a   
delight of love separate from those     
loves1  and yet derived from them2      
therefore it is so thoroughly rooted in 
the  cuticles1 that it remains in the   
touch when the powers are decayed4      
,persons addicted to this lust make     
light of adulteries2 wherefore they     
think of the whole female sex as of a   
common harlot1 and of marriage as  of a 
common harlotry1 and thereby mix        
immodesty in modesty1 and from the      
mixture grow insane4 ,from these        
considerations it is evident what is    
here meant by the lust of varieties1    
that it is the lust of entirely         
dissolute adultery4    #ejh4 ,,ii4      
,,that ,,lust ,,is ,,love ,,and ,,at    

,,the ,,same ,,time ,,loathing ,,in     
,,regard ,,to  ,,the ,,sex4 ,persons    
addicted to that lust have a love for   
the sex1 because  they derive variety   
from the sex2 and they have a loathing  
for the sex1  because after enjoying a  
woman they reject her and lust after    
others4  ,this obscene lust burns       
towards a fresh woman1 and after        
burning1 it  grows cold towards her2 and
 cold is loathing4 ,that this lust is   
love and  at the same time loathing in  
regard to the sex1 may be illustrated as
  follows3 set on the left side a       
company of the women whom they have     
enjoyed1 and on the right side a company
 of those whom they have not2  would not
 they look at the latter company from   
love1 but at the former  from loathing8 
and yet each company is the sex4        
#eji4 ,,iii4 ,,that ,,lust ,,altogether 
,,annihilates ,,conjugial ,,love        
,,appertaining  ,,to ,,itself4 ,the     
reason of this is1 because that lust is 
altogether  opposite to conjugial love1 

and so opposite1 that it not only rends 
it  asunder1 but as it were grinds it to
 powder1 and thereby annihilates it3    
for conjugial love is confined to one of
 the sex2 whereas that lust does  not   
stop at one1 but within an hour or a day
 is as intensely cold as it  was before 
hot towards her2 and since cold is      
loathing1 the latter by  forced         
cohabitation and dwelling together is so
 accumulated as to become  nauseous1 and
 thus conjugial love is consumed to such
 a degree that  nothing of it is left4  
,from these considerations it may be    
seen1 that  this lust is fatal to       
conjugial love2 and as conjugial love   
constitutes  the inmost principle of    
life with man1 that it is fatal to his  
life2 and  that that lust1 by successive
 interceptions and closings of the      
interiors of the mind1 at length becomes
 cuticular1 and thus merely  alluring2  
while the faculty of understanding or   
rationality still  remains4    #eaj4    
,,iv4 ,,the ,,lot ,,of ,,those 7,,who   

,,have ,,been ,,addicted ,,to ,,that    
,,lust7 ,,after  ,,death ,,is           
,,miserable1 ,,since ,,they ,,have ,,not
 ,,the ,,inmost ,,principle ,,of ,,life4
  ,every one has excellence of life     
according to his conjugial love2 for    
that excellence conjoins itself with the
 life of the wife1 and by  conjunction  
exalts itself2 but as with those of whom
 we are speaking  there does not remain 
the least principle of conjugial love1  
and  consequently not anything of the   
inmost principle of life1 therefore     
their lot after death is miserable4     
,after passing a certain period of  time
 in their externals1 in which they      
converse rationally and act  civilly1   
they are let into their internals1 and  
in this case into a  similar lust and   
its delights1 in the same degree as in  
the world3 for  every one after death is
 let into the same state of life which  
he had  appropriated to himself1 to the 
intent that he may be withdrawn from it2
  for no one can be withdrawn from this 

evil1 unless he has first been led  into
 it2 if he were not to be led into it1  
the evil would conceal  itself1 and     
defile the interiors of the mind1 and   
spread itself as a  plague1 and would   
next burst through all barriers and     
destroy the  external principles of the 
body4 ,for this end there are opened to 
them  brothels1 which are on the side of
 hell1 where there are harlots with     
whom they have an opportunity of varying
 their lusts2 but this is  granted with 
the restriction to one harlot in a day1 
and under a penalty  in case of         
communication with more than one on the 
same day4 ,afterwards1  when from       
examination it appears that that lust is
 so inbred that they  cannot be         
withdrawn from it1 they are conveyed to 
a certain place which  is next above the
 hell assigned for them1 and then they  
appear to  themselves as if they fall   
into a swoon1 and to others as if they  
fall  down with the face upward2 and    
also the ground beneath their backs is  

actually opened1 and they are absorbed1 
and sink down into hell among  their    
like2 thus they are gathered to their   
own4 ,i have been permitted  to see them
 there1 and likewise to converse with   
them4 ,among themselves  they appear as 
men1 which is granted them lest they    
should be a terror  to their companions2
 but at a certain distance they seem to 
have white  faces consisting only of    
skin1 and this because they have no     
spiritual  life in them1 which every one
 has according to the conjugial         
principle  sown in him4 ,their speech is
 dry1 parched1 and sorrowful3 when they 
are  hungry1 they lament2 and their     
lamentations are heard as a peculiar    
clashing noise4 ,their garments are     
tattered1 and their lower garments  are 
drawn above the belly round about the   
breast2 because they have no  loins1 but
 their ankles commence from the region  
of the bottom of the  belly3 the reason 
of this is1 because the loins with men  
7homines7  correspond to conjugial love1

 and they are void of this love4 ,they  
said  that they loathe the sex on       
account of their having no potency4     
,nevertheless1 among themselves they can
 reason as from rationality2 but  since 
they are cutaneous1 they reason from the
 fallacies of the senses4  ,this hell is
 in the western quarter towards the     
north4 ,these same  persons1 when seen  
from afar1 appear not as men or as      
monsters1 but as  frozen substances4 ,it
 is however to be observed1 that those  
become of  this description who have    
indulged in the above lust to such a    
degree as  to rend and annihilate in    
themselves the conjugial human          
principle4           99       99        
99       99       99    ,,on ,,the      
,,lust ,,of ,,violation4    #eaa4 ,the  
lust of violation does not mean the lust
 of defloration1 which  is the violation
 of virginities1 but not of maidens when
 it is effected  from consent2 whereas  
the lust of violation1 which is here    
treated of1  retreats in consequence of 

consent1 and is sharpened in consequence
 of  refusal2 and it is the passion of  
violating all women whatever1 who       
altogether refuse1 and violently resist1
 whether they be maidens1 or  widows1 or
 wives4 ,persons addicted to this lust  
are like robbers and  pirates1 who are  
delighted with spoil and plunder1 and   
not with what is  given and justly      
acquired2 and they are like malefactors1
 who covet what  is disallowed and      
forbidden1 and despise what is allowed  
and granted4  ,these violators are      
altogether averse to consent1 and are   
set on fire by  resistance1 which if    
they observe to be not internal1 the    
ardor of their  lust is instantly       
extinguished1 as fire is by water thrown
 upon it4 ,it  is well known1 that wives
 do not spontaneously submit themselves 
to the  disposal of their husbands as to
 the ultimate effects of love1 and that 
from prudence they resist as they would 
resist violation1 to the end  that they 
may take away from their husbands the   

cold arising from the  consideration of 
enjoyments being cheap in consequence of
 being  continually allowed1 and also in
 consequence of an idea of              
lasciviousness on their part4 ,these    
repugnancies1 although they  enkindle1  
still are not the causes1 but only the  
beginnings of this  lust3 its cause is1 
that after conjugial love and also      
adulterous love  have grown insipid by  
practice1 they are willing1 in order    
that those  loves may be repaired1 to be
 set on fire by absolute repugnances4   
,this  lust thus begun1 afterwards      
increases1 and as it increases it       
despises  and breaks through all bounds 
of the love of the sex1 and exterminates
  itself1 and from a lascivious1        
corporeal1 and fleshly love1 becomes    
cartilaginous and bony2 and then1 from  
the periosteurns1 which have an  acute  
feeling1 it becomes acute4 ,nevertheless
 this lust is rare1 because  it exists  
only with those who had entered into the
 married state1 and  then had lived in  

the practice of adulteries until they   
became insipid4  ,besides this natural  
cause of this lust1 there is also a     
spiritual  cause1 of which something    
will be said in what follows4    #eab4  
,the lot of persons of this character   
after death is as follows3  these       
violators then separate themselves from 
those who are in the  limited love of   
the sex1 and altogether from those who  
are in conjugial  love1 thus from       
heaven3 afterwards they are sent to the 
most cunning  harlots1 who not only by  
persuasion1 but also by imitation       
perfectly  like that of a stage-player1 
can feign and represent as if they were 
chastity itself4 ,these harlots clearly 
discern those who are principled  in the
 above lust3 in their presence they     
speak of chastity and its  value2 and   
when the violator comes near and touches
 them1 they are full  of wrath1 and fly 
away as through terror into a closet1   
where there is a  couch and a bed1 and  
slightly close the door after them1 and 

recline  themselves2 and hence by their 
art they inspire the violator with an   
ungovernable desire of breaking down the
 door1 of rushing in1 and  attacking    
them2 and when this is effected1 the    
harlot raising herself  erect with the  
violator begins to fight with her hands 
and nails1  tearing his face1 rending   
his clothes1 and with a furious voice   
crying  to the harlots her companions1  
as to her female servants1 for          
assistance1 and opening the window with 
a loud outcry of thief1 robber1  and    
murderer2 and when the violator is at   
hand she bemoans herself and  weeps3 and
 after violation she prostrates herself1
 howls1 and calls out  that she is      
undone1 and at the same time threatens  
in a serious tone1  that unless he      
expiates the violation by paying a      
considerable sum1 she  will attempt his 
destruction4 ,while they are engaged in 
these venereal  scenes1 they appear at a
 distance like cats1 which nearly in    
like manner  before their conjunctions  

combat together1 run forward1 and make  
an  outcry4 ,after some such            
brothel-contests1 they are taken away1  
and  conveyed into a cavern1 where they 
are forced to some work3 but as their   
smell is offensive1 in consequence of   
having rent asunder the conjugial       
principle1 which is the chief jewel of  
human life1 they are sent to the        
borders of the western quarters1 where  
at a certain distance they appear  lean1
 as if consisting of bones covered over 
with skin only2 but when  seen at a     
distance they appear like panthers4     
,when ,i was permitted to  see them     
nearer1 ,i was surprised that some of   
them held books in their  hands1 and    
were reading2 and ,i was told that this 
is the case1 because  in the world they 
said various things concerning the      
spiritual things of  the church1 and yet
 defiled them by adulteries1 even to    
their  extremities1 and that such was   
the correspondence of this lust with the
  violation of spiritual marriage4 ,but 

it is to be observed1 that the          
instances of those who are principled in
 this lust are rare3 certain it  is1    
that women1 because it is unbecoming for
 them to prostitute love1  are repugnant
 thereto1 and that repugnance enervates2
 nevertheless this  is not from any lust
 of violation4           99       99    
99       99       99    ,,the ,,lust    
,,of ,,seducing ,,innocencies4    #eac4 
,the lust of seducing innocencies is    
neither the lust of  defloration1 nor   
the lust of violation1 but is peculiar  
and singular by  itself2 it prevails    
more especially with the deceitful4 ,the
 women1 who  appear to them as          
innocencies1 are such as regard the evil
 of adultery  as an enormous sin1 and   
who therefore highly prize chastity1 and
 at the  same time piety3 these women   
are the objects which set them on fire4 
,in  ,roman ,catholic countries there   
are maidens devoted to the monastic     
life2  and because they believe these   
maidens to be pious innocencies above   

the  rest of their sex1 they view them  
as the dainties and delicacies of  their
 lust4 ,with a view of seducing either  
the latter or the former  because they  
are deceitful1 they first devise arts1  
and next1 when they  have well digested 
them1 without receiving any check from  
shame1 they  practise them as from      
nature4 ,these arts are principally     
pretences of  innocence1 love1 chastity1
 and piety2 by these and other cunning  
stratagems1 they enter into the interior
 friendship of such women1 and  thence  
into their love1 which they change from 
spiritual into natural by  various      
persuasions and at the same time by     
insinuations1 and afterwards  into      
corporeal-carnal by irritations1 and    
then they take possession of  them at   
pleasure2 and when they have attained   
this end1 they rejoice in  heart1 and   
make a mock of those whom they have     
violated4    #ead4 ,the lot of these    
seducers after death is sad1 since such 
seduction  is not only impiety1 but also

 malignity4 ,after they have passed     
through  their first period in the      
spiritual world1 which is in externals1 
wherein they excel many others in the   
elegance of their manners and the       
courteousness of their speech1 they are 
reduced to another period of  their     
life1 which is in internals1 wherein    
their lust is set at liberty1  and      
commences its sport2 and then they are  
first conveyed to women who  had made   
vows of chastity1 and with these they   
are examined as to the  quality of their
 malignant concupiscence1 to the intent 
that they may  not be judged except on  
conviction3 when they are made sensible 
of the  chastity of those women1 their  
deceit begins to act1 and to attempt its
  crafty arts2 but as this is to no     
purpose1 they depart from them4 ,they   
are afterwards introduced to women of   
genuine innocence2 and when they        
attempt to deceive these in like manner1
 by virtue of a power given to  those   
women1 they are heavily fined2 for they 

occasion in their hands  and feet a     
grievous numbness2 likewise in their    
necks1 and at length  make them feel as 
it were a swoon2 and when they have     
inflicted this  punishment1 they run    
away and escape from the sufferers4     
,after this  there is a way opened to   
them to a certain company of courtezans1
 who  have been versed in the art of    
cunningly feigning innocence3 and these 
first expose them to laughter among     
themselves1 and at length after  various
 engagements suffer themselves to be    
violated4 ,after some such  scenes1 a   
third period takes place1 which is that 
of judgement2 and in  this case1 being  
convicted1 they sink down1 and are      
gathered to their  like in the hell     
which is in the northern quarter1 and   
there they appear  at a distance like   
weasels2 but if they have allured by    
deceit1 they are  conveyed down from    
this hell to that of the deceitful1     
which is in the  western quarter at a   
depth to the back2 in this hell they    

appear at a  distance like serpents of  
various kinds2 and the most deceitful   
like  vipers3 but in the hell into which
 ,i was permitted to look1 they         
appeared to me as if they were ghastly  
pale1 with faces of chalk3 and as  they 
are mere concupiscences1 they do not    
like to speak3 and if they do  speak1   
they only mutter and stammer various    
things1 which are understood  by none   
but their companions who are near them2 
but presently1 as they  sit or stand1   
they make themselves unseen1 and fly    
about in the cavern  like phantoms2 for 
on this occasion they are in phantasy1  
and phantasy  appears to fly3 after     
flying they rest themselves1 and then1  
what is  wonderful1 one does not know   
another2 the cause of this is1 because  
they  are principled in deceit1 and     
deceit does not believe another1 and    
thereby withdraws itself4 ,when they are
 made sensible of any thing  proceeding 
from conjugial love1 they fly away into 
hiding places and  conceal themselves4  

,they are also void of all love of the  
sex1 and are  real impotencies1 and are 
called infernal genii4           99     
99       99       99       99    ,,on   
,,the ,,correspondence ,,of ,,adulteries
 ,,with ,,the ,,violation ,,of          
,,spiritual  ,,marriage4    #eae4 ,i    
should here say something1 in the way of
 preface1 concerning  correspondence2   
but the subject does not properly belong
 to the present  work4 ,the nature and  
meaning of correspondence may be seen in
 a brief  summary above1 n4 #gf1 and n4 
#cdb2 and fully in the ,,apocalypse     
,,revealed1  from beginning to end1 that
 it is between the natural sense of the 
,word  and the spiritual sense4 ,that in
 the ,word there is a natural and a     
spiritual sense1 and a correspondence   
between them1 has been  demonstrated in 
the ,,doctrine ,,of ,,the ,,new         
,,jerusalem ,,concerning ,,the ,,sacred 
,,scripture1 and especially1 n4 #e-bf4  
#eaf4 ,the spiritual marriage means the 
marriage of the ,lord and the  church1  

spoken of above1 n4 #aaf-aca2 and hence 
also the marriage of good  and truth1   
likewise spoken of above1 n4 #hc-ajb2   
and as this marriage of  the ,lord and  
the church1 and the consequent marriage 
of good and truth1  is in everything of 
the ,word1 it is the violation of this  
which is here  meant by the violation of
 the spiritual marriage2 for the church 
is from  the ,word1 and the ,word is the
 ,lord3 the ,lord is the ,word1 because 
he is  divine good and divine truth     
therein4 ,that the ,word is that        
marriage1  may be seen fully confirmed  
in the ,,doctrine ,,of ,,the ,,new      
,,jerusalem  ,,concerning ,,the ,,sacred
 ,,scripture1 n4 #hj-ij4    #eag4 ,since
 therefore the violation of the         
spiritual marriage is the  violation of 
the ,word1 it is evident that this      
violation is the  adulteration of good  
and the falsification of truth1 for the 
spiritual  marriage is the marriage of  
good and truth2 whence it follows1 that 
when  the good of the ,word is          

adulterated1 and its truth falsified1   
the above  marriage is violated4 ,how   
this violation is effected1 and by whom1
 is in  some measure evident from what  
follows4    #eah4 ,above1 in treating of
 the marriage of the ,lord and the      
church1 n4  #aaf1 and the following     
numbers1 and in treating of the marriage
 of good  and truth1 n4 #hc1 and the    
following numbers1 it was shewn1 that   
that  marriage corresponds to marriages 
in the world3 hence it follows1 that    
the violation of that marriage          
corresponds to whoredoms and adulteries4
  ,that this is the case1 is very       
manifest from the ,word itself1 in that 
whoredoms and adulteries there signify  
the falsifications of truth and  the    
adulterations of good1 as may be plainly
 seen from numerous passages  adduced   
out of the ,word in the ,,apocalypse    
,,revealed1 n4 #acd4    #eai4 ,the ,word
 is violated by those in the ,christian 
church who  adulterate its goods and    
truths2 and those do this who separate  

truth  from good and good from truth2   
also1 who assume and confirm appearances
  of truth and fallacies for genuine    
truths2 and likewise1 who know truths   
of doctrine derived from the ,word1 and 
live evil lives1 not to mention  other  
like cases4 ,these violations of the    
,word and the church correspond  to the 
prohibited degrees1 mentioned in ,levit1
 chap4 xviii4    #ebj4 ,as the natural  
principle and the spiritual appertaining
 to every  man 7homo71 cohere as soul   
and body1 7for a man without the        
spiritual  principle which flows into   
and vivifies his natural principle1 is  
not a  man71 it hence follows1 that     
whoever is in spiritual marriage is also
 in  happy natural marriage2 and on the 
contrary1 that whoever is in  spiritual 
adultery is also in natural adultery1   
and whoever is in  natural adultery is  
also in spiritual adultery4 ,now since  
all who are in  hell are in the nuptial 
connection of evil and the false1 and   
this is  essential spiritual adultery2  

and all who are in heaven are in the    
marriage of good and truth1 and this is 
essential marriage2 therefore  hell in  
the total is called adultery1 and heaven
 in the total is called  marriage4      
99       99       99       99       99  
#eba4 ,to the above shall be added this 
,,memorable ,,relation4 ,my sight being 
opened1 ,i saw a shady forest1 and      
therein a crowd of satyrs3 the satyrs   
as to their breasts were rough and      
hairy1 and as to their feet some were   
like calves1 some like panthers1 and    
some like wolves1 and they had  beasts' 
claws instead of toes4 ,these were      
running to and fro like wild  beasts1   
crying out1 ,where are the women8 and   
instantly ,i saw some  harlots who were 
expecting them1 and who in various ways 
were monstrous4  ,the satyrs ran towards
 them1 and laid hold of them1 dragging  
them into a  cavern1 which was in the   
midst of the forest deep beneath the    
earth2 and  upon the ground round about 
the cavern lay a great serpent in spiral

  foldings1 breathing poison into the   
cavern3 in the branches of the  forest  
above the serpent dismal birds of night 
croaked and screeched4  ,but the satyrs 
and harlots did not see these things1   
because they were  the correspondences  
of their lasciviousnesses1 and therefore
 their usual  appearances at a distance4
 ,afterwards they came out of the       
cavern1 and  entered a certain low      
cottage1 which was a brothel2 and then  
being  separated from the harlots they  
talked together1 and ,i listened2 for   
conversation in the spiritual world may 
be heard by a distant person as  if he  
was present1 the extent of space in that
 world being only an  appearance4 ,they 
talked about marriages1 nature1 and     
religion4 ,those who  as to the feet    
appeared like calves1 spoke concerning  
,,marriages1 and  said1 ,what are       
marriages but licit adulteries8 and what
 is sweeter than  adulterous            
hypocrisies1 and the making fools of    
husbands8 ,at this the  rest clapped    

their hands with a loud laugh4 ,the     
satyrs who as to the  feet appeared as  
panthers1 spoke concerning ,,nature1 and
 said1 ,what is  there but nature8 ,what
 distinction is there between a man and 
a beast1  except that a man can speak   
articulately and a beast sonorously8    
,does  not each derive life from heat1  
and understanding from light1 by the    
operation of nature8 ,hereupon the rest 
exclaimed1 ,admirable6 you speak  from  
judgement4 ,those who as to the feet    
appeared like wolves1 spoke  concerning 
,,religion1 saying1 ,what is ,god or a  
divine principle1 but the  inmost       
principles of nature in action8 ,what is
 religion but a device to  catch and    
bind the vulgar8 ,hereupon the rest     
vociferated1 ,bravo6  ,after a few      
minutes they rushed forth1 and in so    
doing they saw me at a  distance looking
 attentively at them4 ,being provoked at
 this1 they ran  out from the forest1   
and with a threatening countenance      
directed their  course hastily towards  

me1 and said1 ,what are you doing here1 
listening  to our whispers8 ,i replied1 
,why should ,i not8 what is to hinder   
me8  you were only talking together3 and
 ,i related what ,i had heard from      
them4 ,hereupon their minds 7animi7 were
 appeased1 which was through  fear lest 
their sentiments should be divulged2 and
 then they began to  speak modestly and 
to act bashfully2 from which            
circumstance ,i knew that  they were not
 of mean descent but of honorable birth2
 and then ,i told  them1 how ,i saw them
 in the forest as satyrs1 twenty as     
calf-satyrs1 six  as panther-satyrs1 and
 four as wolf-satyrs2 they were thirty  
in number4  ,they were surprised at     
this1 because they saw themselves there 
as men1  and nothing else1 in like      
manner as they saw themselves here with 
me4 ,i  then taught them1 that the      
reason of their so appearing was from   
their  adulterous lust1 and that this   
satyr-like form was a form of dissolute 
adultery1 and not a form of a person4   

,this happened1 ,i said1 because  every 
evil concupiscence presents a likeness  
of itself in some form1  which is not   
perceived by those who are in the       
concupiscence1 but by  those who are at 
a distance3 ,i also said1 ,to convince  
you of it1 send  some from among you    
into that forest1 and do you remain     
here1 and look  at them4 ,they did so1  
and sent away two2 and viewing them from
 near the  above brothel-cottage1 they  
saw them altogether as satyrs2 and when 
they  returned1 they saluted those      
satyrs1 and said1 ,oh what ridiculous   
figures6 ,while they were laughing1 ,i  
jested a good deal with them1 and  told 
them that ,i had also seen adulterers as
 hogs2 and then ,i  recollected the     
fable of ,ulysses and the ,circe1 how   
she sprinkled the  companions and       
servants of ,ulysses with poisonous     
herbs1 and touched  them with a magic   
wand1 and turned them into              
hogs1--perhaps into  adulterers1 because
 she could not by any art turn any one  

into a hog4  ,after they had made       
themselves exceedingly merry on this and
 other like  subjects1 ,i asked them    
whether they then knew to what kingdoms 
in the  world they had belonged8 ,they  
said1 they had belonged to various      
kingdoms1 and they named ,italy1        
,poland1 ,germany1 ,england1 ,sweden2   
and ,i  enquired1 whether they had seen 
any one from ,holland of their party8   
,and  they said1 ,not one4 ,after this  
,i gave the conversation a serious turn1
  and asked them1 whether they had ever 
thought that adultery is sin8 ,they     
replied1 ,what is sin8 we do not know   
what it means4 ,i then inquired1        
whether they ever remembered that       
adultery was contrary to the sixth      
commandment of the ,decalogue4          
,footnote3 ,according to the division of
  the commandments adopted by the       
,church of ,england1 it is the seventh  
that is here referred to4 ,they replied1
 ,what is the ,decalogue8 ,is not  it   
the catechism8 ,what have we men to do  

with that childish pamphlet8 ,i  asked  
them1 whether they had ever thought at  
all about hell4 ,they  replied1 ,who    
ever came up thence to give us          
information8 ,i asked1  whether they had
 ever thought at all in the world about 
a life after  death4 ,they said1 ,just  
as much as about the future life of     
beasts1 and  at times as about phantoms1
 which exhale from dead bodies and float
  about4 ,i further asked them1 whether 
they had heard any thing from the       
priests on any of these subjects4 ,they 
replied1 that they had attended  only to
 the sound of their voices1 and not to  
the matter2 and what is  it8 ,being     
astonished at these answers1 ,i said to 
them1 ,turn your faces1  and direct your
 eyes to the midst of the forest1 where 
the cavern is in  which you have been2  
and they turned themselves1 and saw that
 great  serpent around the cavern in    
spiral foldings1 breathing poison1 and  
also  the doleful birds in the branches 
over the serpents4 ,i then asked them1  

,what do you see8 ,but being much       
terrified1 they did not answer2 and ,i  
said1 ,do you see the dreadful sight8   
,know then that this is a               
representative of adultery in the       
baseness of its lust4 ,suddenly at  that
 instant an angel presented himself1 who
 was a priest1 and opened  the hell in  
the western quarter into which such     
spirits are at length  collected2 and he
 said1 ,look thither3 and they saw that 
firy lake1 and  knew there some of their
 friends in the world1 who invited them 
to  themselves4 ,having seen and heard  
these things1 they turned themselves    
away1 and rushed out of my sight1 and   
retired from the forest2 but ,i         
observed their steps1 that they only    
pretended to retire1 and that by        
winding ways they returned into the     
forest4    #ebb4 ,after this ,i returned
 home1 and the next day1 from a         
recollection  of these sad scenes1 ,i   
looked to the same forest1 and saw that 
it had  disappeared1 and in its place   

there was a sandy plain1 and in the     
midst  thereof a lake1 in which were    
some red serpents4 ,but some weeks after
  when ,i was looking thither again1 ,i 
saw on its right side some fallow  land1
 and upon it some husbandmen2 and again1
 after some weeks ,i saw  springing out 
of that fallow land some tilled land    
surrounded with  shrubs2 and ,i then    
heard a voice from heaven1 ,enter into  
your chamber1  and shut the door1 and   
apply to the work begun on the          
,apocalypse1 and  finish it within two  
years4           99       99       99   
99       99    ,,on ,,the ,,imputation  
,,of ,,each ,,love1 ,,adulterous ,,and  
,,conjugial4    #ebc4 ,,the ,,lord      
,,saith1 ,,judge ,,not1 ,,that ,,ye ,,be
 ,,not ,,condemned1 ,matt4 vii4 #a2     
which cannot in any wise mean judgement 
respecting any one's moral and  civil   
life in the world1 but respecting his   
spiritual and celestial  life4 ,who does
 not see1 that unless a man was allowed 
to judge  respecting the moral life of  

those who live with him in the world1   
society would perish8 ,what would       
society be if there were no public      
judicature1 and if every one did not    
exercise his judgement respecting       
another8 ,but to judge what is the      
quality of the interior mind1 or soul1  
thus what is the quality of any one's   
spiritual state1 and thence what  his   
lot is after death1 is not allowed2 for 
that is known only to the  ,lord3       
neither does the ,lord reveal this till 
after the person's decease1  to the     
intent that every one may act freely in 
whatever he does1 and  thereby that good
 or evil may be from him1 and thus be in
 him1 and that  thence he may live to   
himself and live his own to eternity4   
,the reason  why the interiors of the   
mind1 which are kept hid in the world1  
are  revealed after death is1 because   
this is of importance and advantage to  
the societies into which the man then   
comes2 for in them all are  spiritual4  
,that those interiors are then revealed1

 is plain from these  words of the      
,lord3 ,there is nothing concealed1     
which shall not be  revealed1 or hidden1
 which shall not be known3 therefore    
whatsoever  things ye have said in      
darkness1 shall be heard in light3 and  
that which  ye have spoken into the ear 
in closets shall be preached on the     
house-tops1 ,luke xii4 #b1 #c4 ,a common
 judgement1 as this for  instance1--,if 
you are such in internals as you appear 
to be in  externals1 you will be saved  
or condemned1 is allowed2 but a         
particular  judgement1 as this1 for     
instance1--,you are such in internals1  
therefore  you will be saved or         
condemned1 is not allowed4 ,judgement   
concerning  the spiritual life of a man1
 or the internal life of the soul1 is   
meant  by the imputation which is here  
treated of4 ,can any human being know   
and  decide who is in heart an          
adulterer1 and who a conjugial partner8 
,and  yet the thoughts of the heart1    
which are the purposes of the will1     

judge  every one4 ,but we will explain  
this subject in the following order3 ,i4
  ,the evil in which every one is       
principled is imputed to him after      
death2 and so also the good4 ,,ii4 ,the 
transference of the good of one  person 
into another is impossible4 ,,iii4      
,imputation1 if by it is meant  such    
transference1 is a frivolous term4 ,,iv4
 ,evil is imputed to every  one         
according to the quality of his will and
 his understanding2 in like  manner     
good4 ,v4 ,thus adulterous love is      
imputed to every one4 ,,vi4 ,in  like   
manner conjugial love4 ,we proceed to   
the explanation of each  article4       
#ebd4 ,i4 ,,the ,,evil ,,in ,,which     
,,every ,,one ,,is ,,principled1 ,,is   
,,imputed ,,to ,,him  ,,after ,,death2  
,,and ,,so ,,also ,,the ,,good4 ,to make
 this proposition in some  degree       
evident1 it shall be considered         
according to the following  arrangement3
 #a4 ,that every one has a life peculiar
 to himself4 #b4 ,that  every one's life

 remains with him after death4 #c4 ,that
 to an evil person  is then imputed the 
evil of his life1 and to a good person  
the good of  his life4 ,as to the first 
point1--that everyone has a life        
peculiar to  himself1 thus distinct from
 that of another1 it is well known2 for 
there  is a perpetual variety1 and there
 is not any thing the same as another1  
consequently everyone has his own       
peculiar principle4 ,this is evident    
from men's faces1 the faces of no two   
persons being absolutely alike1  nor can
 there be two alike to eternity3 the    
reason of this is1 because  there are no
 two minds 7animi7 alike1 and faces are 
derived from  minds2 for the face1 as it
 is said1 is a type of the mind1 and the
 mind  derives its origin and form from 
the life4 ,unless a man 7homo7 had a    
life peculiar to himself1 as he has a   
mind and a face peculiar to  himself1 he
 would not have any life after death1   
separate from that of  another2 yea1    
neither would there be a heaven1 for    

heaven consists of  perpetual varieties2
 its form is derived solely from the    
varieties of  souls and minds arranged  
into such an order as to make a one2 and
 they  make a one from the ,one1 whose  
life is in every thing therein as the   
soul is in a man3 unless this was the   
case1 heaven would be dispersed1        
because form would be dissolved4 ,the   
,one from whom all things have life1    
and from whom form coheres1 is the      
,lord4 ,in general every form consists  
of various things1 and is such as is    
their harmonic co-ordination and        
arrangement to a one3 such is the human 
form2 and hence it is that a  man1      
consisting of so many members1 viscera1 
and organs1 is not sensible  of any     
thing in himself and from himself but as
 of a one4 ,as to the  ,,second         
point1--that every one's life remains   
with him after death1 it is  known in   
the church from these passages of the   
,word3 ,the ,son of ,man  will come and 
will then render to every one according 

to his deeds1  ,matt4 xvi4 #bg4 ,i saw  
the books open2 and all were judged     
according to  their works1 ,rev4 xx4    
#ab4 ,in the day of judgement ,god will 
render to  every one according to his   
works1 ,rom4 ii4 #f2 #b ,cor4 v4 #aj4   
,the works1  according to which it will 
be rendered to every one1 are the life1 
because the life does the works1 and    
they are according to the life4 ,as  ,i 
have been permitted for several years to
 be associated with angels1  and to     
converse with the deceased1 ,i can      
testify for certain1 that every  one is 
then examined as to the quality of the  
life which he has led1 and  that the    
life which he has contracted in the     
world abides with him to  eternity4 ,i  
have conversed with those who lived ages
 ago1 whose life ,i  have been          
acquainted with from history1 and ,i    
have known it to be like  the           
description given of it2 and ,i have    
heard from the angels1 that no  one's   
life after death can be changed1 because

 it is organized according  to his love 
and consequent works2 and that if it    
were changed the  organization would be 
rent asunder1 which cannot be done in   
any case2  also that a change of        
organization can only be effected in the
 material  body1 and is utterly         
impossible in the spiritual body1 after 
the former  has been laid aside4 ,in    
regard to the ,,third point--that to an 
evil  person is then imputed the evil of
 his life1 and to a good person the     
good of his life1 it is to be observed1 
that the imputation of evil is  not     
accusation1 inculpation1 and judication1
 as in the world1 but evil  itself      
produces this effect2 for the evil      
freely separate themselves  from the    
good1 since they cannot remain together4
 ,the delights of the  love of evil are 
different from those of the love of     
good2 and delights  exhale from every   
one1 as odors do from every vegetable in
 the world2  for they are not absorbed  
and concealed by the material body as   

heretofore1 but flow freely from their  
loves into the spiritual aura2  and as  
evil is there made sensible as in its   
odor1 it is in this which  accuses1     
fixes blame1 and judges1--not before any
 judge1 but before  every one who is    
principled in good2 and this is what is 
meant by  imputation4 ,moreover1 an evil
 person chooses companions with whom he 
may  live in his delights2 and because  
he is averse from the delight of good1  
he spontaneously betakes himself to his 
own in hell4 ,the imputation of  good is
 effected in like manner1 and takes     
place with those who in the  world have 
acknowledged that all good in them is   
from the ,lord1 and  nothing from       
themselves4 ,these1 after they have been
 prepared1 are let  into the interior   
delights of good1 and then there is     
opened to them a  way into heaven1 to   
the society where its homogeneous       
delights are3 this  is effected by the  
,lord4    #ebe4 ,,ii4 ,,the             
,,transference ,,of ,,the ,,good ,,of   

,,one ,,person ,,to ,,another ,,is      
,,impossible4 ,the evidence of this     
proposition may also be seen from the   
following points3 #a4 ,that every man is
 born in evil4 #b4 ,that he is led  into
 good by regeneration from the ,lord4   
#c4 ,that this is effected by a  life   
according to his precepts4 #d4          
,wherefore good1 when it is thus        
implanted1 cannot be transferred4 ,the  
,,first point1--that every man is  born 
in evil1 is well known in the church4   
,it is generally said that  this evil is
 derived hereditarily from ,adam2 but it
 is from a man's  parents4 ,every one   
derives from his parents his peculiar   
temper1 which  is his inclination4 ,that
 this is the case1 is evinced both by   
reason and  experience2 for the         
likenesses of parents as to face1       
genius1 and  manners1 appear extant in  
their immediate offspring and in their  
posterity2 hence families are known by  
many1 and a judgement is also  formed   
concerning their minds 7animi72         

wherefore the evils which  parents      
themselves have contracted1 and which   
they have transmitted to  their         
offspring1 are the evils in which men   
are born4 ,the reason why it  is        
believed that the guilt of ,adam is     
inscribed on all the human race1  is1   
because few reflect upon any evil with  
themselves1 and thence know  it2        
wherefore they suppose that it is so    
deeply hid as to appear only in  the    
sight of ,god4 ,in regard to the        
,,second point1--that a man is led into 
good by regeneration from the ,lord1 it 
is to be observed that there is  such a 
thing as regeneration1 and that unless a
 person be regenerated1  he cannot enter
 into heaven1 as appears clearly from   
the ,lord's words in  ,john iii4 #c1 #e4
 ,the regeneration consists in          
purification from evils1  and thereby   
renovation of life1 cannot be unknown in
 the ,christian  world2 for reason also 
sees this when it acknowledges that     
every one is  born in evil1 and that    

evil cannot be washed and wiped away    
like filth  by soap and water1 but by   
repentance4 ,as to the ,,third          
point1--that a man  is led into good by 
the ,lord1 by a life according to his   
precepts1 it is  plain from this        
consideration1 that there are live      
precepts of  regeneration2 see above1 n4
 #hb2 among which are these1--that evils
 are  to be shunned1 because they are of
 and from the devil1 and that goods  are
 to be done1 because they are of and    
from ,god2 and that men ought to  go to 
the ,lord1 in order that he may lead    
them to do the latter4 ,let any  one    
consult himself and consider1 whether a 
man derives good from any  other source2
 and if he has not good1 he has not     
salvation4 ,in regard to  the ,,fourth  
point1--that good1 when it is thus      
implanted1 cannot be  transferred1 7that
 is1 the good of one person into        
another17 it is  evident from what has  
been already said2 for from that it     
follows1 that  a man by regeneration is 

made altogether new as to his spirit1   
which is  effected by a life according  
to the ,lord's precepts4 ,who does not  
see  that this renewing can only be     
effected from time to time1 in nearly   
the  same manner as a tree successively 
takes root and grows from a seed1 and   
is perfected8 ,those who have other     
perceptions of regeneration1 do not     
know any thing about the state of man1  
or about evil and good1 which two  are  
altogether opposite1 and that good can  
only be implanted so far as  evil is    
removed2 nor do they know1 that so long 
as any one is in evil1  he is averse    
from the good which in itself is good2  
wherefore if the  good of one should be 
transferred into any one who is in evil1
 it would  be as if a lamb should be    
cast before a wolf1 or as if a pearl    
should be  tied to a swine's snout3 from
 which considerations it is evident1    
that  any such transfer is impossible4  
#ebf4 ,,iii4 ,,imputation1 ,,if ,,by    
,,it ,,is ,,meant ,,such ,,transference1

 ,,is ,a  ,,frivolous ,,term4 ,that the 
evil in which every one is principled1  
is  imputed to him after death1 and so  
also the good1 was proved above1 n4     
#ebd2 hence it is evident what is meant 
by imputation3 but if by  imputation is 
meant the tranference of good into any  
one that is in  evil1 it is a frivolous 
term1 because any such transference is  
impossible1 as was also proved above1 in
 #ebe4 ,in the world1 merits may  as it 
were be transferred by men2 that is1    
good may be done to children  for the   
sake of their parents1 or to the friends
 of any client out of  favor2 but the   
good of merit cannot be inscribed on    
their souls1 but  only be externally    
adjoined4 ,the like is not possible with
 men as to  their spiritual life3 this1 
as was shewn above1 must be implanted2  
and  if it is not implanted by a life   
according to the ,lord's precepts1 as   
above-mentioned1 a man remains in the   
evil in which he was born4 ,before  such
 implantation1 it is impossible for any 

good to reach him1 or if it  reaches    
him1 it is instantly struck back and    
rebounds like an elastic  ball falling  
upon a rock1 or it is absorbed like a   
diamond thrown into a  bog4 ,a man not  
reformed as to the ,spirit1 is like a   
panther or an owl1  and may be compared 
to a bramble and a nettle2 but a man    
regenerated is  like a sheep or a dove1 
and may be compared to an olive and a   
vine4  ,consider1 ,i pray1 if you are so
 disposed1 how can a man-panther be     
changed into a man-sheep1 or an owl into
 a dove1 or a bramble into an  olive1 or
 a nettle into a vine1 by any           
imputation1 if by it is meant           
transference8 ,in order that such a     
change may be effected is it not        
necessary that the ferine principle of  
the panther and the owl1 or the  noxious
 principle of the bramble and the       
nettle1 be first taken away1  and       
thereby the truly human and innocent    
principle be implanted8 ,how  this is   
effected1 the ,lord also teaches in     

,john1 chap4 xv4 #a-g4    #ebg4 ,,iv4   
,,evil ,,or ,,good ,,is ,,imputed ,,to  
,,every ,,one ,,according ,,to ,,the    
,,quality  ,,of ,,his ,,will ,,and ,,his
 ,,understanding4 ,it is well known that
 there are two  principles which make a 
man's life1 the will and the            
understanding2 and  that all things     
which a man does1 are done from his will
 and his  understanding2 and that       
without these acting principles he would
 have  neither action nor speech other  
than as a machine2 hence it is evident1 
that such as are a man's will and       
understanding1 such is the man2 and     
further1 that a man's action in itself  
is such as is the affection of  his will
 which produces it1 and that a man's    
conversation in itself is  such as is   
the thought of his understanding which  
produces it3 wherefore  several men may 
act and speak alike1 and yet they act   
and speak  differently3 one from a      
depraved will and thought1 the other    
from an  upright will and thought4 ,from

 these considerations it is evident that
  by the deeds or works according to    
which every one will be judged1 are     
meant the will and the understanding2   
consequently that evil works means  the 
works of an evil will1 whatever has been
 their appearance in  externals1 and    
that good works mean the works of a good
 will1 although  in externals they have 
appeared like the works done by an evil 
man4 ,all  things which are done from a 
man's interior will1 are done from      
purpose1  since that will proposes to   
itself what it acts by its intention2   
and  all things which are done from the 
understanding1 are done from            
confirmation1 since the understanding   
confirms4 ,from these  considerations it
 may appear1 that evil or good is       
imputed to every one  according to the  
quality of his will therein1 and of his 
understanding  concerning them4 ,these  
observations ,i am allowed to confirm by
 the  following relation3 ,in the       
spiritual world ,i have met several who 

in the  natural world had lived like    
others1 being sumptuous in their dress1 
giving costly entertainments1           
frequenting the exhibitions of the      
stage1  jesting loosely on love topics1 
with other similar practices2 and yet   
the angels accounted those things as    
evils of sin to some1 and not to        
others1 declaring the latter guiltless1 
and the former guilty4 ,being           
questioned why they did so1 when all had
 done alike1 they replied that  they    
regard all from their purpose1          
intention1 or end1 and distinguish      
accordingly2 and that therefore they    
excuse or condemn those whom the  end   
either excuses or condemns1 since an end
 of good influences all in  heaven1 and 
an end of evil all in hell4    #ebh4 ,to
 the above ,i will add the following    
observation3 it is said in  the church  
that no one can fulfil the law1 and the 
less so1 because he  that offends       
against one precept of the decalogue1   
offends against all3  but this form of  

speaking is not such as it sounds2 for  
it is to be  understood thus1 that he   
who1 from purpose or confirmation1 acts 
against  one precept1 acts against the  
rest2 since to act so from purpose or   
confirmation is to deny that it is a    
sin2 and he who denies that it is a     
sin1 makes nothing of acting against the
 rest of the precepts4 ,who does  not   
know1 that he that is an adulterer is   
not on that account a  murderer1 a      
thief1 and a false witness1 or wishes to
 be so8 ,but he that  is a determined   
and confirmed adulterer makes no account
 of anything  respecting religion1 thus 
neither does he make any account of     
murder1  theft1 and false witness2 and  
he abstains from these evils1 not       
because  they are sins1 but because he  
is afraid of the law and of the loss of 
reputation4 ,that determined and        
confirmed adulterers make no account of 
the holy things of the church and       
religion1 may be seen above1 n4         
#dij-dic1 and in the two ,,memorable    

,,relations1 n4 #ejj1 #eba1 #ebb3 it is 
a  similar case1 if any one1 from       
purpose or confirmation1 acts against   
any  other precept of the decalogue2 he 
also acts against the rest because he   
does not regard anything as sin4        
#ebi4 ,the case is similar with those   
who are principled in good from the     
,lord3 if these from will and           
understanding1 or from purpose and      
confirmation1 abstain from any one evil 
because it is a sin1 they  abstain from 
all evil1 and the more so still if they 
abstain from  several2 for as soon as   
any one1 from purpose or confirmation1  
abstains  from any evil because it is a 
sin1 he is kept by the ,lord in the     
purpose  of abstaining from the rest3   
wherefore1 if unwittingly1 or from any  
prevailing bodily concupiscence1 he does
 evil1 still this is not imputed  to    
him1 because he did not purpose it to   
himself1 and does not confirm  it with  
himself4 ,a man comes into this purpose1
 if once or twice in a  year he examines

 himself1 and repents of the evils which
 he discovers in  himself3 it is        
otherwise with him who never examines   
himself4 ,from these  considerations it 
evidently appears to whom sin is not    
imputed1 and to  whom it is4    #ecj4   
,v4 ,,thus ,,adulterous ,,love ,,is     
,,imputed ,,to ,,every ,,one2--not      
according to  his deeds1 such as they   
appear externally before men1 nor either
 such as  they appear before a judge1   
but such as they appear internally      
before  the ,lord1 and from him before  
the angels1 which is according to the   
quality of a man's will and of his      
understanding therein4 ,various         
circumstances exist in the world which  
mitigate and excuse crimes1 also  which 
aggravate and charge them upon the      
perpetrator3 nevertheless1  imputations 
after death take place1 not according to
 the external  circumstances of the     
deed1 but according to the internal     
circumstances  of the mind2 and these   
are viewed according to the state of the

 church  with every one3 as for example1
 a man impious in will and              
understanding1  that is1 who has no fear
 of ,god or love of his neighbour1 and  
consequently no reverence for any       
sanctity of the church1--he1 after      
death1 becomes guilty of all the crimes 
which he did in the body2 nor is  there 
any remembrance of his good actions1    
since his heart1 from whence  as from a 
fountain those things flowed1 was averse
 from heaven1 and  turned to hell2 and  
deeds flow from the place of the        
habitation of every  one's heart4 ,in   
order that this may be understood1 ,i   
will mention an  arcanum3 ,heaven is    
distinguished into innumerable          
societies1 and so is  hell1 from an     
opposite principle2 and the mind of     
every man1 according  to his will and   
consequent understanding1 actually      
dwells in one  society1 and intends and 
thinks like those who compose the       
society4 ,if  the mind be in any society
 of heaven1 it then intends and thinks  

like  those who compose that society2 if
 it be in any society of hell1 it       
intends and thinks like those who are in
 the same society2 but so long  as a man
 lives in the world1 so long he wanders 
from one society to  another1 according 
to the changes of the affections of his 
will and of  the consequent thoughts of 
his mind3 but after death his wanderings
 are  collected into one1 and a place is
 accordingly allotted him1 in hell if   
he is evil1 in heaven if he is good4    
,now since all in hell are  influenced  
by a will of evil1 all there are viewed 
from that will2 and  since all in heaven
 are influenced by will of good1 all    
there are viewed  from that will2       
wherefore imputations after death take  
place according  to the quality of every
 one's will and understanding4 ,the case
 is  similar with adulteries1 whether   
they be fornications1 whoredoms1        
concubinages1 or adulteries2 for those  
things are imputed to every one1  not   
according to the deeds themselves1 but  

according to the state of the  mind in  
the deeds2 for deeds follow the body    
into the tomb1 whereas the  mind rises  
again4    #eca4 ,,vi4 ,,thus ,,conjugial
 ,,love ,,is ,,imputed ,,to ,,every     
,,one4 ,there are  marriages in which   
conjugial love does not appear1 and yet 
is3 and there  are marriages in which   
conjugial love appears and yet is not3  
there are  several causes in both cases1
 which may be known in part from what   
was  related concerning love truly      
conjugial1 n4 #eg-gc2 concerning the    
cause  of colds and separations1 n4     
#bcd-bfj2 and concerning the causes of  
apparent love and friendship in         
marriages1 n4 #bga-bib3 but external    
appearances decide nothing concerning   
imputation2 the only thing which        
decides is the conjugial principle1     
which abides in every one's will1  and  
is guarded1 in whatever state of        
marriage a man is4 ,the conjugial       
principle is like a scale1 in which that
 love is weighed2 for the  conjugial    

principle of one man with one wife is   
the storehouse of human  life1 and the  
reservoir of the ,christian religion1 as
 was shewn above1  n4 #deg1 #deh2 and   
this being the case1 it is possible that
 that love may  exist with one married  
partner1 and not at the same time with  
the other2  and that it may lie deeper  
hid than that the man 7homo7 himself can
  observe any thing concerning it2 and  
also it may be inscribed in a           
successive progress of the life4 ,the   
reason of this is1 because that  love in
 its progress accompanies religion1 and 
religion1 as it is the  marriage of the 
,lord and the church1 is the beginning  
and inoculation of  that love2 wherefore
 conjugial love is imputed to every one 
after death  according to his spiritual 
rational life2 and for him to whom that 
love  is imputed1 a marriage in heaven  
is provided after his decease1 whatever 
has been his marriage in the world4     
,from these considerations then  results
 this short concluding observation1 that

 no inference is to be  drawn concerning
 any one1 from appearances of marriages 
or of  adulteries1 whereby to decide    
that he has conjugial love1 or not2     
wherefore ,judge not1 lest ye be        
condemned4 ,matt4 vii4 #a4           99 
99       99       99       99    #ecb4  
,to the above ,i will add the following 
,,memorable ,,relation4 ,i was  once    
raised1 as to my spirit1 into one of the
 societies of the angelic  heaven2 and  
instantly some of the wise men of the   
society came to me1  and said1 ,what    
news from the earth8 ,i replied1 ,this  
is new2 the ,lord  has revealed arcana  
which in point of excellence surpass all
 the arcana  heretofore revealed since  
the beginning of the church4 ,they      
asked1  ,what are they8 ,i said1 ,the   
following3 #a4 ,that in every part of   
the  ,word there is a spiritual sense   
corresponding to the natural sense2 and 
that by means of the former sense the   
men of the church have conjunction  with
 the ,lord and consociation with angels2

 and that the sanctity of the  ,word    
resides therein4 #b4 ,that the          
correspondences are discovered of  which
 the spiritual sense of the ,word       
consists4 ,the angels asked1 ,have  the 
inhabitants of the earth had no previous
 knowledge respecting  correspondences8 
,i said1 ,none at all2 and that the     
doctrine of  correspondences had been   
concealed for some thousands of years1  
ever  since the time of ,job2 and that  
with those who lived at that time1 and  
before it1 the science of               
correspondences was their chief science1
  whence they derived wisdom1 because   
they derived knowledge respecting  the  
spiritual things of heaven and the      
church2 but that this science1 on       
account of its being made idolatrous1   
was so extirpated and destroyed by  the 
divine providence of the ,lord that no  
visible traces of it were left          
remaining2 that nevertheless at this    
time it has been again discovered  by   
the ,lord1 in order that the men of the 

church may have conjunction  with him1  
and consociation with the angels2 which 
purposes are effected  by the ,word1 in 
which all things are correspondences4   
,the angels  rejoiced exceedingly to    
hear that it has pleased the ,lord to   
reveal this  great arcanum1 which had   
lain so deeply hid for some thousands of
 years2  and they said it was done in   
order that the ,christian church1 which 
is  founded on the ,word1 and is now at 
its end1 may again revive and draw      
breath through heaven from the ,lord4   
,they inquired whether by that  science 
it is at this day discovered what are   
signified by baptism and  the holy      
supper1 which have heretofore given     
birth to so many various  conjectures   
about their true meaning4 ,i replied1   
that it is4 #c4 ,i said  further1 that a
 revelation has been made at this day by
 the ,lord  concerning the life of man  
after death8 ,the angels said1 ,what    
concerning the life after death8 ,who   
does not know that a man lives  after   

death8 ,i replied1 ,they know it1 and   
they do not know it3 they  say that it  
is not the man that lives after death1  
but his soul1 and  that this lives a    
spirit2 and the idea they have of a     
spirit is as of  wind or ether1 and that
 it does not live a man till after the  
day of the  last judgement1 at which    
time the corporeal parts1 which had been
 left  in the world1 will be recollected
 and again fitted together into a body1 
notwithstanding their having been eaten 
by worms1 mice1 and fish2 and  that thus
 men will rise again4 ,the angels said1 
,what a notion is this6  ,who does not  
know that a man lives a man after death1
 with this  difference alone1 that he   
then lives a spiritual man1 and that a  
spiritual man sees a spiritual man1 as a
 material man sees a material  man1 and 
that they know no distinction1 except   
that they are in a more  perfect state8 
#d4 ,the angels inquired1 ,what do they 
know concerning  our world1 and         
concerning heaven and hell8 ,i said1    

,nothing at all2 but  at this day it has
 been revealed by the ,lord1 what is the
 nature and  quality of the world in    
which angels and spirits live1 thus what
 is the  quality of heaven and of hell2 
and further1 that angels and spirits are
  in conjunction with men2 besides many 
wonderful things respecting them4  ,the 
angels were glad to hear that it has    
pleased the ,lord to reveal such        
things1 that men may no longer be in    
doubt through ignorance respecting      
their immortality4 #e4 ,i further said1 
that at this day it has been  revealed  
from the ,lord1 that in your world there
 is a sun1 different  from that of our  
world1 and that the sun of your world is
 pure love1 and  the sun of our world is
 pure fire2 and that on this account1   
whatever  proceeds from your sun1 since 
it is pure love1 partakes of life1 and  
whatever proceeds from our sun1 since it
 is pure fire1 does not partake  of     
life2 and that hence is the difference  
between spiritual and natural1  which   

difference1 heretofore unknown1 has been
 also revealed3 hereby  also is made    
known the source of the light which     
enlightens the human  understanding with
 wisdom1 and the source of the heat     
which kindles the  human will with heat4
 #f4 ,it has been further discovered1   
that there are  three degrees of life1  
and that hence there are three heavens2 
and that  the human mind is             
distinguished into those degrees1 and   
that hence man  7homo7 corresponds to   
the three heavens4 ,the angels said1    
,did not  they know this heretofore8 ,i 
answered1 ,they were acquainted with a  
distinction of degrees in relation to   
greater and less1 but not in  relation  
to prior and posterior4 #g4 ,the angels 
inquired whether any  other things have 
been revealed8 ,i replied ,several2     
namely1 concerning  the last judgement3 
concerning the ,lord1 that he is ,god of
 heaven and  earth2 that ,god is one    
both in person and essence1 in whom     
there is a  divine trinity2 and that he 

is the ,lord3 also concerning the new   
church  to be established by him1 and   
concerning the doctrine of that church2 
concerning the sanctity of the sacred   
scripture2 that the ,apocalypse  also   
has been revealed1 which could not be   
revealed even as to a single  verse     
except by the ,lord2 moreover concerning
 the inhabitants of the  planets1 and   
the earths in the universe2 besides     
several memorable and  wonderful        
relations from the spiritual world1     
whereby several things  relating to     
wisdom have been revealed from heaven4  
#ecc4 ,the angels were exceedingly      
rejoiced at this information2 but they  
perceived that ,i was sorrowful1 and    
asked the cause of my sorrow4 ,i  said1 
because the above arcana1 at this day   
revealed by the ,lord1  although in     
excellence and worth exceeding all the  
knowledges heretofore  published1 are   
yet considered on earth as of no value4 
,the angels  wondered at this1 and      
besought the ,lord that they might be   

allowed to  look down into the world3   
they did so1 and lo6 mere darkness was  
therein3 and they were told1 that those 
arcana should be written on a  paper1   
which should be let down to the earth1  
and they would see a  prodigy3 and it   
was done so2 and lo6 the paper on which 
those arcana  were written1 was let down
 from heaven1 and in its progress1 while
 it  was in the world of spirits1 it    
shone as a bright star2 but when it     
descended into the natural world1 the   
light disappeared1 and it was  darkened 
in the degree to which it fell3 and     
while it was let down by  the angels in 
companies consisting of men of learning 
and erudition1  both clergy and laity1  
there was heard a murmur from many1 in  
which were  these expressions1 ,what    
have we here8 ,is it any thing or       
nothing8 ,what  matters it whether we   
know these things or not8 ,are they not 
mere  creatures of the brain8 ,and it   
appeared as if some of them took the    
paper and folded it1 rolling and        

unrolling it with their fingers1 that   
they might deface the writing2 and it   
appeared as if some tore it in  pieces1 
and some were desirous to trample it    
under their feet3 but they  were        
prevented by the ,lord from proceeding  
to such enormity1 and charge  was given 
to the angels to draw it back and secure
 it3 and as the angels  were affected   
with sadness1 and thought with          
themselves how long this  was to be the 
case1 it was said1 ,for a time1 and     
times1 and half a  time1 ,rev4 xii4 #ad4
    #ecd4 ,after this ,i conversed with 
the angels1 informing them that         
somewhat further is revealed in the     
world by the ,lord4 ,they asked1  ,what8
 ,i said1 ,concerning love truly        
conjugial and its heavenly  delights4   
,the angels said1 ,who does not know    
that the delights of  conjugial love    
exceed those of all other loves8 and who
 cannot see1 that  into some love are   
collected all the blessednesses1        
satisfactions1 and  delights1 which can 

possibly be conferred by the ,lord1 and 
that the  receptacle thereof is love    
truly conjugial1 which is capable of    
receiving and perceiving them fully and 
sensibly8 ,i replied1 ,they do  not know
 this1 because they have not come to the
 ,lord1 and lived  according to his     
precepts1 by shunning evils as sins and 
doing goods2  and love truly conjugial  
with its delights is solely from the    
,lord1 and  is given to those who live  
according to his precepts2 thus it is   
given  to those who are received into   
the ,lord's new church1 which is meant  
in  the ,apocalypse by the ,new         
,jerusalem4 ,to this ,i added1 ,i am in 
doubt  whether in the world at this day 
they are willing to believe that this   
love in itself is a spiritual love1 and 
hence grounded in religion1  because    
they entertain only a corporeal idea    
respecting it4 ,then they  said to me1  
,write respecting it1 and follow        
revelation2 and afterwards  the book    
written respecting it shall be sent down

 from us out of heaven1  and we shall   
see whether the things contained in it  
are received2 and at  the same time     
whether they are willing to acknowledge1
 that that love is  according to the    
state of religion with man1 spiritual   
with the  spiritual1 natural with the   
natural1 and merely carnal with         
adulterers4    #ece4 ,after this ,i     
heard an outrageous murmur from below1  
and at the same  time these words1 ,do  
miracles2 and we will believe you4 ,and 
,i asked1  ,are not the things          
above-mentioned miracles8 ,answer was   
made1 ,they  are not4 ,i again asked1   
,what miracles then do you mean8 ,and it
 was  said1 ,disclose and reveal things 
to come2 and we will have faith4 ,but   
,i replied1 ,such disclosures and       
revelation are not granted from heaven2 
since in proportion as a man knows      
things to come1 in the same  proportion 
his reason and understanding1 together  
with his wisdom and  prudence1 fall into
 an indolence of inexertion1 grow       

torpid1 and decay4  ,again ,i asked1    
,what other miracles shall ,i do8 ,and a
 cry was made1 ,do  such miracles as    
,moses did in ,egypt4 ,to this ,i       
answered1 ,possibly you  may harden your
 hearts against them as ,pharaoh and the
 ,egyptians did4  ,and reply was made1  
,we will not4 ,but again ,i said1       
,assure me of a  certainty1 that you    
will not dance about a golden calf and  
adore it1 as  the posterity of ,jacob   
did within a month after they had seen  
the whole  ,mount ,sinai on fire1 and   
heard ,jehovah himself speaking out of  
the fire1  thus after the greatest of   
all miracles2 7a golden calf in the     
spiritual sense denotes the pleasure of 
the flesh27 and reply was made  from    
below1 ,we will not be like the         
posterity of ,jacob4 ,but at that       
instant ,i heard it said to them from   
heaven1 ,if ye believe not ,moses  and  
the prophets1--that is1 the ,word of the
 ,lord1 ye will not believe  from       
miracles1 any more than the sons of     

,jacob did in the wilderness1  nor any  
more than they believed when they saw   
with their own eyes the  miracles done  
by the ,lord himself1 while he was in   
the world4          ,,general ,,index4  
,,part ,,the ,,first4    ,,preliminary  
,,relations ,,respecting ,,the ,,joys   
,,of ,,heaven ,,and ,,nuptials ,,there1 
n4 #a-bf4    ,,on ,,marriages ,,in      
,,heaven1 n4 #bg-da4    ,a man lives a  
man after death1 n4 #bh-ca4 ,in this    
case a male is a male1  and a female a  
female1 n4 #cb1 #cc4 ,every one's       
peculiar love remains with  him after   
death1 n4 #cd-cf4 ,the love of the sex  
especially remains2 and  with those who 
go to heaven1 which is the case with all
 who become  spiritual here on earth1   
conjugial love remains1 n4 #cg1 #ch4    
,these things  fully confirmed by ocular
 demonstration1 n4 #ci4 ,consequently   
there are  marriages in heaven1 n4 #dj4 
,spiritual nuptials are to be understood
 by  the ,lord's words1 ,after the      
resurrection they are not given in      

marriage1 n4 #da4    ,,on ,,the ,,state 
,,of ,,married ,,partners ,,after       
,,death1 n4 #de-ed4    ,the love of the 
sex remains with every man after death1 
according to its  interior quality2 that
 is1 such as it had been in his interior
 will and  thought in the world1 n4 #df1
 #dg4 ,conjugial love in like manner    
remains  such as it has been anteriorly2
 that is1 such as it had been in the    
man's interior will and thought in the  
world1 n4 #dh4 ,married partners  most  
commonly meet after death1 know each    
other1 again associate1 and  for a time 
live together3 this is the case in the  
first state1 thus  while they are in    
externals as in the world1 n4 #dg994    
,but successively1  as they put off     
their externals and enter into their    
internals1 they  perceive what had been 
the quality of their love and           
inclination for  each other1 and        
consequently whether they can live      
together or not1 n4  #dh994 ,if they can
 live together1 they remain married     

partners2 but if  they cannot1 they     
separate1 sometimes the husband from the
 wife1  sometimes the wife from the     
husband1 and sometimes each from the    
other1  n4 #di4 ,in this case there is  
given to the man a suitable wife1 and to
  the woman a suitable husband1 n4 #ej4 
,married pairs enjoy similar            
communications with each other as in the
 world1 but more delightful and         
blessed1 yet without prolification2 in  
the place of which they  experience     
spiritual prolification1 which is that  
of love and wisdom1 n4  #ea1 #eb4 ,this 
is the case with those who go to heaven2
 but it is  otherwise with those who go 
to hell1 n4 #ec1 #ed4    ,,on ,,love    
,,truly ,,conjugial1 n4 #eg-gc4         
,there exists a love truly conjugial1   
which at this day is so rare1 that  it  
is not known what is its quality1 and   
scarcely that it exists1 n4 #eh1  #ei4  
,this love originates in the marriage of
 good and truth1 n4 #fj1 #fa4  ,there is
 a correspondence of this love with the 

marriage of the ,lord and  the church1  
n4 #fb1 #fc4 ,this love1 from its origin
 and correspondence1 is  celestial1     
spiritual1 holy1 pure1 and clean1 above 
every other love  imparted by the ,lord 
to the angels of heaven and the men of  
the church1  n4 #fd4 ,it is also the    
foundation love of all celestial and    
spiritual  loves1 and thence of all     
natural loves1 n4 #fe-fg4 ,into this    
love are  collected all joys and        
delights from first to last1 n4 #fh1    
#fi4 ,none1  however1 come into this    
love1 and can remain in it1 but those   
who  approach the ,lord1 and love the   
truths of the church1 and practise its  
goods1 n4 #gj-gb4 ,this love was the    
love of loves with the ancients1 who    
lived in the golden1 silver1 and copper 
ages1 n4 #gc4    ,,on ,,the ,,origin    
,,of ,,conjugial ,,love ,,as ,,grounded 
,,in ,,the ,,marriage ,,of ,,good ,,and 
,,truth n4 #hc-ajb4    ,good and truth  
are the universals of creation1 and     
thence are in all  created things2 but  

they are in created subjects according  
to the form  of each1 n4 #hd-hf4 ,there 
is neither solitary good nor solitary   
truth2  but in all cases they are       
conjoined1 n4 #hg4 ,there is the truth  
of good1  and from this the good of     
truth2 or truth grounded in good1 and   
good  grounded in that truth2 and in    
those two principles is implanted from  
creation an inclination to join         
themselves together into a one1 n4 #hh1 
#hi4 ,in the subjects of the animal     
kingdom1 the truth of good1 or truth    
grounded in good1 is male 7or           
masculine72 and the good of that truth1 
or  good grounded in that truth1 is     
female 7or feminine71 n4 #ij1 #ia4 ,from
  the influx of the marriage of good and
 truth from the ,lord1 the love of  the 
sex and conjugial love are derived1 n4  
#ib1 #ic4 ,the love of the sex  belongs 
to the external or natural man2 and     
hence it is common to every  animal1 n4 
#id4 ,but conjugial love belongs to the 
internal or spiritual  man2 and hence   

this love is peculiar to man1 n4 #ie1   
#if4 ,with man  conjugial love is in the
 love of the sex as a gem in its matrix1
 n4 #ig4  ,the love of the sex with man 
is not the origin of conjugial love1 but
  its first rudiment2 thus it is like an
 external natural principle1 in  which  
an internal spiritual principle is      
implanted1 n4 #ih4 ,during the          
implantation of conjugial love1 the love
 of the sex inverts itself1 and  becomes
 the chaste love of the sex1 n4 #ii4    
,the male and the female were  created  
to be the essential form of the marriage
 of good and truth1 n4  #ajj4 ,married  
partners are that form in their inmost  
principles1 and  thence in what is      
derived from those principles1 in       
proportion as the  interiors of their   
minds are opened1 n4 #aja1 #ajb4    ,,on
 ,,the ,,marriage ,,of ,,the ,,lord     
,,and ,,the ,,church1 ,,and ,,its       
,,correspondence1 n4  #aaf-aca4    ,the 
,lord in the ,word is called the        
,bridegroom and ,husband1 and the       

church the bride and wife2 and the      
conjunction of the ,lord with the       
church1 and the reciprocal conjunction  
of the church with the ,lord1 is  called
 a marriage1 n4 #aag4 ,the ,lord is also
 called a ,father1 and the  church1 a   
mother1 n4 #aah1 #aai4 ,the offspring   
derived from the ,lord as a  husband and
 father1 and from the church as a wife  
and mother1 are all  spiritual2 and in  
the spiritual sense of the ,word are    
understood by sons  and daughters1      
brothers and sisters1 sons-in-law and   
daughters-in-law1  and by other names of
 relations1 n4 #abj4 ,the spiritual     
offspring which  are born from the      
,lord's marriage with the church1 are   
truths and goods2  truths1 from which   
are derived understanding1 perception1  
and all  thought2 and goods1 from which 
are derived love1 charity1 and all      
affection1 n4 #aba4 ,from the marriage  
of good and truth1 which proceeds  from 
the ,lord in the way of influx1 man     
receives truth1 and the ,lord  conjoins 

good thereto2 and thus the church is    
formed by the ,lord with  man1 n4       
#abb-abd4 ,the husband does not         
represent the ,lord1 and the wife  the  
church2 because both together1 the      
husband and the wife1 constitute  the   
church1 n4 #abe4 ,therefore there is not
 a correspondence of the  husband with  
the ,lord1 and of the wife with the     
church1 in the marriages  of the angels 
in the heavens1 and of men on earth1 n4 
#abf4 ,but there is  a correspondence   
with conjugial love1 semination1        
prolification1 the  love of infants1 and
 similar things which exist in marriages
 and are  derived from them1 n4 #abg4   
,the ,word is the medium of conjunction1
  because it is from the ,lord1 and     
thereby is the ,lord1 n4 #abh4 ,the     
church  is from the ,lord1 and exists   
with those who come to him and live     
according to his precepts1 n4 #abi4     
,conjugial love is according to the     
state of the church1 because it is      
according to the state of wisdom with   

man1 n4 #acj4 ,and as the church is from
 the ,lord1 conjugial love is also  from
 him1 n4 #aca4    ,,on ,,the ,,chaste   
,,principle ,,and ,,the ,,non-,,chaste1 
n4 #ach-aef4    ,the chaste principle   
and the non-chaste are predicated only  
of marriages  and of such things as     
relate to marriages1 n4 #aci1 #adj4 ,the
 chaste  principle is predicated only of
 monogamical marriages1 or of the       
marriage of one man with one wife1 n4   
#ada4 ,the ,christian conjugial         
principle alone is chaste1 n4 #adb4     
,love truly conjugial is essential      
chastity1 n4 #adc4 ,all the delights of 
love truly conjugial1 even the          
ultimate1 are chaste1 n4 #add4 ,with    
those who are made spiritual by the     
,lord1 conjugial love is more and more  
purified and rendered chaste1 n4  #ade1 
#adf4 ,the chastity of marriage exists  
by a total renunciation of  whoredoms   
from a principle of religion1 n4        
#adg-adi4 ,chastity cannot be           
predicated of infants1 or of boys and   

girls1 or of young men and maidens      
before they feel in themselves a love of
 the sex1 n4 #aej4 ,chastity  cannot be 
predicated of eunuchs so made1 n4 #aea4 
,chastity cannot be  predicated of those
 who do not believe adulteries to be    
evils in regard  to religion2 and still 
less of those who do not believe them to
 be  hurtful to society1 n4 #aeb4       
,chastity cannot be predicated of those 
who  abstain from adulteries only for   
various external reasons1 n4 #aec4      
,chastity cannot be predicated of those 
who believe marriages to be  unchaste1  
n4 #aed4 ,chastity cannot be predicated 
of those who have  renounced marriage by
 vows of perpetual celibacy1 unless     
there be and  remain in them the love of
 a life truly conjugial1 n4 #aee4 ,a    
state of  marriage is to be preferred to
 a state of celibacy1 n4 #aef4    ,,on  
,,the ,,conjunction ,,of ,,souls ,,and  
,,minds ,,by ,,marriage1 ,,which ,,is   
,,meant ,,by ,,the  ,,lord',s           
,,words1--,,they ,,are ,,no ,,longer    

,,two ,,but ,,one ,,flesh1 n4           
#aef99-aha4    ,from creation there is  
implanted in each sex a faculty and     
inclination1  whereby they are able and 
willing to be joined together as it were
 into  a one1 n4 #aeg4 ,conjugial love  
conjoins two souls1 and thence two      
minds1  into a one1 n4 #aeh4 ,the will  
of the wife conjoins itself with the    
understanding of the man1 and thence the
 understanding of the man with  the will
 of the wife1 n4 #aei4 ,the inclination 
to unite the man to  herself is constant
 and perpetual with the wife1 but       
inconstant and  alternate with the man1 
n4 #afj4 ,conjunction is inspired into  
the man  from the wife according to her 
love1 and is received by the man        
according to his wisdom1 n4 #afa4 ,this 
conjunction is effected  successively   
from the first days of marriage2 and    
with those who are  principled in love  
truly conjugial1 it is effected more and
 more  thoroughly to eternity1 n4 #afb4 
,the conjunction of the wife with the   

rational wisdom of the husband is       
effected from within1 but with his      
moral wisdom from without1 n4 #afc-afe4 
,for the sake of this conjunction  as an
 end1 the wife has a perception of the  
affections of her husband1  and also the
 utmost prudence in moderating them1 n4 
#aff4 ,wives conceal  this perception   
with themselves1 and hide it from their 
husbands for  reasons of necessity1 in  
order that conjugial love1 friendship1  
and  confidence1 and thereby the        
blessedness of dwelling together1 and   
the  happiness of life may be secured1  
n4 #afg4 ,this perception is the wisdom 
of the wife1 and is not communicable to 
the man2 neither is the rational  wisdom
 of the man communicable to the wife1 n4
 #afh4 ,the wife from a  principle of   
love is continually thinking about the  
man's inclination to  her1 with the     
purpose of joining him to herself2 it is
 otherwise with  the man1 n4 #afi4 ,the 
wife conjoins herself to the man by     
applications to  the desires of his     

will1 n4 #agj4 ,the wife is conjoined to
 her husband by  the sphere of her life 
flowing from the love of him1 n4 #aga4  
,the wife is  conjoined to the husband  
by the appropriation of the powers of   
his  virtue2 which however is effected  
according to their mutual spiritual     
love1 n4 #agb4 ,thus the wife receives  
in herself the image of her  husband1   
and thence perceives1 sees1 and is      
sensible of his affections1  n4 #agc4   
,there are duties proper to the husband1
 and others proper to the  wife2 and the
 wife cannot enter into the duties      
proper to the husband1  nor the husband 
into the duties proper to the wife1 so  
as to perform  them aright1 n4 #agd1    
#age4 ,these duties also1 according to  
mutual aid1  conjoin the two into a one1
 and at the same time constitute one    
house1  n4 #agf4 ,married partners1     
according to these conjunctions1 become 
one  man more and more1 n4 #agg4 ,those 
who are principled in love truly        
conjugial1 are sensible of their being a

 united man1 as it were one  flesh1 n4  
#agh4 ,love truly conjugial1 considered 
in itself1 is a union of  souls1 a      
conjunction of minds1 and an endeavour  
towards conjunction in  the bosoms1 and 
thence in the body1 n4 #agi4 ,the states
 of this love are  innocence1 peace1    
tranquillity1 inmost friendship1 full   
confidence1 and  a mutual desire of mind
 and heart to do every good to each     
other2 and  the states derived from     
these are blessedness1 satisfaction1    
delight1  and pleasure2 and from the    
eternal enjoyment of these is derived   
heavenly felicity1 n4 #ahj4 ,these      
things can only exist in the marriage   
of one man with one wife1 n4 #aha4      
,,on ,,the ,,change ,,of ,,the ,,state  
,,of ,,life ,,which ,,takes ,,place     
,,with ,,men ,,and ,,women  ,,by        
,,marriage1 n4 #ahd-bjf    ,the state of
 a man's life1 from infancy even to the 
end of his life1 and  afterwards to     
eternity1 is continually changing1 n4   
#ahe4 ,in like manner  a man's internal 

form1 which is that of his spirit1 is   
continually  changing n4 #ahf4 ,these   
changes differ in the case of men and of
 women2  since men from creation are    
forms of knowledge1 intelligence1 and   
wisdom1 and women are forms of the love 
of those principles as existing  with   
men1 n4 #ahg4 ,with men there is an     
elevation of the mind into  superior    
light1 and with women an elevation of   
the mind into superior  heat2 and the   
woman is made sensible of the delights  
of her heat in the  man's light1 n4     
#ahh1 #ahi4 ,with both men and women1   
the states of life  before marriage are 
different from what they are afterwards1
 n4 #aij4  ,with married partners the   
states of life after marriage are       
changed1 and  succeed each other        
according to the conjunctions of their  
minds by  conjugial love1 n4 #aia4      
,marriage also induces other forms in   
the souls  and minds of married         
partners1 n4 #aib4 ,the woman is        
actually formed into  a wife1 according 

to the description in the book of       
creation1 n4 #aic4  ,this formation is  
effected on the part of the wife by     
secret means3 and  this is meant by the 
woman's being created while the man     
slept1 n4 #aid4  ,this formation on the 
part of the wife1 is effected by the    
conjunction  of her own will with the   
internal will of the man1 n4 #aie4 ,the 
end  herein is1 that the will of both   
may become one1 and that thus both may  
become one man1 n4 #aif4 ,this formation
 7on the part of the wife7 is  effected 
by an appropriation of the affections of
 the husband1 n4 #aig4  ,this formation 
7on the part of the wife7 is effected by
 a reception of  the propagations of the
 soul of the husband1 with the delight  
arising  from her desire to be the love 
of her husband's wisdom1 n4 #aih4 ,thus 
a  maiden is formed into a wife1 and a  
youth into a husband1 n4 #aii4 ,in the  
marriage of one man with one wife1      
between whom there exists love truly    
conjugial1 the wife becomes more and    

more a wife1 and the husband more  and  
more a husband1 n4 #bjj4 ,thus also     
their forms are successively  perfected 
and ennobled from within1 n4 #bja4      
,children born of parents who  are      
principled in love truly conjugial1     
derive from them the conjugial          
principle of good and truth1 whence they
 have an inclination and  faculty1 if   
sons1 to perceive the things relating to
 wisdom2 and if  daughters1 to love     
those things which wisdom teaches1 n4   
#bjb-bje4 ,the  reason of this is1      
because the soul of the offspring is    
from the father1  and its clothing from 
the mother1 n4 #bjf4    ,,universals    
,,respecting ,,marriages1 n4 #bji-bcj4  
,the sense proper to conjugial love is  
the sense of touch1 n4 #baj4 ,with      
those who are in love truly conjugial1  
the faculty of growing wise  increases2 
but with those who are not1 it          
decreases1 n4 #baa1 #bab4 ,with  those  
who are in love truly conjugial1 the    
happiness of dwelling  together         

increases2 but with those who are not1  
it decreases1 n4 #bac4  ,with those who 
are in love truly conjugial1 conjunction
 of minds  increases1 and therewith     
friendship2 but with those who are not1 
they  both decrease1 n4 #bad4 ,those who
 are in love truly conjugial1           
continually desire to be one man2 but   
those who are not in conjugial  love1   
desire to be two1 n4 #bae4 ,those who   
are in love truly conjugial1  in        
marriage have respect to what is        
eternal2 but with those who are not1    
the case is reversed1 n4 #baf4          
,conjugial love resides with chaste     
wives2  but still their love depends on 
the husbands1 n4 #baf994 ,wives love the
  bonds of marriage1 if the men do1 n4  
#bag4 ,the intelligence of women is  in 
itself modest1 elegant1 pacific1        
yielding1 soft1 tender2 but the         
intelligence of men is in itself grave1 
harsh1 hard1 daring1 fond of            
licentiousness1 n4 #bah4 ,wives are in  
no excitation as men are2 but they  have

 a state of preparation for reception1  
n4 #bai4 ,men have abundant  store      
according to the love of propagating the
 truths of wisdom1 and to  the love of  
doing uses1 n4 #bbj4 ,determination is  
in the good pleasure of  the husband1 n4
 #bba4 ,the conjugial sphere flows from 
the ,lord through  heaven into          
everything in the universe1 even to its 
ultimates1 n4 #bbb4  ,this sphere is    
received by the female sex1 and through 
that is  transferred to the male sex1 n4
 #bbc4 ,where there is love truly       
conjugial1 this sphere is received by   
the wife1 and only through her by  the  
husband1 n4 #bbd4 ,where there is love  
not conjugial1 this sphere is  received 
indeed by the wife1 but not by the      
husband through her1 n4 #bbe4  ,love    
truly conjugial may exist with one of   
the married partners1 and not  at the   
same time with the other1 n4 #bbf4      
,there are various similitudes  and     
dissimilitudes1 both internal and       
external1 with married partners1  n4    

#bbg4 ,various similitudes can be       
conjoined1 but not with  dissimilitudes1
 n4 #bbh4 ,the ,lord provides           
similitudes for those who  desire love  
truly conjugial1 and if not on earth he 
yet provides them in  heaven1 n4 #bbi4  
,a man1 according to the deficiency and 
loss of conjugial  love1 approaches to  
the nature of a beast1 n4 #bcj4    ,,on 
,,the ,,causes ,,of ,,coldness1         
,,separation1 ,,and ,,divorce ,,in      
,,marriages1 n4  #bcd-bfj4    ,there are
 spiritual heat and spiritual cold2 and 
spiritual heat is love1  and spiritual  
cold is the privation thereof1 n4 #bce4 
,spiritual cold in  marriages is a      
disunion of souls and a disjunction of  
minds1 whence come  indifference1       
discord1 contempt1 disdain1 and         
aversion2 from which1 in  several cases1
 at length comes separation as to bed1  
chamber1 and house1  n4 #bcf4 ,there are
 several successive causes of cold1 some
 internal1 some  external1 and some     
accidental1 n4 #bcg4 ,internal causes of

 cold are from  religion1 n4 #bch1 #bci4
 ,of internal causes of cold the first  
is the  rejection of religion by each of
 the parties1 n4 #bdj4 ,of internal     
causes  of cold the second is that one  
of the parties has religion and not the 
other1 n4 #bda4 ,of internal causes of  
cold the third is1 that one of the      
parties is of one religion and the other
 of another1 n4 #bdb4 ,of internal      
causes of cold the fourth is1 the       
falsity of the religion1 n4 #bdc4 ,with 
many1 the above-mentioned are causes of 
internal cold1 but not at the  same time
 of external1 n4 #bdd1 #bde4 ,there are 
also several external  causes of cold1  
the first of which is dissimilitude of  
minds and manner1  n4 #bdf4 ,of external
 causes of cold the second is1 that     
conjugial love is  believed to be the   
same as adulterous love1 only that the  
latter is not  allowed by law1 but the  
former is1 n4 #bdg4 ,of external causes 
of cold  the third is1 a striving for   
preeminence between married partners1 n4

  #bdh4 ,of external causes of cold the 
fourth is1 a want of determination  to  
any employment or business1 whence comes
 wandering passion1 n4 #bdi4  ,of       
external causes of cold the fifth is1   
inequality of external rank and         
condition1 n4 #bej4 ,there are also     
causes of separation1 n4 #bea4 ,the     
first cause of legitimate separation is 
a vitiated state of mind1 n4  #beb4 ,the
 second cause of legitimate separation  
is a vitiated state of  body1 n4 #bec4  
,the third cause of legitimate          
separation is impotence  before         
marriage1 n4 #bed4 ,adultery is the     
cause of divorce1 n4 #bee4 ,there  are  
also several accidental causes of cold2 
the first of which is1 that  enjoyment  
is common 7or cheap71 because           
continually allowed1 n4 #bef4 ,of       
accidental causes of cold the second is1
 that living with a married  partner1   
from a covenant and contract1 seems     
forced and not free1 n4  #beg4 ,of      
accidental causes of cold the third is1 

affirmation on the part  of the wife1   
and her talking incessantly about love1 
n4 #beh4 ,of  accidental causes of cold 
the fourth is1 the man's continually    
thinking  that his wife is willing1 and 
on the other hand1 the wife's thinking  
that the man is not willing1 n4 #bei4   
,as cold is in the mind1 it is also  in 
the body2 and according to the increase 
of that cold1 the externals  also of the
 body are closed1 n4 #bfj4    ,,on ,,the
 ,,causes ,,of ,,apparent ,,love1       
,,friendship1 ,,and ,,favor ,,in        
,,marriages1 n4  #bga-bib4    ,in the   
natural world almost all are capable of 
being joined together as  to external1  
but not as to internal affections1 if   
these disagree and  are apparent1 n4    
#bgb4 ,in the spiritual world all are   
conjoined according  to internal1 but   
not according to external affections1   
unless these act  in unity with the     
internal1 n4 #bgc4 ,it is the external  
affections1  according to which         
matrimony is generally contracted in the

 world1 n4  #bgd4 ,but in case they are 
not influenced by internal affections   
which  conjoin minds1 the bonds of      
matrimony are loosed in the house1 n4   
#bge4  ,nevertheless those bonds must   
continue in the world till the decease  
of  one of the parties1 n4 #bgf4 ,in    
cases of matrimony1 in which the        
internal  affections do not conjoin1    
there are external affections1 which    
assume a  semblance of the internal1 and
 tend to consociate1 n4 #bgg4 ,thence   
come  apparent love1 friendship1 and    
favor between married partners1 n4 #bgh4
  ,these appearances are assumed        
conjugial semblances1 and they are      
commendable1 because useful and         
necessary1 n4 #bgi4 ,these assumed      
conjugial semblances1 in the case of a  
spiritual man conjoined to a  natural1  
are founded in justice and judgement1 n4
 #bhj4 ,for various  reasons1 these     
assumed conjugial semblances with       
natural men are founded  in prudence1 n4
 #bha4 ,they are for the sake of        

amendment and  accommodation1 n4 #bhb4  
,they are for the sake of preserving    
order in  domestic affairs1 and for the 
sake of mutual aid1 n4 #bhc4 ,they are  
for  the sake of unanimity in the care  
of infants and the education of         
children1 n4 #bhd4 ,they are for the    
sake of peace in the house1 n4 #bhe4    
,they are for the sake of reputation out
 of the house1 n4 #bhf4 ,they are  for  
the sake of various favors expected from
 the married partner1 or  from his or   
her relations1 and thus from the fear of
 losing such favors1  n4 #bhg4 ,they are
 for the sake of having blemishes       
excused1 and thereby  of avoiding       
disgrace1 n4 #bhh4 ,they are for the    
sake of reconciliations1  n4 #bhi4 ,in  
case favor does not cease with the wife1
 when faculty ceases  with the man1     
there may exist a friendship resembling 
conjugial  friendship when the parties  
grow old1 n4 #bij4 ,there are various   
species  of apparent love and friendship
 between married partners1 one of whom  

is  brought under the yoke1 and         
therefore is subject to the other1 n4   
#bia4  ,in the world there are infernal 
marriages between persons who interiorly
  are the most inveterate enemies1 and  
exteriorly are as the closest  friends1 
n4 #bib4    ,,on ,,betrothings ,,and    
,,nuptials1 n4 #bie-cad4    ,the right  
of choice belongs to the man1 and not to
 the woman1 n4 #bif4  ,the man ought to 
court and intreat the woman respecting  
marriage with  him1 and not the woman   
the man1 n4 #big4 ,the woman ought to   
consult her  parents1 or those who are  
in the place of parents1 and then       
deliberate  with herself before she     
consents1 n4 #bih1 #bii4 ,after a       
declaration of  consent1 pledges are to 
be given1 n4 #cjj4 ,consent is to be    
secured and  established by solemn      
betrothing1 n4 #cja4 ,by betrothing1    
each party is  prepared for conjugial   
love1 n4 #cjb4 ,by betrothing1 the mind 
of the one  is united to the mind of the
 other1 so as to effect a marriage of   

the  spirit previous to a marriage of   
the body1 n4 #cjc4 ,this is the case    
with  those who think chastely of       
marriages2 but it is otherwise with     
those  who think unchastely of them1 n4 
#cjd4 ,within the time of betrothing it 
is not allowable to be connected        
corporeally1 n4 #cje4 ,when the time of 
betrothing is completed1 the nuptials   
ought to take place1 n4 #cjf4  ,previous
 to the celebration of the nuptials1 the
 conjugial covenant is  to be ratified  
in the presence of witnesses1 n4 #cjg4  
,marriage is to be  consecrated by a    
priest1 n4 #cjh4 ,the nuptials are to be
 celebrated with  festivity1 n4 #cji4   
,after the nuptials1 the marriage of the
 spirit is  made also the marriage of   
the body1 and thereby a full marriage1  
n4 #caj4  ,such is the order of         
conjugial love with its modes1 from its 
first heat  to its first torch1 n4 #caa4
 ,conjugial love precipitated without   
order  and the modes thereof1 burns up  
the marrows1 and is consumed1 n4 #cab4  

,the states of the minds of each of the 
parties proceeding in successive  order1
 flow into the state of marriage2       
nevertheless in one manner with  the    
spiritual and in another with the       
natural1 n4 #cac4 ,there are  successive
 and simultaneous order1 and the latter 
is from the former and  according to it1
 n4 #cad4    ,,on ,,repeated            
,,marriages1 n4 #cag-cee4    ,after the 
death of a married partner1 again to    
contract wedlock1 depends  on the       
preceding conjugial love1 n4 #cah4      
,after the death of a married  partner1 
again to contract wedlock1 depends also 
on the state of  marriage in which the  
parties had lived1 n4 #cai4 ,with those 
who have not  been in love truly        
conjugial1 there is no obstacle or      
hindrance to their  again contracting   
wedlock1 n4 #cbj4 ,those who had lived  
together in love  truly conjugial1 are  
unwilling to marry again1 except for    
reasons  separate from conjugial love1  
n4 #cba4 ,the state of a marriage of a  

youth  with a maiden differs from that  
of a youth with a widow1 n4 #cbb4 ,also 
the state of marriage of a widower with 
a maiden differs from that of a  widower
 with a widow1 n4 #cbc4 ,the varieties  
and diversities of these  marriages1 as 
to love and its attributes1 are         
innumerable1 n4 #cbd4 ,the  state of a  
widow is more grievous that that of a   
widower n4 #cbe4    ,,on ,,polygamy1 n4 
#ccb-ceb4    ,love truly conjugial can  
only exist with one wife1 consequently  
neither  can friendship1 confidence1    
ability truly conjugial1 and such a     
conjunction of minds that two may be one
 flesh1 n4 #ccc1 #ccd4 ,thus  celestial 
blessedness1 spiritual satisfactions1   
and natural delights1  which from the   
beginning were provided for those who   
are in love truly  conjugial1 can only  
exist with one wife1 n4 #cce4 ,all those
 things can  only exist from the ,lord  
alone2 and they do not exist with any   
but those  who come to him alone1 and   
live according to his commandments1 n4  

#ccf4  ,consequently love truly         
conjugial with its felicities can only  
exist  with those who are of the        
,christian church1 n4 #ccg4 ,therefore a
  ,christian is not allowed to marry    
more than one wife1 n4 #cch4 ,if a      
,christian marries several wives1 he    
commits not only natural but also       
spiritual adultery1 n4 #cci4 ,the       
,israelitish nation was permitted to    
marry several wives1 because they had   
not the ,christian church1 and          
consequently love truly conjugial could 
not exist with them1 n4 #cdj4 ,at  this 
day the ,mahometans are permitted to    
marry several wives1 because  they do   
not acknowledge the ,lord ,jesus ,christ
 to be one with ,jehovah the  ,father1  
and thereby to be the ,god of heaven and
 earth1 and hence cannot  receive love  
truly conjugial1 n4 #cda4 ,the          
,mahometan heaven is out of the         
,christian heaven1 and is divided into  
two heavens1 the inferior and the       
superior2 and only those are elevated   

into their superior heaven1 who         
renounce concubines1 and live with one  
wife1 and acknowledge our ,lord as      
equal to ,god the ,father1 to whom is   
given dominion over heaven and  earth1  
n4 #cdb-cdd4 ,polygamy is               
lasciviousness1 n4 #cde4 ,conjugial     
chastity1 purity1 and sanctity1 cannot  
exist with polygamists1 n4 #cdf4 ,a     
polygamist1 so long as he remains such1 
cannot become spiritual1 n4 #cdg4       
,polygamy is not sin with those who live
 in it from a religious notion1  n4     
#cdh4 ,polygamy is not sin with those   
who are in ignorance respecting  the    
,lord1 n4 #cdi1 #cej4 ,of these1        
although polygamists1 such are saved as 
acknowledge a ,god1 and from a religious
 notion live according to the  civil    
laws of justice1 n4 #cea4 ,but none     
either of the latter or of the  former  
can be associated with the angels in the
 ,christian heavens1 n4  #ceb4    ,,on  
,,jealousy1 n4 #ceg-cgi4    ,zeal       
considered in itself is like the ardent 

fire of love1 n4 #ceh4 ,the  burning or 
flame of that love1 which is zeal1 is a 
spiritual burning or  flame1 arising    
from an infestation and assault of the  
love1 n4 #cef-cfa4  ,the quality of a   
man's zeal is according to the quality  
of his love2  thus it differs according 
as the love is good or evil1 n4 #cfb4   
,the zeal  of a good love and the zeal  
of an evil love1 are alike in externals1
 but  altogether different in internals1
 n4 #cfc1 #cfd4 ,the zeal of a good love
  in its internals contains a hidden    
store of love and friendship3 but the   
zeal of an evil love in its internals   
contains a hidden store of hatred  and  
revenge1 n4 #cfe1 #cff4 ,the zeal of    
conjugial love is called jealousy1  n4  
#cfg4 ,jealousy is like an ardent fire  
against those who infest love  exercised
 towards a married partner1 and like a  
terrible fear for the  loss of that     
love1 n4 #cfh4 ,there is spiritual      
jealousy with monogamists1  and natural 
with polygamists1 n4 #cfi1 #cgj4        

,jealousy with those married  partners  
who tenderly love each other1 is a just 
grief grounded in sound  reason1 lest   
conjugial love should be divided1 and   
should thereby  perish1 n4 #cga1 #cgb4  
,jealousy1 with married partners who do 
not love  each other1 is grounded in    
several causes2 arising in some         
instances  from various mental          
weaknesses1 n4 #cgc-cge4 ,in some       
instances there is  not any jealousy2   
and this also from various causes1 n4   
#cgf4 ,there is a  jealousy also in     
regard to concubines1 but not such as in
 regard to  wives1 n4 #cgg4 ,jealousy   
likewise exists among beasts and birds1 
n4 #cgh4  ,the jealousy of men and      
husbands is different from that of women
 and  wives1 n4 #cgi4    ,,on ,,the     
,,conjunction ,,of ,,conjugial ,,love   
,,with ,,the ,,love ,,of ,,infants1 n4  
#che-dad4    ,two universal spheres     
proceed from the ,lord to preserve the  
universe in  its created state2 of which
 the one is the sphere of procreating1  

and  the other the sphere of protecting 
the things procreated1 n4 #chf4 ,these  
two universal spheres make a one with   
the sphere of conjugial love and  the   
sphere of the love of infants1 n4 #chg4 
,these two spheres universally  and     
singularly flow into all things of      
heaven and all things of the  world1    
from first to last1 n4 #chh-cij4 ,the   
sphere of the love of infants  is a     
sphere of protection and support of     
those who cannot protect and  support   
themselves1 n4 #cia4 ,this sphere       
affects both the evil and the  good1 and
 disposes every one to love1 protect1   
and support his offspring  from his own 
love1 n4 #cib4 ,this sphere principally 
affects the female  sex1 thus mothers2  
and the male sex1 or fathers1 by        
derivation from  them1 n4 #cic4 ,this   
sphere is also a sphere of innocence and
 peace 7from  the ,lord17 n4 #cid4 ,the 
sphere of innocence flows into infants1 
and  through them into the parents1 and 
affects them1 n4 #cie4 ,it also flows   

into the souls of the parents1 and      
unites with the same sphere with the    
infants2 and it is principally          
insinuated by means of the touch1 n4    
#cif1  #cig4 ,in the degree in which    
innocence retires from infants1         
affection  and conjunction also abate1  
and this successively1 even to          
separation1  n4 #cih4 ,a state of       
rational innocence and peace with       
parents towards  infants1 is grounded in
 the circumstance1 that they know       
nothing and can  do nothing from        
themselves1 but from others1 especially 
from the father  and mother2 and this   
state successively retires1 in          
proportion as they  know and have       
ability from themselves1 and not from   
others1 n4 #cii4 ,the  sphere of the    
love of procreating advances in order   
from the end through  causes into       
effects1 and makes periods2 whereby     
creation is preserved in  the state     
foreseen and provided for1 n4 #djj1     
#dja4 ,the love of infants  descends1   

and does not ascend1 n4 #djb4 ,wives    
have one state of love  before          
conception1 and another state after1    
even to the birth1 n4 #djc4  ,with      
parents conjugial love is conjoined with
 the love of infants by  spiritual      
causes1 and thence by natural1 n4 #djd4 
,the love of infants and  children is   
different with spiritual married        
partners from what it is  with natural1 
n4 #dje-djg4 ,with the spiritual1 that  
love is from what is  interior or prior1
 but with the natural1 from what is     
exterior or  posterior1 n4 #djh4 ,in    
consequence hereof that love prevails   
with married  partners who mutually love
 each other1 and also with those who do 
not at  all love each other1 n4 #dji4   
,the love of infants remains after      
death1  especially with women1 n4 #daj4 
,infants are educated under the ,lord's 
auspices by such women1 and grow in     
stature and intelligence as in the      
world1 n4 #daa1 #dab4 ,it is there      
provided by the ,lord1 that with those  

infants the innocence of infancy becomes
 the innocence of wisdom1 7and  thus    
they become angels7 n4 #dac1 #dad4      
,,part ,,the ,,second4    ,,preliminary 
,,note ,,by ,,the ,,editor4    ,,on     
,,the ,,opposition ,,of ,,adulterous    
,,love ,,and ,,conjugial ,,love1 n4     
#dbc-ddc4    ,it is not known what      
adulterous love is1 unless it be known  
what  conjugial love is1 n4 #dbd4       
,adulterous love is opposed to conjugial
 love1  n4 #dbe4 ,adulterous love is    
opposed to conjugial love1 as the       
natural man  viewed in himself is       
opposed to the spiritual man1 n4 #dbf4  
,adulterous  love is opposed to         
conjugial love1 as the connubial        
connection of what  is evil and false is
 opposed to the marriage of good and    
truth1 n4 #dbg1  #dbh4 ,hence adulterous
 love is opposed to conjugial love as   
hell is to  heaven1 n4 #dbi4 ,the       
impurity of hell is from adulterous     
love1 and the  purity of heaven from    
conjugial love1 n4 #dcj4 ,in the church1

 the  impurity and the purity are       
similarly circumstanced1 n4 #dca4       
,adulterous  love more and more makes a 
man 7homo7 not a man 7homo71 and a man  
7vir7 not a man 7vir72 and conjugial    
love makes a man 7homo7 more  and more a
 man 7homo7 and a man 7vir71 n4 #dcb1   
#dcc4 ,there are a  sphere of adulterous
 love and a sphere of conjugial love1 n4
 #dcd4 ,the  sphere of adulterous love  
ascends from hell1 and the sphere of    
conjugial  love descends from heaven1 n4
 #dce4 ,in each world those two spheres 
meet1  but do not unite1 n4 #dcf4       
,between those two spheres there is an  
equilibrium1 and man is in it1 n4 #dcg4 
,a man can turn himself to  whichever   
sphere he pleases2 but so far as he     
turns himself to the one1  so far he    
turns himself from the other1 n4 #dch4  
,each sphere brings with  it delights1  
n4 #dci4 ,the delights of adulterous    
love commence from the  flesh1 and are  
of the flesh even in the spirit2 but the
 delights of  conjugial love commence in

 the spirit1 and are of the spirit even 
in the  flesh1 n4 #ddj1 #dda1 ,the      
delights of adulterous love are the     
pleasures of  insanity2 but the delights
 of conjugial love are the delights of  
wisdom1  n4 #ddb1 #ddc4    ,,on         
,,fornication1 n4 #ddd99-dfj4           
,fornication is of the love of the sex1 
n4 #dde4 ,the love of the sex1 from     
which fornication is derived1 commences 
when a youth begins to think and  act   
from his own understanding1 and his     
voice to be masculine1 n4 #ddf4         
,fornication is of the natural man1 n4  
#ddg4 ,fornication is lust1 but not  the
 lust of adultery1 n4 #ddh1 #ddi4 ,with 
some men1 the love of the sex  cannot   
without hurt be totally checked from    
going forth into  fornication1 n4 #dej4 
,therefore in populous cities public    
stews are  tolerated1 n4 #dea4          
,fornication is light1 so far as it     
looks to conjugial  love1 and gives this
 love the preference1 n4 #deb4 ,the lust
 of  fornication is grievous1 so far as 

it looks to adultery1 n4 #dec4 ,the     
lust of fornication is more grievous as 
it verges to the desire of  varieties   
and of defloration1 n4 #ded4 ,the sphere
 of the lust of  fornication1 such as it
 is in the beginning1 is a middle sphere
 between  the sphere of adulterous love 
and the sphere of conjugial love1 and   
makes an equilibrium1 n4 #dee4 ,care is 
to be taken1 lest by immoderate  and    
inordinate fornications conjugial love  
be destroyed1 n4 #def4  ,inasmuch as the
 conjugial principle of one man with one
 wife is the  jewel of human life1 and  
the reservoir of the ,christian         
religion1 n4  #deg1 #deh4 ,with those   
who1 from various reasons1 cannot as yet
 enter into  marriage1 and from their   
passion for the sex1 cannot moderate    
their  lusts1 this conjugial principle  
may be preserved1 if the vague love of  
the sex be confined to one mistress1 n4 
#dei4 ,keeping a mistress is  preferable
 to vague amours1 provided only one be  
kept1 and she be  neither a maiden nor a

 married woman1 and the love of the     
mistress be  kept separate from         
conjugial love1 n4 #dfj4    ,,on        
,,concubinage1 n4 #dfb-dgf4    ,there   
are two kinds of concubinage1 which     
differ exceedingly from each  other1 the
 one conjointly with a wife1 the other  
apart from a wife1 n4  #dfc4            
,concubinage conjointly with a wife1 is 
altogether unlawful for  ,christians1   
and detestable1 n4 #dfd4 ,it is         
polygamy1 which has been  condemned1 and
 is to be condemned by the ,christian   
world1 n4 #dfe4 ,it is  an adultery     
whereby the conjugial principle1 which  
is the most precious  jewel of the      
,christian life1 is destroyed1 n4 #dff4 
,concubinage apart  from a wife1 when it
 is engaged in from causes legitimate1  
just1 and  truly excusatory1 is not     
unlawful1 n4 #dfg4 ,the legitimate      
causes of this  concubinage are the     
legitimate causes of divorce1 while the 
wife is  nevertheless retained at home1 
n4 #dfh1 #dfi4 ,the just causes of this 

concubinage are the just causes of      
separation from the bed1 n4 #dgj4 ,of   
the excusatory causes of this           
concubinage some are real and some not1 
n4  #dga4 ,the really excusatory causes 
are such as are grounded in what is     
just1 n4 #dgb1 #dgc4 ,the excusatory    
causes which are not real are such as   
are not grounded in what is just1       
although in the appearance of what is   
just1 n4 #dgd4 ,those who1 from causes  
legitimate1 just1 and really            
excusatory1 are engaged in this         
concubinage1 may at the same time be    
principled in conjugial love1 n4 #dge4  
,while this concubinage continues1      
actual connection with a wife is not    
allowable1 n4 #dgf4    ,,on ,,adulteries
 ,,and ,,their ,,genera ,,and ,,degrees1
 n4 #dgh-dii4    ,there are three genera
 of adulteries1--simple1 duplicate1 and 
triplicate1 n4 #dgi4 ,simple adultery is
 that of an unmarried man with          
another's wife1 or of an unmarried woman
 with another's husband1 n4 #dhj1  #dha4

 ,duplicate adultery is that of a       
husband with another's wife1 or of  a   
wife with another's husband1 n4 #dhb1   
#dhc4 ,triplicate adultery is with      
relations by blood1 n4 #dhd4 ,there are 
four degrees of adulteries1  according  
to which they have their predications1  
their charges of blame1  and after death
 their imputation1 n4 #dhe4 ,adulteries 
of the first degree  are adulteries of  
ignorance1 which are committed by those 
who cannot as  yet1 or cannot at all1   
consult the understanding1 and thence   
check them1  n4 #dhf4 ,in such cases    
adulteries are mild1 n4 #dhg4           
,adulteries of the  second degree are   
adulteries of lust1 which are committed 
by those who  indeed are able to consult
 the understanding1 but from accidental 
causes  at the moment are not able1 n4  
#dhh4 ,adulteries committed by such     
persons  are imputatory1 according as   
the understanding afterwards favors them
 or  not1 n4 #dhi4 ,adulteries of the   
third degree are adulteries of the      

reason1 which are committed by those who
 with the understanding confirm         
themselves in the persuasion that they  
are not evils of sin1 n4 #dij4 ,the     
adulteries committed by such persons are
 grievous1 and are imputed to  them     
according to confirmations1 n4 #dia4    
,adulteries of the fourth degree  are   
adulteries of the will1 which are       
committed by those who make them  lawful
 and pleasing1 and who do not think them
 of importance enough to  consult the   
understanding respecting them1 n4 #dib4 
,the adulteries  committed by these     
persons are exceedingly grievous1 and   
are imputed to  them as evils of        
purpose1 and remain in them as guilt1 n4
 #dic4  ,adulteries of the third and    
fourth degree are evils of sin1         
according to  the quantity and quality  
of understanding and will in them1      
whether they  are actually committed or 
not1 n4 #did4 ,adulteries grounded in   
purpose of  the will1 and adulteries    
grounded in confirmation of the         

understanding1  render men natural1     
sensual1 and corporeal1 n4 #die1 #dif4  
,and this to  such a degree1 that at    
length they reject from themselves all  
things of  the church and of religion1  
n4 #dig4 ,nevertheless they have the    
powers of  human rationality like other 
men1 n4 #dih4 ,but they use that        
rationality  while they are in          
externals1 but abuse it while they are  
in externals1  n4 #dii4    ,,on ,,the   
,,lust ,,of ,,defloration1 n4 #eja-eje4 
,the state of a virgin or undeflowered  
woman before and after marriage1  n4    
#ejb4 ,virginity is the crown of        
chastity and the certificate of         
conjugial love1 n4 #ejc4 ,defloration1  
without a view to marriage as an  end1  
is the villany of a robber1 n4 #ejd4    
,the lot of those who have  confirmed   
themselves in the persuasion that the   
lust of defloration is  not an evil of  
sin1 after death is grievous1 n4 #eje4  
,,on ,,the ,,lust ,,of ,,varieties1 n4  
#ejf-eaj4    ,by the lust of varieties  

is meant the entirely dissolute lust of 
adultery1 n4 #ejg4 ,that lust is love1  
and at the same time loathing1 in       
regard to the sex1 n4 #ejh4 ,the lot of 
those 7who have been addicted to  that  
lust7 after death is miserable1 since   
they have not the inmost  principle of  
life1 n4 #eaj4    ,,on ,,the ,,lust ,,of
 ,,violation1 n4 #eaa1 #eab4    ,,on    
,,the ,,lust ,,of ,,seducing            
,,innocencies1 n4 #eac1 #ead4    ,,on   
,,the ,,correspondence ,,of ,,adulteries
 ,,with ,,the ,,violation ,,of          
,,spiritual  ,,marriage1 n4 #eae-ebj4   
,,on ,,the ,,imputation ,,of ,,each     
,,love1 ,,adulterous ,,and ,,conjugial1 
n4 #ebc-eca4    ,the evil in which every
 one is principled1 is imputed to him   
after  death2 and so also the good1 n4  
#ebd4 ,the transference of the good of  
one  person into another is impossible1 
n4 #ebe4 ,imputation1 if by it is meant 
such transference1 is a frivolous term1 
n4 #ebf4 ,evil or good is imputed  to   
every one according to the quality of   

his will and of his  understanding1 n4  
#ebg-ebi4 ,thus adulterous love is      
imputed to every one1  n4 #ecj4 ,thus   
also conjugial love is imputed to every 
one1 n4 #eca4      ,,index ,,to ,,the   
,,memorable ,,relations4      ,conjugial
 love seen in its form with two         
conjugial partners1 who were  conveyed  
down from heaven in a chariot1 n4 #db1  
#dc4    ,three novitiates from the world
 receive information respecting         
marriages  in heaven1 n4 #dd4    ,on the
 chaste love of the sex1 n4 #ee4    ,on 
the temple of wisdom1 where the causes  
of beauty in the female sex  are        
discussed by wise ones1 n4 #ef4    ,on  
conjugial love with those who lived in  
the golden age1 n4 #ge4    ,on conjugial
 love with those who lived in the silver
 age1 n4 #gf4    ,on conjugial love with
 those who lived in the copper age1 n4  
#gg4    ,on conjugial love with those   
who lived in the iron age1 n4 #gh4      
,on conjugial love with those who lived 
after those ages1 n4 #gi1 #hj4    ,on   

the glorification of the ,lord by the   
angels in the heavens1 on  account of   
his advent1 and of conjugial love1 which
 is to be restored at  that time1 n4    
#ha4    ,on the precepts of the ,new    
,church1 n4 #hb4    ,on the origin of   
conjugial love1 and of its virtue or    
potency1 discussed  by an assembly of   
the wise from ,europe1 n4 #ajc1 #ajd4   
,on a paper let down from heaven to the 
earth1 on which was written1 ,the       
marriage of good and truth1 n4 #aae4    
,what the image and likeness of ,god is1
 and what the tree of life1 and  the    
tree of the knowledge of good and evil1 
n4 #acb-acf4    ,two angels out of the  
third heaven give information respecting
 conjugial  love there1 n4 #acg4    ,on 
the ancients in ,greece1 who inquired of
 strangers1 ,what news from the  earth8 
,also1 on men found in the woods1 n4    
#aea99-aed994    ,on the golden shower  
and hall1 where the wives said various  
things  respecting conjugial love1 n4   
#aee994    ,the opinion of the ancient  

sophi in ,greece respecting the life of 
men  after death1 n4 #ahb4    ,on the   
nuptial garden called ,adramandoni1     
where there was a conversation          
respecting the influx of conjugial love1
 n4 #ahc4    ,a declaration by the      
ancient sophi in ,greece respecting     
employments in  heaven1 n4 #bjg4    ,on 
the golden shower and hall1 where the   
wives again conversed  respecting       
conjugial love1 n4 #bjh4    ,on the     
judges who were influenced by           
friendship1 of whom it was  exclaimed1  
,o how just6 n4 #bca4    ,on the        
reasoners1 of whom it was exclaimed1 ,o 
how learned6 n4 #bcb4    ,on the        
confirmatory1 of whom it was exclaimed1 
,o how wise6 n4 #bcc4    ,on those who  
are in the love of ruling from the love 
of self1 n4  #bfa-bff4    ,on those who 
are in the love of possessing all things
 of the world1 n4  #bfg1 #bfh4    ,on   
,lucifer1 n4 #bfi4    ,on conjugial     
cold1 n4 #bgj4    ,on the seven wives   
sitting on a bed of roses1 who said     

various things  respecting conjugial    
love1 n4 #bic4    ,observations by the  
same wives on the prudence of women1 n4 
#bid4    ,a discussion what the soul is1
 and what is its quality1 n4 #cae4      
,on the garden1 where there was a       
conversation respecting the divine      
providence in regard to marriages1 n4   
#caf4    ,on the distinction between    
what is spiritual and what is natural1  
n4  #cbf-cbi4    ,discussions1 whether a
 woman who loves herself for her beauty1
 loves her  husband2 and whether a man  
who loves himself for his intelligence1 
loves  his wife1 n4 #ccj1 #cca4    ,on  
self-prudence1 n4 #cec4    ,on the      
perpetual faculty of loving a wife in   
heaven1 n4 #cee1 #cef4    ,a discussion1
 whether nature is of life1 or life of  
nature2 also  respecting the centre and 
expanse of life and nature1 n4 #chj4    
,orators delivering their sentiments on 
the origin of beauty in the  female sex1
 n4 #cha-chd4    ,that all things which 
exist and take place in the natural     

world1 are  from the ,lord through the  
spiritual world1 n4 #dae-dbb4    ,on the
 angels who were ignorant of the nature 
and meaning of adultery1  n4 #ddd4      
,on delight1 which is the universal of  
heaven and hell1 n4 #dfa4    ,on an     
adulterer who was taken up into heaven1 
and there saw things  inverted n4 #dgg4 
,on three priests who were accused by   
adulterers1 n4 #ejj4    ,that determined
 and confirmed adulterers do not        
acknowledge anything of  heaven and the 
church1 n4 #eba1 #ebb4    ,on the new   
things revealed by the ,lord1 n4 #ecb4  
,,index ,,to ,,conjugial ,,love4        
99       99       99       99       99  
,the ,numbers refer to the ,paragraphs1 
and not to the ,pages4           99     
99       99       99       99           
,,abomination ,,of ,,desolation4 ,matt4 
xxiv4 #ae1 signifies the falsification  
and deprivation of all truth1 #hj4      
,,absence in the spiritual world1 its   
cause1 #aga4    ,,action4--,in all      
conjunction by love there must be       

action1 reception1 and  reaction1 #bic4 
,from the will1 which in itself is      
spiritual1 actions  flow1 #bbj4         
,,activity is one of the moral virtues  
which respect life1 and enter into  it1 
#afd4 ,the activity of love makes a     
sense of delight1 #dfa4 ,the influx  of 
,love and wisdom from the ,lord is the  
essential activity from which  comes all
 delight1 #dfa4 ,from conjugial love1 as
 from a fountain1 issue  the activities 
and alacrities of life1 #bdi4           
,,actors4--,in heaven1 out of the       
cities1 are exhibited stage             
entertainments1 wherein the actors      
represent the various virtues and       
graces of moral life1 #ag1 #gi4         
,,actually1 #ff1 #ih1 #agh1 c4          
,obs4--,this expression is used to      
distinguish ,actualiter from  ,realiter1
 of which the author also makes use2    
thus between actually  and really1 there
 is the same distinction as between     
actual taken in  a philosophical sense1 
and real4    ,,acution4--,the spiritual 

purification of conjugial love may be   
compared  with the purification of      
natural spirits effected by chemists1   
and  called acution1 #ade4              
,,adam4--,in what his sin consisted1    
#ddd4 ,error of those who believe that  
,adam was wise and did good from        
himself1 and that this was his state of 
integrity1 #ace4 ,the evil in which each
 man is born1 is not derived            
hereditarily from ,adam1 but from his   
parents1 #ebe4 ,if it is believed  that 
the guilt of ,adam is inscribed on all  
the human race1 it is because  few      
reflect on any evil in themselves1 and  
thence know it1 #ebe4 ,adam and  man are
 one expression in the ,hebrew tongue1  
#aef994    ,,adjunction4--,the union of 
the soul and mind of one married partner
 to  those of the other1 is an actual   
adjunction1 and cannot possibly be      
dissolved1 #cba4 ,this adjunction is    
close and near according to the love1   
and approaching to contact with those   
who are principled in love truly        

conjugial1 #aeh4 ,it may be called      
spiritual cohabitation1 which takes     
place with married partners who love    
each other tenderly1 however remote     
their bodies may be from each other1    
#aeh4    ,,administrations in the       
spiritual world1 #bjg4 ,the discharge of
 them is  attended with delight1 #bjg4  
,,administrators4--,in the spiritual    
world there are administrators1 #bjg4   
,,adorations4--,why the ancients in     
their adorations turned their faces to  
the rising sun1 #cdb4    ,,adramandoni  
is the name of a garden in the spiritual
 world2 this word  signifies the delight
 of conjugial love1 #ahc4               
,,adulterers4--,as soon as a man        
actually becomes an adulterer1 heaven is
  closed to him1 #ejj4 ,adulterers      
become more and more not men1 #dcb4     
,there  are four kinds of               
adulterers3--#ast1 ,adulterers from a   
purposed principle  are those who are so
 from the lust of the will2 #b;d1       
adulterers from a  confirmed principle  

are those who are so from the persuasion
 of the  understanding2 #c;d1 adulterers
 from a deliberate principle are those  
who  are so from the allurements of the 
senses2 #dth1 adulterers from a         
non-deliberate principle are those who  
are not in the faculty or not in  the   
liberty of consulting the understanding1
 #dcb4 ,those of the two  former kinds  
become more and more not men1 but the   
two latter kinds  become men as they    
recede from those errors1 #dcb4         
,reasonings of  adulterers1 #ejj4 ,every
 unclean principle of hell is from      
adulterers1  #ejj1 #dgg4 ,whoever is in 
spiritual adultery is also in natural   
adultery1  #ebj4    ,,adulterers from a 
deliberate principle and from a         
non-deliberate  principle1 #dcb4        
,,adultery1 by1 is meant scortation     
opposite to marriage1 #dhj4 ,the        
horrible nature of adultery1 #dhc4      
,spiritual adultery is the connection   
of evil and the false1 #ebj4 ,adulteries
 are the complex of all evils1  #cef4   

,why hell in the total is called        
adultery1 #ebj4 ,there are three  genera
 of adulteries1 simple1 duplicate1 and  
triplicate1 #dgh1 #dhd4 ,there  are four
 degrees of adulteries1 according to    
which they have their  predications1    
their charges of blame1 and after death1
 their  imputations1 #dhe-dii3--ast1    
,adulteries of ignorance1 c41 #dhf1     
#dhg2 #b;d1  adulteries of lust1 #dhh1  
#dhi2 #c;d1 adulteries of the reason or 
understanding1 e41 #dij1 #dia2 #dth1    
adulteries of the will1 #dib1 #dic4 ,the
  distinction between adulteries of the 
will and those of the  understanding1   
#dij4 ,the adultery of the reason is    
less grievous than the  adultery of the 
will1 #dij4--;,accessories of adultery  
and aggravations of  it1 #ded4 ,adultery
 is the cause of divorce1 #bee4         
,representative of  adultery in its     
business1 #eba4    ,,affect4            
,obs4--,this word signifies to impress  
with affection either good or  bad4     
,,affections which are merely           

derivations of the love1 form the will1 
and  make and compose it1 #aig4 ,every  
affection of love belongs to the will1  
for what a man loves1 that he also      
wills1 #aif4 ,every affection has its   
delight1 #bgb4 ,affections1 with the    
thoughts thence derived1 appertain to   
the mind1 and sensations1 with the      
pleasures thence derived1 appertain  to 
the body1 #bgc4 ,in the natural world1  
almost all are capable of being  joined 
together as to external affections1 but 
not as to internal  affections1 if these
 disagree and appear1 #bgb4 ,in the     
spiritual world  all are conjoined as to
 internal affections1 but not according 
to  external1 unless these act in unity 
with the internal1 #bgc4 ,the           
affections according to which wedlock is
 commonly contracted in the  world1 are 
external1 #bgd2 but in that case they   
are not influenced by  internal         
affections1 which conjoin minds1 the    
bonds of wedlock are  loosed in the     
house1 #bge4 ,by internal affections are

 meant the mutual  inclinations which   
influence the mind of each of the       
parties from  heaven2 whereas by        
external affections are meant the       
inclinations which  influence the mind  
of each of the parties from the world1  
#bgg4 ,the  external affections by death
 follow the body1 and are entombed with 
it1  those only remaining which cohere  
with internal principles1 #cbj4 ,women  
were created by the ,lord affections of 
the wisdom of men1 #ef4 ,their          
affection of wisdom is essential beauty1
 #ef4 ,all the angels are  affections of
 love in a human form1 #db3 the ruling  
affection itself  shines forth from     
their faces2 and from their affection1  
and according  to it1 the kind and      
quality of their raiment is derived and 
determined1  #db4    ,,affliction1      
great1 ,matt4 xxiv4 #ba1 signifies the  
state of the church  infested by evils  
and falses1 #hj4    ,,afflux1 #bic4     
,obs4--,afflux is that which flows upon 
or towards1 and remains  generally in   

the external1 without penetrating       
interiorly1 ,a4,c41 n4  #giee4 ,efflux  
is that which flows from1 and is        
generally predicated of  that which     
proceeds from below upwards4 ,influx is 
that which flows  into1 or which        
penetrates interiorly1 provided it meets
 with no  obstacle2 it is generally used
 when speaking of that which comes from 
above1 thus from heaven1 that is1 from  
the ,lord through heaven4    ,,africans 
more intelligent than the learned of    
,europe1 #aad4    ,,age4--,the common   
states of a man's life are called       
infancy1 childhood1  youth1 manhood1 and
 old age1 #ahe4 ,unequal ages induce    
coldness in  marriage1 #bej4 ,in the    
heavens there is no inequality of age1  
all there  are in one flower of youth1  
and continue therein to eternity1 #bej4 
,golden age1 #ge4 ,silver age or period1
 #gf4 ,copper age1 #gg4 ,iron age1 #gh4 
,age of iron mixed with miry clay1 #gi4 
,age of gold1 #db1 #ge2 of silver1  #gf2
 of copper1 #gg2 of iron1 #gh2 of iron  

mixed with clay1 #gi4 ,the ages of      
gold1 silver1 and copper are anterior to
 the time of which we have any          
historical records1 #gc4 ,men of the    
golden age knew and acknowledged that   
they were forms receptive of life from  
,god1 and that on this account  wisdom  
was inscribed on their souls and hearts1
 and hence that they saw  truth from the
 light of truth1 and by truths perceived
 good from the  delight of the love     
thereof1 #aec994 ,all those who lived in
 the silver age  had intelligence       
grounded in spiritual truths1 and thence
 in natural  truths1 #gf4    ,,aid1     
mutual1 of husband and wife1 #agf4      
,,alacrity is one of those moral virtues
 which have respect to life1 and  enter 
into it1 #afd4    ,,alcohol4--,wisdom   
purified may be compared with alcohol1  
which is a  spirit highly rectified1    
#ade4    ,,alcoran1 #cdb4    ,,alpha1   
the1 and the ,omega4--,why the ,lord is 
so called1 #cbf4    ,,alphabet in the   
spiritual world1 each letter of it is   

significative1  #cbf4    ,,ambassador in
 the spiritual world discussing with two
 priests on the  subject of human       
prudence1 #ced4    ,,ancients4--,of     
marriages among the ancients1 and the   
most ancient1 #ge1  #gg4 ,the most      
ancient people in this world did not    
acknowledge any other  wisdom than the  
wisdom of life2 but the ancient people  
acknowledged the  wisdom of reason as   
wisdom1 #acj4 ,precepts concerning      
marriages left by  the ancient people to
 their posterity1 #gg4 ,angels are men2 
their form is  the human form1 #cj4     
,they appear to man when the eyes of his
 spirit are  opened1 #cj4 ,all the      
angels are affections of love in the    
human form1 #db4  ,angels who are loves1
 and thence wisdoms1 are called         
celestial1 and with  them conjugial love
 is celestial2 angels who are wisdoms1  
and thence  loves1 are called spiritual1
 and similar thereto is their conjugial 
principle1 #fd4 ,there are among the    
angels some of a simple1 and some of  a 

wise character1 and it is the part of   
the wise to judge1 when the  simple1    
from their simplicity and ignorance1 are
 doubtful about what is  just1 or       
through mistake wander from it1 #bjg4   
,every angel has conjugial  love with   
its virtue1 ability1 and delights1      
according to his  application to the    
genuine use in which he is1 #bjg4 ,every
 man has angels  associated to him from 
the ,lord1 and such is his conjunction  
with them1  that if they were taken     
away1 he would instantly fall to pieces1
 #djd4    ,,anger4--,why it is          
attributed to the ,lord1 #cff4          
,,animals4--,wonderful things           
conspicuous in the productions of       
animals1  #daf4 ,every animal is led by 
the love implanted in his science1 as a 
blind person is led through the streets 
by a dog1 #if4 ,see ,beasts4            
,,animus4--,by animus is meant the      
affections1 and thence the external     
inclinations1 which are principally     
insinuated after birth by education1    

social intercourse1 and consequent      
habits of life1 #bdf4    ,obs4--,these  
affections and inclinations constitute a
 sort of inferior  mind4                
,,antipathy4--,in the spiritual world1  
antipathies are not only felt1 but  also
 appear in the face1 the discourse1 and 
the gesture1 #bgc4 ,it is  otherwise in 
the natural world1 where antipathies may
 be concealed1 #bgb4  ,among certain    
married partners in the natural world1  
there is an  antipathy in their         
internals1 and an apparent sympathy in  
their  externals1 #bib4 ,antipathy      
derives its origin from the opposition  
of  spiritual spheres which emanate from
 subjects1 #aga4                        
,,antiquity4--,memorable things of      
antiquity seen in heaven amongst a      
nation that lived in the copper age1    
#gg4    ,,aorta1 #cae4    ,,apes4--,of  
those in hell who appear like apes1     
#eje4    ,,apocalypse4--,a voice from   
heaven commanded ,swedenborg to apply to
 the  work begun in the ,apocalypse1 and

 finish it within two years1 #ebb1 #ecb4
    ,,apoplexy4--,permanent infirmity1  
arising from apoplexy1 a cause of       
separation1 #bec1 #dgj4                 
,,appearance4--,spaces in the spiritual 
world are appearances2 distances1  also1
 and presences are appearances1 #aeh4   
,the appearances of distances  and      
presences there1 are according to the   
proximities1 relationships1  and        
affinities of love1 #aeh4 ,those things 
which1 from their origin1 are  celestial
 and spiritual1 are not in space1 but in
 the appearances of  space1 #aeh4       
,obs4--,those things which in the       
spiritual world are present to the      
sight of spirits and angels are called  
appearances2 those things are  called   
appearances1 because1 corresponding to  
the interiors of spirits  and of angels1
 they vary according to the states of   
those interiors4  ,there are real       
appearances and appearances unreal2 the 
unreal  appearances are those which do  
not correspond to the interiors4 ,see   

,heaven and ,hell4    ,,appropriation of
 evil how it is effected1 #dhi4         
,,arcana of wisdom respecting conjugial 
love2 it is important that they  should 
be discovered1 #dc4 ,arcana of conjugial
 love concealed with wives1  #aff1      
#aee991 #bic4 ,arcanum relative to      
conception1 which takes place though    
the souls of two married partners be    
disjoined1 #bde4 ,arcanum respecting    
the actual habitation of every man in   
some society1 either of heaven or  hell1
 #ecj4 ,arcana known to the ancients1   
and at this day lost1 #bbj4  ,arcana    
revealed1 which exceed in excellence all
 the arcana heretofore  revealed since  
the beginning of the church1 #ecb4      
,these arcana are yet  reputed on earth 
as of no value1 #ecc4    ,,architectonic
 ,,art1 the1 is in its essential        
perfection in heaven1 and  hence are    
derived all the rules of that art in the
 world1 #ab4    ,,aristippus1 #aea994   
,,aristotle1 #aea994    ,,armies of the 
,lord ,jehovah4 ,thus the most ancient  

people called  themselves1 #ge4         
,,artificers in the spiritual world1    
#bjg3 wonderful works which they        
execute there1 #bjg4    ,,as ,,from     
,,himself1 #acb1 #acd1 #bfi1 #cdj4      
,,assault4--,how love defends itself    
when assaulted1 #cfa4    ,,asses4--,of  
those who1 in the spiritual world1      
appear at a distance like  asses heavily
 laden1 #bcb4 ,blazing ass upon which a 
pope was seated in  hell1 #bfe4         
,,associate1 to4--,all in the heavens   
are associated according to  affinities 
and relationships of love1 and have     
habitations accordingly1  #ej4          
,,astronomy is one of those sciences by 
which an entrance is made into  things  
rational1 which are the ground of       
rational wisdom1 #afc4    ,,atheists1   
who are in the glory of reputation      
arising from self-love1 and  thence in a
 high conceit of their own intelligence1
 enjoy a more sublime  rationality than 
many others2 the reason why1 #bfi4 ,why 
the understanding  of atheists1 in      

spiritual light1 appeared open beneath  
but closed above1  #dba4    ,,athenaeum1
 city of1 in the spiritual world1       
#aea991 #ahb1 #bjg4 ,sports of  the     
,athenaeides1 #bjg4 ,these games were   
spiritual exercises1 #bjg4              
,,atmospheres4--,the world is           
distinguished into regions as to the    
atmospheres1 the lowest of which is the 
watery1 the next above is the  aerial1  
and still higher is the etherial1 above 
which there is also the  highest1 #ahh1 
,the reason why the atmosphere appears  
of a golden color in  the heaven in     
which the love of uses reigns1 #bff4    
,,aura4--,thus the superior atmosphere  
is named1 #ade4 ,the aura is the        
continent of celestial light and heat1  
or of the wisdom and love in  which the 
angels are principled1 #ade4 ,see       
,atmospheres4    ,,authoresses1         
learned4--,examination of their writings
 in the spiritual  world in their       
presence1 #age4    ,,aversion between   
married partners arises from spiritual  

cold1 #bcf4  ,whence arises aversion on 
the part of the husband towards the     
wife1 #cje4  ,aversion between married  
partners arises from a disunion of souls
 and a  disjunction of minds1 #bcf4     
,,back1 the4--,the sphere which issues  
forth from man encompasses him on  the  
back and on the breast1 lightly on the  
back1 but more densely on the  breast1  
#aga1 #bbd4 ,the effect of this on      
married partners1 who are of  different 
minds and discordant affections4 #aga4  
,,balance4--,love truly conjugal is like
 a balance in which the  inclinations   
for iterated marriages are made1 #cah4  
,the mind is kept  balancing to another 
marriage1 according to the degree of    
love in which  it was principled in the 
former marriage1 #cah4    ,,bank of     
roses1 #h1 #bid4    ,,bats1 in the      
spiritual world1 are correspondences and
 consequent  appearances of the thoughts
 of confirmators1 #bcc4    ,,bears      
signify those who read the ,word in the 
natural sense1 and see  truths therein1 

without understanding1 #aic4 ,those who 
only read the  ,word1 and imbibe thence 
nothing of doctrine1 appear at a        
distance1 in  the spiritual world1 like 
bears1 #gh4    ,,beasts are born into   
natural loves1 and thereby into sciences
  corresponding to them2 still they do  
not know1 think1 understand1 and  relish
 any sciences1 but are led through them 
by their loves1 almost as  blind persons
 are led through the streets by dogs1   
#acd4 ,beasts are born  into all the    
sciences of their loves1 thus into all  
that concerns their  nourishment1       
habitation1 love of the sex1 and the    
education of their  young1 #acc4        
,difference between man and beasts1     
#acc1 #acd4 ,every beast  corresponds to
 some quality1 either good or evil1 #gf4
 ,beasts in the  spiritual world are    
representative1 but in the natural world
 they are  real1 #acc4 ,wild beasts in  
the spiritual world are correspondences1
 and  thus representatives of the lusts 
in which the spirits are1 #gi4 ,the     

state of men compared with that of      
beasts1 #aea994 ,men like beasts1 found 
in the forests1 #aea994 ,beast-men1     
#bcc4    ,,beauty4--,the affection of   
wisdom is essential beauty1 #ef4 ,cause 
of  beauty in the female sex1 #ef4      
,women have a two-fold beauty1 one      
natural1  which is that of the face and 
the body1 and the other spiritual1 which
  is that of the love and manners1 #ccj4
 ,beauty in the spiritual world is  the 
form of the love and manners1 #ccj4     
,discussion on the beauty of  woman1    
#ccj4 ,origin of that beauty1 #chb-chd4 
,ineffable beauty of a wife  in the     
third heaven1 #db4    ,,bees4--,their   
wonderful instinct1 #dai4               
,,behind4--,in the spiritual world1 it  
is not allowed any one to stand  behind 
another1 and speak to him1 #ddd4        
,,beings4--,the desire to continue in   
its form is implanted by creation in    
all living beings1 #cfa4                
,,benevolence is one of those virtues   
which have respect to life and enter    

into it1 #afd4    ,,betrothings1 of1    
#bie-cad4 ,reasons of betrothings1 #cja4
 ,by betrothing  each party is prepared 
for conjugial love1 #cjb4 ,by           
betrothing1 the mind  of one is         
conjoined to the mind of the other1 so  
as to effect a marriage  of the spirit1 
previous to marriage1 #cjc1 #cje4 ,of   
betrothings in heaven1  #bj2 #ba4       
,,birds in the spiritual world are      
representative forms1 #gf4 ,every bird  
corresponds to some good or bad quality1
 #gf4    ,,birds ,,of ,,paradise4--,in  
heaven the forms under which the chaste 
delights  of conjugial love are         
presented to the view1 are birds of     
paradise1 c41  #dcj4 ,a pair of birds of
 paradise represent the middle region of
  conjugial love1 #bgj4                 
,,blessedness1 #fi1 #ahj4 ,love receives
 its blessedness from communication  by 
uses with others1 #bff4 ,the infinity of
 all blessedness is in the  ,lord1 #cce4
    ,,blessing of marriages by the      
priests1 #cjh    ,,blue4--,what the     

color blue signifies1 #gf4    ,,body1   
the material1 is composed of watery and 
earthy elements1 and of  aerial vapors  
thence arising1 #aib4 ,the material body
 of man is  overcharged with lusts1     
which are in it as dregs that           
precipitate  themselves to the bottom   
when the must of wine is clarified1     
#bgb4 ,such  are the constituent        
substances of which the bodies of men in
 the world  are composed1 #bgb4 ,the    
bodies of men viewed interiorly are     
merely forms  of their minds exteriorly 
organized to effect the purposes of the 
soul1  #caj4 ,see ,mind4 ,every thing   
which is done in the body is from a     
spiritual origin1 #bbj4 ,all things     
which are done in the body by man flow  
in from his spirit1 #caj4 ,man when     
stripped of his body is in his  internal
 affections1 which his body had before  
concealed1 #bgc4 ,what is  in the spirit
 as derived from the body does not long 
continue1 but the  love which is in the 
spirit and is derived from the body does

 continue1  #afb1 #aia4 ,marriages of   
the spirit ought to precede marriages of
 the  body1 #caj4    ,,bond4--,the      
internal or spiritual bond must keep the
 external or natural  in its order and  
tenor1 #cbj4 ,wives love the bonds of   
marriage if the men  do1 #bag4 ,unless  
the external affections are influenced  
by internal1  which conjoin minds1 the  
bonds of wedlock are loosed in the      
house1 #bge4    ,,books4--,in heaven1 as
 in the world1 there are books1 #bjg4   
,,born1 to be4--,man is born in total   
ignorance1 #acd4 ,every man by birth is 
merely corporeal1 and from corporeal he 
becomes natural more and more           
interiorly1 and thus rational1 and at   
length spiritual1 #ei1 #cje1 #ddg4 ,he  
becomes rational in proportion as he    
loves intelligence1 and spiritual  if he
 loves wisdom1 #id1 #ajb4 ,man is not   
born into any knowledge1 and if  he does
 not receive instruction from others1 is
 viler than a beast1 #cej4  ,man is born
 without sciences1 to the end that he   

may receive them all1  and he is born   
into no love1 to the intent that he may 
come into all  love1 #acd4 ,every man is
 born for heaven and no one for hell1   
and every  one comes into heaven 7by    
influence7 from the ,lord1 and into hell
 7by  influence7 from self1 #cej4       
,,breast1 the1 of man signifies wisdom1 
#aih4 ,all things which by  derivation  
from the soul and mind have their       
determination in the body1  first flow  
into the bosom1 #agi4 ,the breast is as 
it were a place of  public assembly1 and
 a royal council chamber1 and the body  
is as a  populous city around it1 #agi4 
,the sphere of the man's life           
encompasses  him more densely on the    
breast1 but lightly on the back1 #aga1  
#bbd4 ,see  ,back4    ,,brethren4--,the 
,lord calls those brethren and sisters  
who are of his  church1 #abj4           
,,bride4--,the church in the ,word is   
called the bride and wife1 #aag4        
,clothing of a bride in heaven1 #bj4    
,,bridegroom4--,the ,lord in the ,word  

is called the bridegroom and husband1   
#aag4 ,clothing of a bridegroom in      
heaven1 #bj4    ,,brimstone signifies   
the love of what is false1 #hj4 ,lakes  
of fire and  brimstone1 #gi1 #hj4       
,,cabinet of antiquities in the         
spiritual world1 #gg4    ,,calf1 a      
golden1 signifies the pleasure of the   
flesh1 #ece4    ,,cap1 a1 signifies     
intelligence1 #bic4 ,turreted cap1 #gh4 
,,carotid ,,arteries1 #cae4             
,,castigation4--,the spiritual          
purification of conjugial love may be   
compared with the purification of       
natural spirits effected by chemists1   
and named castigation1 #ade4            
,,cats4--,comparison concerning them1   
#eab4    ,,cause4--,see ,end4 ,to speak 
from causes is the speech of wisdom1    
#ge4  ,causes of coldness1 separations1 
and divorces in marriages1 #bcd-bfj4    
,causes of concubinage1 #dfg-dgd4       
,,causes1 the various1 of legitimate    
separation1 #bec1 #dgj4    ,,celebration
 of the ,lord from the ,word1 #ha4      

,,celestial4--,in proportion as a man   
loves his wife he becomes celestial  and
 internal1 #gg4    ,,celibacy ought not 
to be preferred to marriage1 #aef4      
,chastity cannot be  predicated of those
 who have renounced marriage by vows of 
perpetual  celibacy1 unless there be and
 remain in them the love of a life truly
  conjugial1 #aee4 ,the sphere of       
perpetual celibacy infests the sphere of
  conjugial love1 which is the very     
essential sphere of heaven1 #ed4 ,those 
who live in celibacy1 if they are       
spiritual1 are on the side of heaven1   
#ed4 ,those who in the world have lived 
a single life1 and have altogether      
alienated their minds from marriage1 in 
case they be spiritual1 remain  single2 
but if natural1 they become             
whoremongers1 #ed4 ,for those who in    
their single state have desired         
marriage1 and have solicited it without 
success1 if they are spiritual1 blessed 
marriages are provided1 but not  until  
the2 come into heaven1 #ed4    ,,centre 

of nature and of life1 #chj4            
,,cerberus1 #gi4    ,,cerebellum1 the1  
is beneath the hinder part of the head1 
and is designed  for love and the goods 
thereof1 #ddd4    ,,cerebrum1 the1 is   
beneath the anterior and upper part of  
the head1 and  is designed for wisdom   
and the truths thereof1 #ddd4           
,,change1 the1 of the state of life     
which takes place with men and with     
women by marriage1 #ahd-bjf4 ,by changes
 of the state of life are meant  changes
 of quality as to the things            
appertaining to the understanding1  and 
as to those appertaining to the will1   
#ahd4 ,the changes which take  place in 
man's internal principles are more      
perfectly continuous than  those which  
take place in his external principles1  
#ahe4 ,the changes  which take place in 
internal principles are changes of the  
state of the  will as to affections1 and
 changes of the state of the            
understanding as  to thoughts1 #ahe4    
,the changes of these two faculties are 

perpetual with  man from infancy even to
 the end of his life1 and afterwards to 
eternity1 #ahe4 ,these changes differ in
 the case of men and in the case  of    
women1 #ahg4    ,,charges of blame are  
made by a judge according to the law1   
#dhe4  ,difference between predications1
 charges of blame1 and imputations1     
#dhe4    ,,chariot1 a1 signifies the    
doctrine of truth1 #gf4    ,,charity is 
love1 #aj4    ,,charity ,,and           
,,faith4--,good has relation to charity1
 and truth to faith1  #aae1 #abd4 ,to   
live well is charity1 and to believe    
well is faith1 #bcc4  ,charity and faith
 are the life of ,god in man1 #ace4     
,,chaste ,,principle1 concerning the1   
and the non-chaste1 #ach-aef4 ,the      
chaste principle and the non-chaste are 
predicated solely of marriages1  and of 
such things as relate to marriages1     
#aci4 ,the ,christian conjugial         
principle alone is chaste1 #adb4 ,see   
,conjugial4    ,,chastity ,,of          
,,marriage1 #ach1 and following4 ,see   

,contents4 ,the chastity  of marriage   
exists by a total abdication of what is 
opposed to it from a  principle of      
religion1 #adg-adi4 ,the purity of      
conjugial love is what is  called       
chastity1 #aci4 ,love truly conjugial is
 essential chastity1 #aci1  #adc4       
,non-chastity is a removal of what is   
unchaste from what is chaste1  #ach4    
,,chemistry is one of the sciences by   
which1 as by doors1 an entrance is  made
 into things rational1 which are the    
ground of rational wisdom1 #afc4        
,,chemists4--,spiritual purification    
compared to the natural purification  of
 spirits effected by chemists1 #ade4    
,,children born of parents who are      
principled in love truly conjugial1     
derive from their parents the conjugial 
principle of good and truth1  #bjb-bje4 
,infants in heaven become men of stature
 and comeliness1  according to the      
increments of intelligence with them2 it
 is otherwise  with infants on earth1   
#ahg4 ,when they have attained the      

stature of young  men of eighteen1 and  
young girls of fifteen years of age1 in 
this world1  then marriages are provided
 by the ,lord for them1 #ddd4 ,the love 
of  infants remains after death1        
especially with women1 #daj4 ,infants   
are  educated under the ,lord's auspices
 by such women1 #daa4 ,little children  
in the ,word signify those who are in   
innocence1 #dad4 ,the love of infants   
corresponds to the defence of good and  
truth1 #abg4    ,,christ4--,the kingdom 
of ,christ1 which is heaven1 is a       
kingdom of uses1  #g4 ,to reign with    
,christ signifies to be wise1 and to    
perform uses1 #g4    ,,christian4--,love
 truly conjugial with its delights can  
only exist among  those who are of the  
,christian church1 #ccg4 ,not a single  
person  throughout the ,christian world 
is acquainted with the true nature of   
heavenly joy and eternal happiness1 #d4 
,,chrysalises1 #dah4    ,,church1 the1  
is from the ,lord1 and exists with those
 who come to ,him1  and live according  

to ,his precepts1 #abi4 ,the church is  
the ,lord's  kingdom in the world1      
corresponding to his kingdom in the     
heavens2 and  also the ,lord conjoins   
them together1 that they may make a one1
 #dca4 ,the  church in general and in   
particular is a marriage of good and of 
truth1  #aae4 ,the church with man is   
formed by the ,lord by means of truths  
to  which good is adjoined1 #abb-abd4   
,the church with its goods and truths   
can never exist but with those who live 
in love truly conjugial with one  wife1 
#gf4 ,the church is of both sexes1 #ba4 
,the husband and wife together  are the 
church2 with these the church first     
implanted in the man and by  the man in 
the wife1 #abe4 ,how the church is      
formed by the ,lord with two  married   
partners1 and how conjugial love is     
formed thereby1 #fh4 ,the  origin of the
 church and of conjugial love are in one
 place of abode1  #bch4    ,,circe1     
#eba4    ,,circle4--,what circles round 
the head represent in the spiritual     

life1  #bfi4 ,circle and increasing     
progression of conjugial love1 #gh4     
,,circumstances and contingencies vary  
every thing1 #dhe4 ,the quality of      
every deed1 and in general the quality  
of every thing1 depends upon            
circumstances1 #dhg4    ,,civil things  
have relation to the world1 they are    
statutes1 laws1 and  rules1 which bind  
men1 so that a civil society and state  
may be composed  of them in a           
well-connected order1 #acj4 ,civil      
things with man reside  beneath         
spiritual things1 and above natural     
things1 #acj4    ,,civility is one of   
the moral virtues which have respect to 
life1 and  enter into it1 #afd4 ,in     
heaven they show each other every token 
of  civility1 #af4    ,,clay mixed with 
iron1 #gi4    ,,cohabit1 to4--,when     
married partners have lived in love     
truly conjugial1  the spirit of the     
deceased cohabits continually with that 
of the  survivor1 and this even to the  
death of the latter1 #cba4              

,,cohabitation1 spiritual1 takes place  
with married partners who love each     
other tenderly1 however remote their    
bodies may be from each other1 #aeh4    
,see ,adjunction4 ,internal and external
 cohabitation1 #cbb4 ,with those  who   
are principled in love truly conjugial  
the happiness of cohabitation           
increases1 but it decreases with those  
who are not principled in  conjugial    
love1 #bac4    ,,cohobation4--,the      
spiritual purification of conjugial love
 may be  compared to the purification of
 natural spirits1 as effected by        
chemists1 and called cohobation1 #ade4  
,,cold4--,spirits merely natural grow   
intensely cold while they apply         
themselves to the side of some angel1   
who is in a state of love1 #bce4        
,spiritual cold in marriages is a       
disunion of souls1 #bcf4 ,causes of cold
  in marriages1 #bcg-bej4 ,cold arises  
from various causes1 internal1          
external1 and accidental1 all of which  
originate in a dissimilitude of         

internal inclinations1 #bge4 ,spiritual 
cold is the privation of spiritual      
heat1 #bhe4 ,whence it arises1 #bce4    
,whence conjugial cold arises1 #bid4    
,every one who is insane in spiritual   
things is cold towards his wife1  and   
warm towards harlots1 #bid4             
,,column4--,comparison of successive and
 simultaneous order to a column of      
steps1 which1 when it subsides1 becomes 
a body ushering in a plane1 #cad4       
,,communications4--,after death1 married
 pairs enjoy similar communications     
with each other as in the world1 #ea4   
,,conatus is the very essence of motion1
 #bae4 ,from the endeavor of the two    
principles of good and truth to join    
themselves together into one1  conjugial
 love exists by derivation1 #bhh4       
,,conceptions4--,between the disjoined  
souls of married partners there is      
effected conjunction in a middle love1  
otherwise there would be no             
conceptions1 #bde4    ,,concerts of     
music and singing in the heavens1 #ag4  

,,conclude1 to1 from an interior and    
prior principle1 is to conclude from    
ends and causes to effects1 which is    
according to order2 but to conclude     
from an exterior or posterior principle1
 is to conclude from effects to  causes 
and ends1 which is contrary to order1   
#djh4    ,,concubinage1 #dfb-dgf4       
,difference between concubinage and     
pellicacy1 #dfb4  ,see ,pellicacy4      
,there are two kinds of concubinage     
which differ  exceedingly from each     
other1 the one conjointly with a wife1  
the other  apart from a wife1 #dfc4     
,concubinage conjointly with a wife is  
illicit to  ,christians and detestable1 
#dfd4 ,see also #dfg1 #dgf4             
,,concubine1 #dfb4    ,,concupiscence1  
concerning1 #bfg4 ,every one is by truth
 interiorly in  concupiscence1 but by   
education exteriorly in intelligence1   
#bfg4  ,interesting particulars         
concerning concupiscence not visionary  
or  fantastic1 in which all men are     
born1 #bfi4 ,all the concupiscences of  

evil reside in the lowest region of the 
mind1 which is called the  natural2 but 
in the region above1 which is called the
 spiritual1 there  are not any          
concupiscences of evil1 #cje4 ,in every 
thing that proceeds  from the natural   
man there is concupiscence1 #ddh4       
,imputation of  concupiscence1 #dee4 ,in
 the spiritual world every evil         
concupiscence  presents a likeness of   
itself in some form1 which is not       
perceived by  those who are in the      
concupiscence1 but by those who are at a
 distance1  #eba4    ,,confidence1 full1
 is in conjugial love1 and is derived   
from it1 #ahj4  ,full confidence relates
 to the heart1 #ahj4    ,,confines ,,of 
,,heaven4--,those who enter into        
extra-conjugial life are sent  to their 
like1 on the confines of heaven1 #aee4  
,,confirm1 to4--,the understanding alone
 confirms1 and when it confirms it      
engages the will to its party1 #dia4    
,every one can confirm evil equally  as 
well as good1 in like manner what is    

false as well as what is true4  ,the    
reason why the confirmation of evil is  
perceived with more delight  than the   
confirmation of good1 and the           
confirmation of what is false  with     
greater lucidity than the confirmation  
of what is true1 #dia4  ,intelligence   
does not consist in being able to       
confirm whatever a man  pleases1 but in 
being able to see that what is true is  
true1 and that  what is false is false1 
#bcc4 ,every one may confirm himself in 
favor of  the divine principle or       
,being1 by the visible things of nature1
 #daf-dai4  ,those who confirm          
themselves in favor of a divine         
principle or ,being1  attend to the     
wonderful things which are conspicuous  
in the productions  both of vegetables  
and animals1 #daf4 ,those who had       
confirmed themselves  in favor of       
nature1 by what is visible in this      
world1 so as to become  atheists1       
appeared in spiritual light with the    
understanding open  beneath1 but closed 

above1 #dba4    ,,confirmations are     
effected by reasonings1 which the mind  
seizes for its  use1 deriving them      
either from its superior region or its  
inferior1 #dia4  ,the form of the human 
mind is according to confirmations      
turned towards  heaven1 if its          
confirmations are in favor of marriages1
 but turned to  hell1 if they are in    
favor of adulteries1 #dia4              
,confirmations of  falsities1 so as to  
make them appear like truths1 are       
represented in the  spiritual world     
under the forms of birds of night1 #bcc4
 ,see ,to  ,confirm4                    
,,confirmators4--,they are called such  
in the spiritual world who cannot at    
all see whether truth be truth1 but yet 
can make whatever they will to  be      
truth1 #bcc4 ,their fate in the other   
life1 #bcc4    ,,conjugial ,,pairs4--,it
 is provided by the ,lord that conjugial
 pairs be  born1 and that these pairs be
 continually educated for marriage1     
neither  the maiden nor the youth       

knowing any thing of the matter1 #caf4  
,,conjugial ,,principle1 the1 of good   
and truth is implanted from creation  in
 every soul1 and also in the principles 
derived from the soul1 #bjd4  ,the      
conjugial principle fills the universe  
from first principles to  last1 and from
 a man even to a worm1 #bjd4 ,it is     
inscribed on the soul1  to the end that 
soul may be propagated from soul1 #bcf4 
,it is inscribed  on both sexes from    
inmost principles to ultimates1 and a   
man's quality  as to his thoughts and   
affections1 and consequently as to his  
bodily  actions and behavior1 is        
according to that principle1 #adj4 ,in  
every  substance1 even the smallest1    
there is a conjugial principle1 #caf4   
,in  the minutest things with man1 both 
male and female1 there is a conjugial   
principle3 still the conjugial principle
 with the male is different from  what  
it is with the female1 #caf4 ,there is  
implanted in every man from  creation1  
and consequently from his birth1 an     

internal conjugial  principle1 and an   
external conjugial principle2 man comes 
first into the  latter1 and as he       
becomes spiritual he comes into the     
former4 #adh1 #ahh4  ,children derive   
from their parents the conjugial        
principle of good and  truth1 for it is 
that principle which flows into man from
 the ,lord1 and  constitutes his human  
life1 #bjc4 ,the conjugial human        
principle ever goes  hand in hand with  
religion1 #hj4 ,this conjugial principle
 is the desire  of living with one wife1
 and every ,christian has this desire   
according  to his religion1 #hj4 ,the   
,christian conjugial principle alone is 
chaste1  #adb4 ,by the ,christian       
conjugial principle is meant the        
marriage of one  man with one wife1     
#adb4 ,the conjugial principle of one   
man with one  wife1 is the storehouse of
 human life1 and the reservoir of the   
,christian religion1 #deg1 #deh4 ,the   
conjugial principle is like a scale in  
which conjugial love is weighed1 #eca4  

,,conjunction4--,in every part1 and even
 in every particular1 there is a        
principle tending to conjunction1 #cc1  
#cg2 it was implanted from  creation1   
and thence remains perpetually1 #cg4    
,the conjunctive principle  lies        
concealed in every part of the male1 and
 in every part of the  female1 #cg1 #df4
 ,in the male conjugial principle there 
is what is  conjunctive with the female 
conjugial principle1 and vice versa1    
even  in the minutest things1 #caf4     
,,conjunction of souls and minds by     
marriage1 so that they are no longer    
two but one flesh1 #aef1 #aha4          
,spiritual conjunction cannot possibly  
be  dissolved1 #cba4 ,how there is a    
conjunction of the created universe with
  its ,creator1 and by conjunction      
everlasting conservation1 #he4 ,there is
  conjunction with the ,lord by a life  
according to his commandments1 #cda4    
,there is no conjunction unless it be   
reciprocal1 for conjunction on one      
part1 and not on the other in its turn1 

is dissolved of itself1 #fa4            
,,connection1 the connubial1 of what is 
evil and false is the spiritual  origin 
of adultery1 #dbh1 #ebj4 ,it is the     
anti-church1 #dig4 ,in hell all  are in 
this conmibium1 #ebj4    ,,connubial    
,,principle1 the1 of what is evil and   
false1 is the opposite of  the conjugial
 principle of good and truth1 #bjc4     
,beneath heaven there are  only nuptial 
connections which are tied and loosed1  
#aib4    ,,conscience is a spiritual    
virtue which flows from love towards    
,god1 and  love towards the neighbor1   
#afd4 ,see ,to ,flow4                   
,,conscientiousness in regard to        
marriage1 #bga4    ,,consecration of    
marriages1 #cjh4    ,,consent           
constitutes marriage and initiates the  
spirit into conjugial  love1 #bii4      
,consent against the will1 or extorted1 
does not initiate the  spirit1 #bii4    
,,consociation1 #de1 #aec994            
,,consummation of the ,age1 signifies   
the last time or end of the church1     

#hj4    ,,contempt between married      
partners springs from disunion of souls1
 #bcf4    ,,contingencies and           
circumstances vary every thing1 #dhe1   
#dhh4    ,,contraries arise from an     
opposite principle in contrariety       
thereto1 #dbe4    ,,conviction of the   
spirit of man1 how it is effected1 #bie4
 ,those things  in which the spirit is  
convinced1 obtain a place above those   
which1  without consulting reason1 enter
 from authority1 and from the faith of  
authority1 #bie4    ,,copper1 the1      
signifies natural good1 #gg4 ,the age or
 period of copper1  #gg4    ,,corpora   
,,striata1 #cae4    ,,corporeal         
,,principle1 the1 is like ground wherein
 things natural1  rational1 and         
spiritual1 are implanted in their order1
 #ei4 ,man is born  corporeal as a worm1
 and he remains corporeal1 unless he    
learns to know1  to understand1 and to  
be wise from others1 #acc4 ,every man by
 birth is  merely corporeal1 and from   
corporeal he becomes natural more and   

more  interiorly1 and thus rational1 and
 at length spiritual1 #ei1 #adh4 ,by    
corporeal men are properly meant those  
who love only themselves1 placing  their
 heart in the quest of honor1 #dif2 they
 immerse all things of the  will1 and   
consequently of the understanding in the
 body1 and look  backward at themselves 
from others1 and love only what is      
proper to  themselves1 #dif4 ,corporeal 
spirits1 #die4    ,,correspondences1    
#gf1 #abg1 #cdb1 #ecb4 ,concerning the  
correspondence of the  marriage of the  
,lord and the church1 #aaf4 ,there is a 
correspondence of  conjugial love with  
the marriage of the ,lord and the       
church1 #fb4 ,of the  correspondence of 
the opposite with the violation of      
spiritual marriage1  #eae4 ,see ,science
 of ,correspondences4    ,,cortical     
substance of the brain1 #cae4           
,,courage is one of the moral virtues   
which have respect to life and enter    
into it1 #afd4    ,,covenant signifies  
conjunction1 #abh4 ,as the ,word is the 

medium of  conjunction1 it is therefore 
called the old and the new covenant1    
#abh4  ,the covenant between ,jehovah   
and the heavens1 #ge4    ,,crab1        
the4--,what it is to think as a crab    
walks1 #bie4    ,,create1 to4--,why man 
was so created that whatever he wills1  
thinks1 and  does1 appears to him as in 
himself1 and thereby from himself1 #ddd4
 ,how  man1 created a form of ,god1     
could be changed into a form of the     
devil1  #aec994    ,,creation cannot be 
from any other source than from divine  
love1 by  divine wisdom in divine use1  
#ahc4 ,all fructifications1             
propagations1 and  prolifications1 are  
continuations of creation1 #ahc4 ,the   
creation returns  to the ,creator1      
through the angelic heaven which is     
composed of the  human race1 #he4       
,creation of man for conjugial love1    
#ff4    ,,crocodiles1 in the spiritual  
world1 represent the deceit and cunning 
of  the inhabitants1 #gi4    ,,crowns of
 flowers on the head1 #ahc4 ,the crown  

of chastity1 #ejc4    ,,cupidities1 the1
 of the flesh are nothing but the       
conglomerated  concupiscences of what is
 evil and false1 #ddj4    ,,customary   
,,rites1 there are1 which are merely    
formal1 and there are  others which at  
the same time are also essential2 among 
the latter are  the nuptials1 #cjf4     
,nuptials are to be reckoned among      
essentials1 #cjf4    ,,danes1 the1 #ajc1
 #aaa4    ,,darkness of the north       
signifies dulness of mind and ignorance 
of truth1  #gg4                         
,,daughters-,,in-,,law4--,what daughters
 and sons-in-law signify in the ,word1  
#abj4    ,,daughters1 in the ,word1     
signifies the goods of the church1 #abj1
 #bbj4    ,,death4--,man after death is 
perfectly a man1 yea1 more perfectly a  
man  than before in the world1 #ahb4    
,,decalogue1 why the1 was promulgated by
 ,jehovah ,god upon ,mount ,sinai with  
a stupendous miracle1 #cea4             
,,decantation4--,the purification of    
conjugial love may be compared with  the

 purification of natural spirits1 as    
effected by the chemists1 and  called   
decantation1 #ade4    ,,deceased4--,when
 married partners have lived in love    
truly conjugial1 the  spirit of the     
deceased cohabits continually with that 
of the survivor1  and this even to the  
death of the latter1 #cba4              
,,declaration1 the1 of love belongs to  
the men1 #bif4    ,,defecation4--,the   
purification of conjugial love may be   
compared with the  purification of      
natural spirits1 as effected by the     
chemists1 and called  defecation1 #ade4 
,,degrees4--,there are three degrees of 
life1 and hence there are three         
heavens1 and the human mind is          
distinguished into those degrees1 hence 
man corresponds to the three heavens1   
#ecb4 ,heretofore the distinction of    
degrees in relation to greater and less 
has been known1 but not in  relation to 
prior and posterior1 #ecb4 ,there are   
three degrees of the  natural man2 the  
first degree is that properly meant by  

the natural1 the  second the sensual1   
and the third the corporeal1 #dif4      
,adulteries change  men into these      
degenerate degrees1 #dif4 ,four degrees 
of adulteries1  #dhe-did4 ,violations of
 the ,word and the church correspond to 
the  prohibited degrees enumerated in   
,levit41 ch4 xviii41 #eai4              
,,delights1 all1 whatever1 of which man 
has any sensation1 are delights of  his 
love1 #fh4 ,by delights love manifests  
itself1 yea1 exists and lives1  #fh4    
,delights follow use1 and are also      
communicated to man according to  the   
love thereof1 #fh4 ,the love of use     
derives its essence from love1 and  its 
existence from wisdom4 ,the love of use1
 which derives its origin  from love by 
wisdom1 is the love and life of all     
celestial joys1 #fc4 ,the  activity of  
love makes the sense of delight3 its    
activity in heaven is  with wisdom1 its 
activity in hell is with insanity3 each 
in its objects  presents delights1 #dfa4
 ,delight is the all of life to all in  

heaven1 and  to all in hell1 #dfa4      
,delights are exalted in the same degree
 that love  is exalted1 and also in the 
degree that the incident affections     
touch  the ruling love more nearly1 #fh4
 ,every delight of love1 in the         
spiritual  world1 is presented to the   
sight under various appearances1 to the 
sense  under various odors1 and to the  
view under various forms of beasts and  
birds1 #dcj4 ,delights of love truly    
conjugial1 #fh4    ,,delights1 external1
 without internal have no soul1 #h4     
,every delight  without its             
corresponding soul continually grows    
more and more languid  and dull1 and    
fatigues the mind 7animus7 more than    
labor1 #h4 ,the  delight of the soul is 
derived from love and wisdom proceeding 
from the  ,lord1 #h4 ,this delight      
enters into the soul by influx from the 
,lord1 and  descends through the        
superior and inferior regions of the    
mind into all  the senses of the body1  
and in them is complete and full1 #h4   

,in  conjugial love are collated all    
joys and delights from first to last1   
#fh1 #fi4 ,the delights of conjugial    
love are the same with the delights of  
wisdom1 #bic1 #bid4 ,they proceed from  
the ,lord1 and now thence into the      
souls of men 7homines71 and through     
their souls into their minds1 and  there
 into the interior affections and       
thoughts1 and thence into the  body1    
#ahc1 #fi1 #add1 #aee991 #aic4 ,as good 
is one with truth in spiritual          
marriage1 so wives desire to be one with
 their husband2 and hence arise         
conjugial delights with them1 #aih4     
,paradisiacal delights1 #h4 ,the        
delights of conjugial love ascend to the
 highest heaven1 and in the way         
thither1 and there1 join themselves with
 the delights of all heavenly  loves1   
and thereby enter into their happiness1 
and endure forever1 #bid4               
,,delirium4--,an eminent degree of      
delirium is occasioned by truths which  
are falsified until they are believed to

 be wisdom1 #bab4 ,delirium in  which   
those are1 in the spiritual world1 who  
have been in the  unrestrained love of  
self and the world1 #bfg4               
,,democritus1 #ahb4    ,,demosthenes1   
#ahb4    ,,devils4--,those are called   
devils who have lived wickedly1 and     
thereby  rejected all acknowledgment of 
,god from their hearts1 #chj4 ,see      
,satans4  ,with adulterers who are      
called devils1 the will is the principal
 agent1  and with those who are called  
satans1 the understanding is the        
principal  agent1 #dib4 ,devil of a     
frightful form1 #bfc4    ,,difference   
between the spiritual and the natural1  
#cbf-cbi4    ,,dignities1 concerning1 in
 heaven1 #g1 #bff1 there they do not    
prefer  dignity to use but the          
excellence of use to dignity1 #bej4     
,,diogenes1 #ahb4    ,,disciples1 the   
twelve1 together represented the church 
as to all its  constituent principles1  
#aai4 ,who they are who are called      
disciples of  the ,lord in the spiritual

 world1 #bfa4    ,,discord between      
married partners arises from spiritual  
cold1 #bcf4    ,,discourse1 man's1 in   
itself is such as is the thought of his 
understanding which produces it1 #ebg4  
,discourse itself is grounded in  the   
thought of the understanding1 and the   
tone of the voice is grounded  in the   
will affection1 #adj4 ,speech which is  
said to flow from the  thought1 flows   
not from the thought1 but from the      
affection through the  thought1 #cf4    
,spiritual language with representatives
 fully expresses  what is intended to be
 said1 and many things in a moment1     
#dha4  ,conversation in the spiritual   
world may be heard by a distant person  
as  if he were present1 #eba4 ,frequent 
discourse from the memory and from      
recollection1 and not at the same time  
from thought and intelligence1  induces 
a kind of faith1 #dae4    ,,disjunction1
 all1 derives its origin from the       
opposition of spiritual  spheres1 which 
emanate from their subjects1 #aga4      

,,dissimilitudes in the spiritual world 
are separated1 #bgc4 ,see  ,likeness4   
,,distances4--,spheres cause distances  
in the spiritual world1 #aga4           
,distances in the spiritual world are   
appearances according to the states  of 
mind1 #gh4    ,,distinction1            
characteristic1 of the woman and the    
man1 #bag4                              
,,diversities4--,distinction between    
varieties and diversities4 ,there are   
varieties between those things which are
 of one genus1 or of one  species1 also 
between the genera and species2 but     
there is a diversity  between those     
things which are in the opposite        
principle1 #cbd4 ,in heaven  there is   
infinite variety1 and in hell infinite  
diversity1 #cbd4    ,,divided4--,every  
thing divided is more and more multiple1
 and not more  and more simple1 because 
what is continually divided approaches  
nearer  and nearer to the ,infinite1 in 
which all things are infinitely1 #cbi4  
,,divine ,,good ,,and ,,truth4--,the    

divine good is the esse of the divine   
substance1 and the divine truth is the  
existere of the divine  substance1 #aae4
 ,the divine good and truth proceed as  
one from the ,lord1  #hg4 ,the ,lord    
,god1 the ,creator1 is essential divine 
good1 and essential  divine truth1 #hd4 
,the divine truth in the ,word is united
 to the divine  good1 #abi4 ,all divine 
truth in the heavens gives forth light1 
#gg4    ,,divine ,,essence1 the1 is     
composed of love1 wisdom1 and use1 #ahc4
 ,nothing  but what is of the divine    
essence can proceed from the ,lord1 and 
flow  into the inmost principle of man1 
#ahc4 ,there is not any essence without 
a form1 nor any form without an essence1
 #hg4    ,,divine ,,love ,,and          
,,wisdom4--,in the ,lord ,god1 the      
,creator1 there are divine  love and    
,divine ,wisdom1 #hd4                   
,,divisible4--,every grain of thought1  
and every drop of affection1 is         
divisible ad infinitum3 in proportion as
 his ideas are divisible man  is wise1  

#cbi4 ,every thing is divisible in      
infinitum1 #ahe4    ,,divorce1 by1 is   
meant the abolition of the conjugial    
covenant1 and  thence a plenary         
separation1 and after this an entire    
liberty to marry  another wife1 #dfh4   
,the only cause of divorce is adultery1 
according to  the ,lord's precept4      
,matt4 xix4 #i1 #bee1 #dfh4             
,,doctrinals of the ,new ,church in five
 precepts1 #hb4    ,,dogs in the        
spiritual world represent the lusts in  
which the inhabitants  are principled1  
#gi4 ,who those are who appear like dogs
 of indulgences1  #eje4    ,,doves1     
turtle4--,in heaven1 the appearances    
under which the chaste  delights of     
conjugial love are presented to the     
view1 are turtle-doves1  c41 #dcj4 ,a   
pair of turtle-doves represents         
conjugial love of the  highest region1  
#bgj4    ,,dragons in the spiritual     
world represent the falsities and       
depraved  inclinations of the           
inhabitants to those things which       

appertain to  idolatrous worship1 #gi4  
,,dress of a bridegroom and bride during
 their marriage in heaven1 #bj1 #ba4    
,,drink1 to1 water from the fountain    
signifies to be instructed concerning   
truths1 and by truths concerning goods1 
and thereby to grow wise1 #ahb4         
,,drinks4--,in the heaven as well as in 
the world there are drinks1 #f4 ,see    
,food4    ,,drunkenness1 #beb1 #dgb4    
,,dura-,,mater1 #cae4                   
,,duties4--,there are duties proper to  
the man1 and duties proper to the  wife1
 #agd4 ,in the duties proper to the men1
 the primary agent is  understanding1   
thought1 and wisdom2 whereas in the     
duties proper to the  wives1 the primary
 agent is will1 affection1 and love1    
#age4    ,,ear1 the1 does not hear and  
discern the harmonies of tunes in       
singing1  and the concordances of the   
articulation of sounds in discourse1 but
 the  spirit1 #ddj4 ,in heaven the right
 ear is the good of hearing1 and the    
left the truth thereof1 #caf4           

,,earth1 the1 or ground is the common   
mother of all vegetables1 #bjf1 #cig2   
and of all minerals1 #cig4    ,,earth1  
the lower1 in the spiritual world1 is   
next above hell1 #bca4    ,,earth1 or   
country1 #ac1 #bg1 #cg1 #di1 #fi1 #ga1  
#add1 #cbj1 c4    ,,ease1 by1 and sloth 
the mind grows stupid and the body      
torpid1 and the  whole man becomes      
insensible to every vital love1         
especially to  conjugial love1 #bdi4    
,,east1 the4--,the ,lord is the ,east1  
because he is in the sun there1 #bfa4   
,,eat1 to1 of the tree of life1 in a    
spiritual sense1 is to be intelligent   
and wise from the ,lord2 and to eat of  
the tree of knowledge of good and  evil1
 signifies to be intelligent and wise   
from self1 #cec4 ,to eat of the  tree of
 life1 is to receive eternal life2 to   
eat of the tree of  knowledge of good   
and evil1 is to receive damnation1 #ace1
 #ddd4    ,,ecclesiastical ,,order1 the1
 on the earth minister those things     
which  appertain to the ,lord's priestly

 character1 #cjh4 ,what is the nature of
  ecclesiastical self-love1 #bfd4 ,they 
aspire to be gods1 so far as that  love 
is unrestrained4 #bfd4    ,,eden4--,see 
,garden4    ,,education of children in  
the spiritual world1 #daa-dac4          
,,effect4--,see ,end4    ,,effigy4--,two
 married partners1 between or in whom   
conjugial love  subsists1 are an effigy 
and form of it1 #fe4 ,in the spiritual  
world the  faces of spirits become the  
effigies of their internal affections1  
#bgc4    ,,election belongs to the man  
and not to the woman1 #bif4 ,the women  
have  the right of election of one of   
their suitors1 #bif4                    
,,elevation4--,with men there is an     
elevation of the mind into superior     
light1 and with women elevation of the  
mind into superior heat1 #ahh4          
,elevation into superior light with men 
is elevation into superior              
intelligence1 and thence into wisdom1 in
 which also there are ascending  degrees
 of elevation1 #ahh4 ,the elevation into

 superior heat with women  is an        
elevation into chaster and purer        
conjugial love1 and continually  towards
 the conjugial principle1 which from    
creation lies concealed in  their inmost
 principles1 #ahh4 ,these elevations    
considered in themselves  are openings  
of the mind1 #ahh4    ,,elysian         
,,fields1 #ahb4    ,,employments in the 
spiritual world1 #bjg4    ,,end of this 
,work1 #bie4    ,,end1 the1 and the     
cause1 in what is to be effected and in 
effects1 act  in unity because they act 
together1 #chg4 ,the end1 cause1 and    
effect  successively progress as three  
things1 but in the effect itself they   
make one1 #dja4 ,every end considered in
 itself is a love1 #bab4 ,every end     
appertains to the will1 every cause to  
the understanding1 and every  effect to 
action1 #djj4 ,the end1 unless the      
intended effect is seen  together with  
it1 is not any thing1 neither does each 
become any thing1  unless the cause     
supports1 contrives1 and conjoins1 #djj4

 ,all operations  in the universe have a
 progression from ends1 through causes  
into  effects1 #djj4 ,ends advance in a 
series1 one after the other1 and in     
their progress the last end becomes     
first1 #chg4 ,ends make progression in  
nature through times without time1 but  
they cannot come forth and  manifest    
themselves1 until the effect or use     
exists and becomes a  subject1 #dja4    
,the end of marriage is the procreation 
of children1 #bed4  ,all in heaven are  
influenced by an end of good2 and all in
 hell by an  end of evil1 #dec1 #ebg4   
,,england1 #chj    ,,english1 #ajc1     
#ajg1 #cbf4    ,,enunciations1          
the4--,the name of the prophetic books  
of the ,word that was  given to the     
inhabitants of ,asia1 before the        
,israelitish ,word1 #gg4    ,,epicurus1 
#ahb4    ,,equilibrium1 there is an1    
between the sphere of conjugial love1   
and  between the sphere of its opposite1
 and man is kept in this equilibrium1   
#dcg4 ,this equilibrium is a spiritual  

equilibrium1 #dcg4 ,spiritual           
equilibrium is that which exists between
 good and evil1 or between  heaven and  
hell1 #ddd4 ,this equilibrium produces a
 free principle1 #ddd4  ,see ,freedom4  
,,erudite1 the pretended1 in the        
spiritual world1 #bcb4    ,,erudition   
appertains to rational wisdom1 #afc4    
,,erudition is one of the principles    
constituent of rational wisdom1 #afc4   
,,esse and ,,existere4--,the esse of the
 substance of ,god is ,divine good1 and 
the existere of the substance of ,god is
 ,divine truth1 #aae4                   
,,essentials4--,love1 wisdom1 and use1  
are three essentials1 together          
constituting one divine essence1 #ahc4  
,these three essentials flow into  the  
souls of men1 #ahc4    ,,eternity is the
 infinity of time1 #ahe4    ,,ethics is 
one of those sciences by which an       
entrance is made into things  rational1 
which are the ground of rational wisdom1
 #afc4    ,,eunuchs4--,of those who are 
born eunuchs1 or of eunuchs so made1    

#aea4 ,who  are understood by the       
eunuchs who make themselves eunuchs for 
the  kingdom of heaven's sake1 ,matt4   
xix4 #ab1 #aef4    ,,evil is not from   
creation2 nothing but good exists from  
creation1 #ddd4  ,man himself is the    
origin of evil1 not that that origin was
 implanted in  him by creation1 but that
 he1 by turning from ,god to himself1   
implanted  it in himself1 #ddd4 ,love   
without wisdom is love from man1 and    
this love  is the origin of evil1 #ddd4 
,no one can be withdrawn from evil      
unless he  has been first led into it1  
#eaj4 ,so far as any one removes evil1  
so far  a capacity is given for good to 
succeed in its place1 #adg4 ,so far as  
evil is hated1 so far good is loved1    
#adg4 ,evils and falses1 after they     
arose1 were distinguished into genera1  
species1 and differences1 #dgi4  ,all   
evils are together of the external and  
internal man2 the internal  intends     
them1 and the external does them1 #dhf4 
,so far as the  understanding favors    

evils1 so far a man appropriates them to
 himself1  and makes them his own1 #dhi4
 ,see ,hereditary4    ,,extension cannot
 be predicated of things spiritual1     
#aeh4 ,the reason why1  #chi4           
,,externals derive from their internals 
their good or evil1 #dgh4 ,of the       
external derived from the internal1 and 
of the external separate from  the      
internal1 #adh4 ,how man after death    
puts off externals1 and puts on         
internals1 #dh994    ,,eye1 the1 does   
not see and discern various particulars 
in objects1 but  they are seen and      
discerned by the spirit1 #ddj4 ,in      
heaven the right eye  is the good of    
vision1 and the left the truth thereof1 
#caf4    ,,eyes1 when the1 of the spirit
 are opened1 angels appear in their     
proper  form1 which is the human1 #cj4  
,,fables4--,things which are called     
fables at this day1 were                
correspondences agreeable to the        
primeval method of speaking1 #ahb4      
,,face1 the1 depends on the mind        

7animus71 and is its type1 #ebd4 ,the   
countenance is a type of the love1 #ce4 
,the variety of countenances is         
infinite1 #ce4 ,there are not two human 
faces which arc exactly alike1  #ahf4   
,the faces of no two persons are        
absolutely alike1 nor can there be  two 
faces alike to eternity1 #ebd4          
,,faculty4--,man is born faculty and    
inclination2 faculty to know1 and       
inclination to love1 #acd4 ,the faculty 
of understanding and growing wise  as of
 himself1 was implanted in man by       
creation1 #ddd4 ,the faculty of         
knowing1 of understanding1 and of       
growing wise1 receives truths1 whereby  
it has science1 intelligence1 and       
wisdom1 #abb4 ,man has the faculty of   
elevating his understanding into the    
light of wisdom1 and his will into  the 
heat of celestial love2 these two       
faculties are never taken away  from any
 man1 #bcj4 ,the faculty of becoming    
wise increases with those who  are in   
love truly conjugial1 #baa4    ,,faith  

is truth1 #aj1 #bd4 ,saving faith is to 
believe on the ,lord ,jesus  ,christ1   
#hb4    ,,fallacies of the senses are   
the darkness of truths1 #aeb994         
,,falses1 all1 have been collated into  
hell1 #dgi4 ,see ,evils4                
,,falsifications of truth are spiritual 
whoredoms1 #gg1 #hj4    ,,father4--,the 
,lord in the ,word is called ,father1   
#aah4 ,most fathers1 when  they come    
into another life1 recollect their      
children who have died  before them1 and
 they are also presented to1 and        
mutually acknowledge1  each other1 #djf4
 ,in what manner spiritual and natural  
fathers act1 #djf4  ,by father and      
mother1 whom man is to leave1 ,matt4    
xix4 #d1 #e1 in a  spiritual sense1 is  
meant his proprium 7self-hood7 of will1 
and  proprium of understanding1 #aid4   
,see ,proprium4    ,,favor1 causes of1  
between married partners1 #bgh1 #bhg1   
#bij4    ,,fear4--,in love truly        
conjugial there is a fear of loss1 #cah4
 ,this fear  resides in the very inmost 

principles of the mind1 #cah4           
,,feasts4--,there are in heaven1 as in  
the world1 both feasts and repasts1  #f4
    ,,female4--,see ,male and ,female4  
,the female principle is derived from   
the male1 or1 the woman was taken out of
 the man1 #cb4 ,the female  principle   
cannot be changed into the male         
principle1 nor the male into  the       
female1 #cb4 ,the difference between the
 essential feminine and  masculine      
principle1 #cb1 #afh4 ,the good of      
truth1 or truth from good1 in  the      
female principle1 #fa1 #hh1 #ij4 ,the   
female principle consists in  perceiving
 from love1 #afh1 #bbj4    ,,fevers1    
malignant and pestilential1 #bec1 #dgj4 
,,fire in heaven represents good1 #cbf4 
,,fire in the spiritual sense signifies 
love1 #chj4 ,the fire of the angelic    
sun is divine love1 #cd4 ,the fire of   
the altar and of the candlestick in  the
 tabernacle among the ,israelites1      
represented divine love1 #chj4 ,the     
fire of the natural sun has existed from

 no other source than from the  fire of 
the spiritual sun1 which is divine love1
 #chj4 ,the fires of the  west signify  
the delusive loves of evil1 #gg4        
,,fish4--,in the spiritual world fishes 
are representative forms1 #gf4 ,every   
fish corresponds to some quality1 #gf4  
,,flame4--,celestial love with the      
angels of heaven appears at a distance  
as flame2 and thus also infernal love   
appears with the spirits of hell1  #cei4
 ,flame in the spiritual world does not 
burn like flame in the  natural world1  
#cei4 ,celestial flame in no case bursts
 out against  another1 but only defends 
itself1 and defends itself against an   
evil  person1 as when he rushes into the
 fire and is burnt1 #cfe4    ,,flesh1   
the1 is contrary to the spirit1 that is1
 contrary to the  spiritual things of   
the church1 #dig4 ,combat between the   
flesh and the  spirit1 #dhh4 ,the flesh 
is ignorant of the delights of the      
spirit1 #dha4  ,the flesh is not        
sensible of those things which happen in

 the flesh1 but  the spirit perceives   
them1 #ddj4 ,what is signified by the   
words of our  ,lord1 ,they are no more  
twain but one flesh1 #ej1 #aef991 #agh1 
#cba4 ,by  all flesh1 in the ,word1 is  
signified every man1 #aef994    ,,flow  
,,from1 to4--,all that which flows from 
a subject1 and encompasses and  environs
 it1 is named a sphere1 #chf4    ,,flow 
,,in1 to4--,every thing which flows in  
from the ,lord into man1 flows  into his
 inmost principle1 which is the soul1   
and descends thence into  his middle    
principle1 which is the mind1 and       
through this into his  ultimate         
principle1 which is the body1 #aja4 ,the
 marriage of good and  truth flows thus 
from the ,lord with man1 immediately    
into his soul1 and  thence proceeds to  
the principles next succeeding1 and     
through these to  the extreme or        
outermost1 #aja4    ,,flowers4--,the    
delights of conjugial love are          
represented in heaven by  the flowers   
with which the cloaks and tunics of     

married partners are  embroidered1 #acg4
    ,,flowery ,,fields4--,in heaven     
there are flowery fields which are the  
appearances under which the chaste      
pleasures of conjugial love are         
presented to the sight1 #dcj4    ,,food1
 heavenly1 in its essence is nothing but
 love1 wisdom1 and use1  united         
together2 that is1 use effected by      
wisdom1 and derived from love1  #f4     
,food for the body is given to every one
 in heaven1 according to the  use which 
he performs1 #f4    ,,form4--,there is  
nothing that exists but in a form1 #ahf4
 ,there is no  substance without a form1
 #ff4 ,every form consists of various   
things1 and  is such as is the harmonic 
co-ordination thereof and arrangement to
 one1  #ebd4 ,all a man's affections and
 thoughts are in forms1 and thence from 
forms1 #ahf4 ,the form of heaven is     
derived solely from varieties of souls  
and minds arranged into such an order as
 to make a one1 #ebd4 ,truth is  the    
form of good1 #aih4 ,the human form in  

its inmost principles is from  creation 
a form of love and wisdom1 #cfa4 ,men   
from creation are forms of  science1    
intelligence1 and wisdom2 and women are 
forms of the love of  those principles  
as existing with men1 #ahg4 ,form of the
 marriage of good  and truth1 #ajj4 ,two
 married partners are that form in their
 inmost  principles1 and thence in what 
is derived from those principles1 in    
proportion as the interiors of their    
mind are opened1 #aja1 #ajb4 ,two       
married partners are the very forms of  
love and wisdom1 or of good and  truth1 
#ff4 ,the internal form of man is that  
of his spirit1 #ahf4 ,the  woman is a   
form of wisdom inspired with            
love-affection1 #ef4 ,the male  form is 
the intellectual form1 and the female is
 the voluntary1 #bbh4 ,the  most perfect
 and most noble human form results from 
the conjunction of  two forms by        
marriage1 so as to become one form1     
#bja4 ,how man1 created a  form of ,god1
 could be changed into a form of the    

devil1 #aec994 ,the desire  to continue 
in its form is implanted from creation  
in all living things1  #cfa4 ,see       
,substance4    ,,formation4--,as to     
formation1 the masculine soul1 as being 
intellectual1  is thus truth1 #bbj4     
,formation of the woman into a wife     
according to the  description in the    
,book of ,creation1 #aic-aih4           
,,fountain1 a1 signifies the truth of   
wisdom1 #bic4 ,fountain of ,parnassus1  
#ahb4 ,see ,water4                      
,,fowls4--,wonderful things conspicuous 
respecting fowls1 #dag4    ,,france1    
#chj1 #cha4    ,,freedom originates in  
the spiritual equilibrium which exists  
between  heaven and hell1 or between    
good and evil1 and in which man is      
educated1  #ddd4 ,the freedom of love   
truly conjugial is most free1 #beg4 ,the
 ,lord  wills that the male man 7homo7  
should act from principle according to  
reason1 #bjh1 #dch4 ,without freedom and
 reason man would not be a man1 but  a  
beast1 #dch4    ,,french1 the1 #ajc1    

#aaj1 #cbf4    ,,frensy1 or furious     
wildness1 a legitimate cause of         
separation1 #beb1 #dgj4    ,,friends    
meet after death1 and recollect their   
friendships in the former  world2 but   
when their consociation is only from    
external affections1 a  separation      
ensues1 and they no longer see or know  
each other1 #bgc4    ,,friendship is one
 of the moral virtues which have respect
 to life1 and  enter into it1 #afd4     
,friendship increases with those who are
 principled  in love truly conjugial1   
#bad4 ,inmost friendship is in love     
truly  conjugial1 and is derived from   
it1 #ahj4 ,inmost friendship is seated  
in  the breast1 #ahj4 ,friendship from  
conjugial love differs greatly from the 
friendship of every other love1 #bad4   
,apparent friendship between married    
partners is a consequence of the        
conjugial covenant being ratified for   
the term of life1 #bgh4 ,there are      
various species of apparent friendship  
between married partners1 one of whom is

 brought under the yoke1 and  therefore 
subject to the other1 #bia4 ,difference 
between conjugial  friendship and       
servile friendship in marriages1 #bdh4  
,under what  circumstances there may    
exist between married partners1 when    
old1 a  friendship resembling that of   
conjugial love1 #bij4    ,,frozen       
,,substances1 #eaj4    ,,fructification1
 all1 is originally derived from the    
influx of love1  wisdom1 and use from   
the ,lord2 from an immediate influx into
 the souls  of men2 from a mediate      
influx into the souls of animals2 and   
from an  influx still more mediate into 
the inmost principles of vegetables1    
#ahc4  ,fructifications are             
continuations of creation1 #ahc4        
,fructification in  the heavens1 #dd1   
#cee4    ,,future1 the4--,the ,lord does
 not permit any man to know the future1 
because in proportion as he does so1 in 
the same degree his reason and          
understanding1 with his prudence and    
wisdom1 become inactive1 are  swallowed 

up and destroyed1 #ece4    ,,gallery1   
open1 #bjh4    ,,gangrenes1 #bec4       
,,gardens4--,in heaven the appearances  
under which the chaste delights of      
conjugial love are presented1 are       
gardens and flowery fields1 #dcj4 ,the  
garden of ,eden signifies the wisdom of 
love1 #ace4 ,nuptial gardens1 #caf4     
,paradisiacal gardens1 #h4 ,description 
of the garden of the prince of a        
heavenly society1 #ac4    ,,garland ,,of
 ,,roses1 a1 in heaven signifies the    
delights of intelligence1  #bic4        
,,garlands in heaven represent the      
delights of conjugial love1 #acg1 #bic4 
,,genera4--,distinction of all things   
into genera1 species1 and               
discriminations2 the reason why1 #dgi4  
,there are three genera of  adulteries1 
simple1 duplicate1 and triplicate1 #dgi1
 #dhd4    ,,general of an army1 #dha4   
,,generals cannot enter into            
particulars1 #cbh4    ,,generosity is   
one of those moral virtues which have   
respect to life1 and  enter into it1    

#afd4    ,,genii4--,who those are who1  
in the spiritual world1 are called      
infernal  genii1 #ead4    ,,genital     
region1 #ahc4    ,,gentiles4--,why there
 is no communication between the        
,christian heaven1  and the heaven of   
the ,gentiles1 #ceb4    ,,geometry is   
one of the sciences by which an entrance
 is made into things  rational1 which   
are the ground of rational wisdom1 #afc4
    ,,germans1 #ajc1 #aji4    ,,germany1
 #chj4    ,,gestures4--,in the spiritual
 world the internal affections appear   
even in  the gestures1 #bgc4            
,,giants1 abode of1 #gg4    ,,gland1    
pineal1 #cae4    ,,glorification of the 
,lord by the angels of the heavens on   
account of his  coming1 #ha4            
,,glorifying1 by1 ,god is meant the     
discharging of all the duties of our    
callings with faithfulness1 sincerity1  
and diligence2 hereby ,god is           
glorified1 as well as by acts of worship
 at stated times1 succeeding  these     
duties1 #i4    ,,glory1 the1 of the love

 of self1 elevates the understanding    
even into  the light of heaven1 #bfi4   
,the glory of honor with men induces1   
exalts1  and sharpens jealousy1 #cgh4   
,,god1 the1 of heaven is the ,lord1 #gh4
 ,there is only one ,god1 in whom  there
 is a divine trinity1 and ,he is the    
,lord ,jesus ,christ1 #hb1 #ecb4 ,god   
is love itself1 and wisdom itself1 #acb4
 ,the esse of the substance of  ,god is 
divine good1 and the existere of ,his   
substance is divine truth1  #aae4 ,see  
,lord1 obs4    ,,good and               
,,truth4--,what the will loves and does 
is called good1 and what  the           
understanding perceives and thinks is   
called true1 #dij4 ,all those  things   
which pertain to the love are called    
good1 and all those things  which       
pertain to wisdom are called truths1    
#fj4 ,all things in the  universe have  
relation to good and truth1 #fj4 ,good  
and truth are the  universals of        
creation1 and thence are in all created 
things1 #hd4 ,good  has relation to     

love1 and truth to wisdom1 #hd4 ,by     
truths1 man has  understanding1         
perception1 and all thought2 and by     
goods1 love1 charity1  and all          
affection1 #aba4 ,man receives truth as 
his own1 and appropriates  it as his    
own1 for he thinks what is true as from 
himself1 #abb2 but he  cannot take good 
as of himself1 it being no object of his
 sight1 #abc4  ,the truth of faith      
constitutes the ,lord's presence1 and   
the good of life  according to the      
truths of faith constitutes conjunction 
with ,him1 #gb4  ,the truth of faith    
constitutes the ,lord's presence1       
because it relates  to light2 and the   
good of life constitutes conjunction1   
because it  relates to heat1 #gb4 ,in   
all things in the universe1 good is     
conjoined  with truth1 and truth with   
good1 #fj4 ,there is not any truth      
without  good1 nor good without truth1  
#hg4 ,good is not good1 only so far as  
it is  united with truth2 and truth is  
not truth1 only so far as it is united  

with good1 #hg4 ,relations of good and  
truth to their objects1 and their       
conjunction with them1 #hg4 ,the good   
which joins itself with the truth       
belonging to the man is from the ,lord  
immediately1 but the good of the  wife1 
which joins itself with the truth       
belonging to the man1 is from  the ,lord
 mediately through the wife1 #ajj4 ,see 
,marriage of ,good and  ,truth4         
,,government4--,in heaven there are     
governments and forms of government1 #g4
    ,,governments4--,there are in       
heaven1 as on the earths1 distinctions  
of  dignity and governments1 #g4        
,,grapes1 good1 and bad grapes1 what    
they represent in the spiritual  world1 
#bid1 #gf4    ,,ground4--,man at his    
first birth is as a ground in which no  
seeds are  implanted1 but which         
nevertheless is capable of receiving all
 seeds1 and  of bringing them forth and 
fructifying them1 #acd4    ,,groves1    
#gf1 #acb1 #ahc1 #caf4    ,,guilt1      
,reatus1 is principally predicated of   

the will1 #dic4    ,,gymnasia in the    
spiritual world1 #aea991 #bjg1 #cae1    
#chj4    ,,gymnasia1 ,olympic1 in the   
spiritual world1 where the ancient sophi
 and  many of their disciples met       
together1 #aea994                       
,,habitations4--,how men have ceased to 
be habitations of ,god1 #aec994         
,,hand4--,in heaven the right hand is   
the good of man's ability1 and the  left
 the truth thereof1 #caf4 ,if1 in the   
,word1 mention is made of a  thing's    
being inscribed on the hands1 it is     
because the hands are the  ultimates of 
man1 wherein the deliberations and      
conclusions of his mind  terminate1 and 
there constitute what is simultaneous1  
#cad4 ,the angels  can see in a man's   
hand all the thoughts and intentions of 
his mind1  #cad4 ,whatever a man        
examines intellectually1 appears to the 
angels as if  inscribed on his hands1   
#bfa4    ,,happiness1 concerning        
eternal1 #b and following4 ,happiness   
ought to be  within external joys1 and  

to flow from them1 #f4 ,this happiness  
abiding  in external joys1 makes them   
joys1 and to flow from them1 #f4 ,this  
happiness abiding in external joys1     
makes them joys1 it enriches them1  and 
prevents their becoming loathsome and   
disgusting2 and this happiness  is      
derived to every angel from the use he  
performs in his function1 #f4  ,from the
 reception of the love of uses1 springs 
heavenly happiness1  which is the life  
of joys1 #f4 ,heavenly happiness results
 from the  eternal enjoyment of         
different states derived from conjugial 
love1 #ahj4  ,the delights of the soul1 
with the thoughts of the mind and the   
sensations of the body1 constitute      
heavenly happiness1 #af4 ,the happiness 
which results from the sensations of the
 body alone1 is not eternal1 but  soon  
passes away1 and in some cases becomes  
unhappiness1 #af4 ,eternal  happiness   
does not arise from the place1 but from 
the state of the life  of man 7homo7    
#af4    ,,happiness1 the1 of            

cohabitation increases with those who   
are principled  in love truly conjugial1
 #bac4    ,,healing of the sick by the  
touch1 #cif4    ,,hearing1 natural1 is  
grounded in spiritual hearing1 which is 
attention  of the understanding1 and at 
the same time accommodation of the will1
  #bbj4 ,the love of hearing grounded in
 the love of hearkening to and  obeying 
has the sense of hearing1 and the       
gratifications proper to it  are the    
various kinds of harmony1 #baj4 ,the    
perception of a thing imbibed  by       
hearing only flows in indeed1 but does  
not remain unless the hearer  also      
thinks of it from himself1 and asks     
questions concerning it1 #ahc4          
,,heart1 the1 signifies love1 #ge4 ,the 
heart has relation to good1 #hg4 ,the   
heart rules by the blood in every part  
of the body1 #agi4    ,,heat1 spiritual1
 is love1 #bce4 ,this heat is from no   
other source than  the sun of the       
spiritual world1 #bce4 ,heat is felt1   
and not seen1 #abc4  ,when the heat of  

conjugial love removes and rejects the  
heat of  adulterous love1 conjugial love
 begins to acquire a pleasant warmth1   
#adg4 ,the quality of the heat of       
conjugial love with polygamists1 #cdd4  
,,heat and ,,light4--,in heaven heat is 
love1 and the light with which heat  is 
united1 is wisdom1 #acg4 ,natural heat  
corresponds to spiritual heat1  which is
 love1 and natural light corresponds to 
spiritual light1 which  is wisdom1 #ade4
 ,heavenly light acts in unity with     
wisdom1 and heavenly  heat with love1   
#ade4 ,those things which have relation 
to light are seen1  and those which have
 relation to heat are felt1 #afh4 ,the  
delight of  spiritual heat with         
spiritual light is perceivable in human 
forms1 in  which this heat is conjugial 
love1 and this light is wisdom1 #ahi4   
,,heaven4--,the angelic heaven is formed
 from the human race1 #aef4 ,there  are 
three heavens1 the first or ultimate    
heaven1 the second or middle  heaven1   
and the third or highest heaven1 #db4   

,the universal heaven is  arranged in   
order according to the varieties of the 
affections of the  love of good1 #cf4   
,in heaven human forms are altogether   
similar to those  in the natural world4 
,nothing is wanting in the male1 and    
nothing in the  female1 #dd4 ,the heaven
 of infants1 its situation1 #daj4       
,heaven of  innocence1 #ddd4 ,heaven of 
,mahometans1 #cdb-cdd4    ,,helicon1    
#aea991 #ahb4    ,,heliconides1 sports  
of the1 in the spiritual world1 #bjg4   
,these sports  were spiritual exercises 
and trials of skill1 #bjg4              
,,hell4--,the universal hell is arranged
 in order according to the  affections  
of the love of evil1 #cf4 ,those who are
 in evil from the  understanding dwell  
there in front and are called satans1   
but those who  are in evil from the will
 dwell to the back and are called       
devils1 #dib4  ,hell of the deceitful1  
#ead4    ,,heraclitus1 #ahb4            
,,hereditary evil is not from ,adam1 but
 from a man's parents1 #ebe4 ,whence  it

 springs1 #bde4    ,,heterogeneites in  
the spiritual world are not only felt1  
but also appear  in the face1 the       
discourse1 and the gesture1 #bgc4       
,,heterogeneous or ,,discordant1 what   
is1 causes disjunction and absence in   
the spiritual world1 #aga4              
,,hieroglyphics1 the1 of the ,egyptians 
derive their origin from the  science of
 correspondences and representations1   
#gf1 #cdb4    ,,history is one of the   
sciences by which an entrance is made   
into things  rational1 which are the    
ground of rational wisdom1 #afc4        
,,hogs4--,in hell1 the forms of beasts  
under which the lascivious delights  of 
adulterous love are presented to the    
view are hogs1 c41 #dcj4  ,companions of
 ,ulysses changed into hogs1 #eba4      
,,holland1 #chj4    ,,hollanders or     
,dutchmen1 #ajc1 #aje4                  
,,homogeneites1 in the spiritual world1 
are not only felt1 but also appear  in  
the face1 language1 and gesture1 #bgc4  
,,homogeneous or ,,concordant1 what is1 

causes conjunction and presence1  #aga4 
,,honors4--,in heaven the angels feel   
that the honors of the dignities are    
out of themselves1 and are as the       
garments with which they are clothed1   
#bff4    ,,hoof1 by the1 of the horse   
,pegasus is understood experiences      
whereby  comes natural intelligence1    
#ahb4    ,,house1 the1 signifies the    
understanding of truths1 #gf4 ,see      
,pegasus4    ,,house4--,in heaven no one
 can dwell but in his own house1 which  
is  provided for him1 and assigned to   
him1 according to the quality of his    
love1 #ej4    ,,human ,,principle1 the1 
consists in desiring to grow wise1 and  
in loving  whatever appertains to       
wisdom1 #eb4    ,,hunch-,,backed4--,when
 the love of the world constitutes the  
head1 a man is  not a man otherwise than
 as hunch-backed1 #bfi4                 
,,husband4--,how with young men the     
youthful principle is changed into that 
of a husband1 #aii4    ,,husband1 the1  
does not represent the ,lord1 and the   

wife the church1  because both together1
 the husband and the wife1 constitute   
the church1  #abe4 ,the husband         
represents wisdom1 and the wife         
represents the love of  the wisdom of   
the husband1 #ba4 ,the husband is truth1
 and the wife the  good thereof1 #gf4 ,a
 state receptible of love1 and          
perceptible of wisdom1  makes a youth   
into a husband1 #cba4 ,see ,wife4       
,,hypocrite4--,every man who is not     
interiorly led by the ,lord is a        
hypocrite1 and thereby an apparent man1 
and yet not a man1 #bfg4    ,,idea1     
every1 of man's1 however sublimated1 is 
substantial--that is1  affixed to       
substances1 #ff4 ,to every idea of      
natural thought there  adheres something
 derived from space and time1 which is  
not the case  with any spiritual idea1  
#cbh4 ,spiritual ideas1 compared with   
natural1  are ideas of ideas1 #cbf4     
,there is not any idea of natural       
thought  adequate to any idea of        
spiritual thought1 #cbf4 ,spiritual     

ideas are  supernatural1 inexpressible1 
ineffable1 and incomprehensible to the  
natural man1 #cbf4 ,one natural idea    
contains innumerable spiritual ideas1   
and one spiritual idea contains         
innumerable celestial ideas1 #cbi4      
,,identity4--,no absolute identity of   
two things exist1 still less of         
several1 #ahf4    ,,idolaters1 ancient1 
in the spiritual world1 #gh4            
,,idolatry4--,its origin1 #gh1 #cdb4    
,,ijim1 the1 in hell represent the      
images of the phantasies of the         
infernals1 #bfd4 ,see ,phantasy4        
,,illustrate1 to1 #db1 #dh991 #acj1     
#acd1 c4    ,obs4--,in the writings of  
the ,author1 to illustrate is generally 
used  in the sense of to enlighten4     
,,illustration4--,in the ,word there is 
illustration concerning eternal  life1  
#bh4    ,obs4--,illustration is an      
actual opening of the interiors which   
pertain  to the mind1 and also an       
elevation into the light of heaven1     
,h4,d41  #bef4    ,,image4--,what are   

the image and likeness of ,god into     
which man was  created1 #ahb1 #acd4     
,image of the husband in the wife1 #agc4
    ,,imagination1 #d1 #g4 ,see         
,phantasy4    ,,immodesty1 #beb1 #dgb4  
,all in hell are in the immodesty of    
adulterous  love1 #dbi4                 
,,immortality4--,man may no longer be in
 doubt through ignorance respecting  his
 immortality1 after the discoveries     
which it has pleased the ,lord to  make1
 #ecb4    ,,implant1 to4--,that which is
 implanted in souls by creation1 and    
respects  propagation1 is indelible1 and
 not to be extirpated1 #dji4 ,good      
cannot be  implanted1 only so far as    
evil is removed1 #ebe4                  
,,impletion4--,the soul is a spiritual  
substance1 which is not a subject of    
extension1 but of impletion1 #bbj4      
,,imposition ,,of ,,hands4--,whence it  
has originated1 #cif4    ,,impure4--,to 
the impure every thing is impure1 #adj4 
,,impurity1 the1 of hell is from        
adulterous love1 #dhj1 #die4 ,in like   

manner  the impurity in the church1     
#dca1 #die4 ,there are innumerable      
varieties of  impurities2 all hell      
overflows with impurities1 #dcj4        
,,imputation1 the1 of evil in the other 
life is not accusation1  incusation1    
inculpation1 and judication1 as in the  
world1 #ebd2 evil is  there made        
sensible as in its odor2 it is this     
which accuses1 incuses1  fixes blame1   
and judges1 not before any judge1 but   
before every one who  is principled in  
good1 and this is what is meant by      
imputation1 #ebd4  ,imputation of       
adulterous love1 and imputation of      
conjugial love1  #ebc-eca4 ,imputation  
of adulteries after death1 how effected1
 #dhe1 #dhi1  #dic2 these imputations   
take place after death1 not according to
  circumstances1 which are external of  
the deed1 but according to internal     
circumstances of the mind1 #ecj4        
,imputation of good1 how it is effected1
  #ebd4 ,if by imputation is meant the  
transcription of good into any one  who 

is in evil1 it is a frivolous term1     
#ebf4    ,,impute1 to4--,the evil in    
which every one is1 is imputed to him   
after  death2 in like manner the good1  
#ebd1 #ecj1 #eca4 ,evil or good is      
imputed  to every one after death1      
according to the quality of his will and
 or  his understanding1 #ebg4 ,who it is
 to whom sin is not imputed1 and who to 
whom it is imputed1 #ebi1 #ebg4         
,,inactivity or ,,sloth occasions a     
universal languor1 dulness1 stupor1 and 
drowsiness of the mind1 and thence of   
the body1 #bjg4 ,in consequence of      
sloth the mind grows stupid and the body
 torpid1 and the whole man  becomes     
insensible to every vital love1         
especially to conjugial love1  #bdi4    
,,inclination4--,in the truth of good1  
and in the good of truth1 there is      
implanted from creation an inclination  
to join themselves together into  one1  
#hh1 #ajj2 the reason why1 #hi4 ,the    
conjunctive inclination1 which is       
conjugial love1 is in the same degree   

with the conjunction of good and  truth1
 which is the church1 #fc4 ,every one   
derives from his parents his  peculiar  
temper1 which is his inclination1 #ebe4 
,children are born with  inclinations to
 such things as their parents were      
inclined to1 #bjb2 but  it is of the    
,divine ,providence that perverse       
inclinations may be  rectified1 #bjb4   
,inclinations of married partners       
towards each other1  #aga4 ,husbands    
know nothing at all of the inclinations 
and affections of  their own love1 but  
wives are well acquainted with those    
principles in  their husbands1 #bjh4    
,inclination of the wife towards the    
husband1 #afj4  ,dissimilitude of       
internal inclinations is the origin and 
cause of cold1  #bge4 ,external         
inclinations1 whence they arise1 #bdf4  
,,indifference with married partners    
comes from a disunion of souls and      
disjunction of minds1 #bcf1 #bef4       
,,industry is one of the moral virtues  
which have respect to life1 and  enter  

into it1 #afd4    ,,inequality of       
external rank and condition is one of   
the external causes  of cold1 #bej4     
,there are many inequalities of rank and
 condition which  put an end to the     
conjugial love commenced before         
marriage1 #bej4    ,,infancy is the     
appearance of innocence1 #ge4           
,,influx4--,what is meant by influx1    
#cac4 ,there is an immediate influx from
  the ,lord into the souls of men1 a    
mediate influx into the souls of        
animals1 and an influx still more       
mediate into the inmost principles of   
vegetables1 #ahc4 ,every subject        
receives influx according to its form1  
#hf4 ,the subject does not perceive the 
influx1 #cib4 ,the influx is alike  into
 all2 but the reception1 which is       
according to the form1 causes  every    
species to continue a particular        
species1 #hf4 ,the influx of love  and  
wisdom from the ,lord is the essential  
activity from which comes all  delight1 
#dfa4 ,influx of conjugial love1 #ahc1  

#bjh1 #cee4    ,,inherent1 #bc1 #bag1   
#daj1 #dbb4    ,obs4--,that is called   
inherent which proceeds from a common   
influx1  ,a4,e41 #iee4 ,common influx is
 a continual effort proceeding from the 
,lord through all heaven1 into each of  
the things which pertain to the  life of
 man4 ,see ,a4,e41 #fbad4 ,what is      
inherent is as a graft4    ,,inherent1  
to be1 #cb1 #ea1 #ih1 #bba1 #dbb1 #dbf4 
,,inmost principles of the mind1 and    
inmost principles of the body1 #fh4     
,the highest things of successive order 
become the inmost of simultaneous       
order1 #cad4 ,the inmost principle of   
man is his soul1 #ahc4    ,,innocence is
 the esse of every good2 good is only so
 far good as  innocence is in it1 #cid1 
#dad4 ,the ,lord is innocence itself1   
#cid4  ,innocence is to be led by the   
,lord1 #dad4 ,the innocence of infants  
flows  in from the ,lord1 #cie4 ,the    
sphere of innocence flows into infants1 
and  through them into parents1 and     
affects them1 #cie1 #cif4 ,what is the  

innocence of infants which flows into   
parents1 #cie4 ,the innocence of        
infancy is the cause of the love called 
storge1 #cie4 ,innocence  corresponds to
 infancy1 and also to nakedness1 #dac4  
,the innocence of  childhood is external
 innocence1 and the innocence of wisdom 
internal  innocence1 #dac4 ,the         
innocence of wisdom is the end of all   
instruction  and progression with       
infants in the spiritual world1 #dac4   
,when they come  to the innocence of    
wisdom1 the innocence of infancy is     
adjoined to  them1 which in the mean    
time had served them as a plane1 #dac4  
,innocence  is in conjugial love1 and   
pertains to the soul1 #ahj4 ,innocence  
is one of  the spiritual virtues which  
flow from love to ,god and love towards 
the  neighbor1 #afd4    ,,insanity1     
#bab4--;,insanity1 a vitiated state of  
the mind1 is a legitimate  cause of     
separation1 #beb1 #dgj4    ,,inscribed  
,,on ,,the ,,hands4--,why this form of  
expression is used in the  ,word1 #cad4 

,see ,hand4    ,,instruction of children
 in heaven1 #daa-dac4 ,places of        
instruction in the  spiritual world1    
#bfa4    ,,integrity1 state of1 #ace1   
#aee4    ,,intellectual1 the1 principle 
is nothing but truth1 #bbj4 ,man's      
intellectual principle is the inmost    
principle of the woman1 #aie4           
,,intelligence is a principle of reason1
 #acj4 ,there is no end to              
intelligence1 #ahe4 ,every one is in    
intelligence1 not by birth1 but         
exteriorly by education1 #bfg4 ,the     
intelligence of women is in itself      
modest1 elegant1 pacific1 yielding1     
soft1 tender2 and the intelligence  of  
men in itself is grave1 harsh1 hard1    
daring1 fond of licentiousness1  #bah4  
,circles around the head represent      
intelligence1 #bfi4    ,,intemperance1  
#beb1 #dgb4    ,,intention4--,that which
 flows forth from the form of a man's   
life1 thus  from the understanding and  
its thought1 is called intention2 but   
that  which flows forth from the essence

 of a man's life1 thus that which  flows
 forth from his will or his love1 is    
principally called purpose1  #dic4 ,the 
intention which pertains to the will is 
principally regarded by  the ,lord1 #ga1
 #adf4 ,intention is as an act before   
determination2 hence it  is that1 by a  
wise man and also by the ,lord1         
intention is accepted as an  act1 #djj1 
#deb4 ,intention is the soul of all     
actions1 and causes  blamableness and   
unblamableness in the world1 and after  
death  imputation1 #deb4                
,,intercourse4--,in heaven there are    
frequent occasions of cheerful          
intercourse and conversation1 whereby   
the internal minds 7mentes7 of  the     
angels are exhilarated1 their external  
minds 7animi7 entertained1  their bosoms
 delighted1 and their bodies refreshed1 
but such occasions  do not occur till   
they have fulfilled their appointed uses
 in the  discharge of their respective  
business and functions1 #e4             
,,interiors1 the1 form the exteriors to 

their own likeness1 #cc4 ,the  opening  
of the interiors cannot be fully        
effected except with those who  have    
been prepared by the ,lord to receive   
the things which are of  spiritual      
wisdom1 #ci4 ,these interiors1 which in 
themselves are  spiritual1 are opened by
 the ,lord alone1 #cdj1 #cda4           
,,internal ,,principles1 man's1 by which
 are meant the things appertaining  to  
his mind or spirit1 are elevated in a   
superior degree above his  external     
principles1 #ahe4    ,,intrepidity is   
one of the moral virtues which have     
respect to life1 and  enter into it1    
#afd4    ,,iron4--,age of iron1 #gh4    
,,israelitish ,,nation4--,why it was    
permitted to the ,israelitish nation to 
marry a plurality of wives1 #cdj4       
,,italians1 #ajc1 #ajf4 ,italian        
eunuchs1 #aef4    ,,james1 the ,apostle1
 represented charity1 #aai4             
,,jealousy1 concerning1 #ceg-cgi4 ,the  
zeal of conjugial love is called        
jealousy1 #cfg4 ,jealousy is like a     

burning fire against those who infest   
love exercised towards a married        
partner1 and it is a horrid fear for    
the loss of that love1 #cfh4 ,there is a
 spiritual jealousy with  monogamists1  
and natural with polygamists1 #cfi1     
#cgj4 ,jealousy with those  married     
partners who tenderly love each other is
 a just grief grounded  in sound reason 
lest conjugial love should be divided1  
and should  thereby perish1 #cga1 #cgb4 
,jealousy with married partners who do  
not love  each other is grounded in     
several causes1 proceeding in some      
instances  from various mental sickness1
 #cgc1 #cge4 ,jealousy with men resides 
in the  understanding1 #cgb4 ,in some   
instances there is not any jealousy1 and
  this also from various causes1 #cgf4  
,there is a jealousy also in regard  to 
concubines1 but not such as in regard to
 wives1 #cgg4 ,jealousy  likewise exists
 among beasts and birds1 #cgh4 ,the     
jealousy prevalent with  men and        
husbands is different from what is      

prevalent with women and  wives1 #cgi4  
,,jehovah4--,the ,lord is ,jehovah from 
eternity1 #bi4 ,why ,jehovah is said to 
be jealous1 #cff4    ,,jerusalem1 the   
,new1 signifies the new church of the   
,lord1 #dc1 #ecd4    ,,jesuit1 #dii4    
,,jesus ,,christ4--,the divine trinity  
is in ,jesus ,christ1 in whom ,dwells   
all  the fulness of the ,godhead bodily1
 #bd4 ,see ,god1 ,lord4    ,,jew1 a1 may
 be recognized by his look1 #bjb4       
,,job4--,the doctrine of                
correspondences1 of which the spiritual 
sense of  the ,word is composed1 has    
been concealed now for some thousands of
  years1 namely1 since the time of ,job1
 #ecb4    ,,john1 the ,apostle1         
represented the works of charity1 #aai4 
,he represented  the church as to the   
goods of charity1 ,john xix4 #bf1 #bg1  
#aai4    ,,joy1 heavenly1 #b1 and       
following4 ,heavenly joy consists in the
 delight of  doing something that is    
useful to ourselves and others1 which   
delight  derives its essence from love1 

and its existence from wisdom1 #e4 ,the 
delight of being useful1 originating in 
love and operating by wisdom1 is  the   
very soul and life of all heavenly joys1
 #e4    ,,judge1 a1 gives sentence      
according to actions done1 but every one
 after  death is judged according to the
 intentions2 thus a judge may absolve a 
person1 who after death is condemned1   
and vice versa1 #dhe1 #ebg4 ,unjust     
judges1 their fate in the other life1   
#bca4    ,,judge1 to4--,it is permitted 
to every one to judge of the moral and  
civil  life of another in the world1 but
 to judge what is the quality of his    
interior mind or soul1 thus what is the 
quality of any one's spiritual  state1  
and thence what is his lot after death1 
is not allowed1 #ebc4 ,no  one is to be 
judged of from the wisdom of his        
conversation1 but of his  life in union 
therewith1 #dii4 ,after death every one 
is judged according  to the intentions  
of the will1 and thence of the          
understanding2 and  according to the    

confirmations of the understanding1 and 
thence of the  will1 #dhe4              
,,judgment4--,difference between        
corporeal judgment1 and judgment of the 
mind1 #eg4 ,by corporeal judgment is    
meant the judgment of the mind          
according to the external senses1 which 
judgment is gross and dull1 #eg4  ,see  
,justice and ,judgment4    ,,judicial   
,,proceedings4--,in heaven there are    
judicial proceedings1 #bjg1  #bca4      
,,jurisprudence is one of the sciences  
by which1 as by doors1 an entrance  is  
made into things rational1 which are the
 ground of rational wisdom1  #afd4      
,,justice1 ,divine4--,it is contrary to 
,divine justice to condemn those who    
acknowledge a ,god and from a principle 
of religion practise the laws of        
justice1 which consist in shunning evils
 because they are contrary to  ,god1 and
 doing what is good because it is       
agreeable to ,god1 #cea4    ,,justice   
and ,,judgment4--,justice has relation  
to moral wisdom1 and  judgment to       

rational wisdom1 #afd4 ,the spiritual   
man in all he does acts  from justice   
and judgment1 #bhj4    ,,kids4--,in     
heaven1 the forms of animals under which
 the chaste delights  of conjugial love 
are presented to view are kids c41 #dcj4
    ,,kingdom1 the1 of ,christ1 which is
 heaven1 is a kingdom of uses1 #g4      
,,labyrinth1 paradisiacal1 #h4          
,,lakes signify falsifications of truth1
 #hj4 ,lakes of fire and brimstone1     
#gi1 #hj4    ,,lambs in the spiritual   
world are representative forms of the   
state of  innocence and peace of the    
inhabitants1 #ge4 ,the forms of animals 
under  which the chaste delights of     
conjugial love are there presented to   
the  view1 are lambs1 c41 #dcj4 ,the    
,lord from innocence is called a lamb1  
#cid4    ,,lamps signify truth1 #dd4    
,,language4--,all in the spiritual world
 have the spiritual language1 which  has
 in it nothing common to any natural    
language1 #cbf4 ,every man comes  of    
himself into the use of that language   

after his decease1 #cbf4 ,every  spirit 
and angel1 when conversing with a man1  
speaks his proper  language1 #cbf4 ,the 
sound of spiritual language differs so  
far from the  sound of natural language1
 that a spiritual sound1 though loud1   
could  not at all be heard by a natural 
man1 nor a natural sound by a spiritual 
man1 #cbf4    ,,lascivious4--,angels    
discern in the extremes what is         
lascivious from what  is not lascivious1
 #dci4 ,the external principle separated
 from the  internal1 is lascivious in   
the whole and in every part1 #adh4 ,the 
lascivious mind acts lasciviously1 and  
the chaste mind chastely2 and the       
latter arranges the body1 whereas the   
former is arranged by the body1  #aia4  
,,lasciviousness1 in its spiritual      
origin1 is insanity1 #bab4 ,in the      
lowest  region of the mind1 which is    
called the natural1 reside all the      
concupiscences of lasciviousness1 but in
 the superior region1 which is  called  
the spiritual1 there are not any        

concupiscences1 #cje4 ,all in hell  are 
in lasciviousness1 #dbi4 ,a sphere of   
lasciviousness issues forth from  the   
unchaste1 #adj4    ,,latitude4--,all    
goods and evils partake of latitude and 
altitude1 and  according to latitude    
have their genera1 and according to     
altitude their  degrees1 #dgh4          
,,law4--,divine law and rational are one
 law1 #bgf4 ,how the declaration1  that 
no one can fulfil the law1 is to be     
understood1 #ebh4    ,,leave his father 
and mother1 to1 ,gen4 ii4 #d2 ,matt4    
xix4 #de1 signifies to  divest himself  
of the proprium of the will and of the  
understanding1  #aid4    ,,left1 the1   
signifies truth1 #caf4    ,,leopards in 
the spiritual world represent the       
falsities and depraved  inclinations of 
the inhabitants to those things which   
pertain to  idolatrous worship1 #gi4    
,those who only read the ,word1 and     
imbibe thence  nothing of doctrine1 but 
confirm false principles1 appear like   
leopards1  #gh4    ,,leprosy1 #beh1     

#dgj4    ,,liberality is one of those   
virtues which have respect to life1 and 
enter  into it1 #afd4                   
,,liberty4--,see ,rationality and       
,liberty4    ,,libraries in the         
spiritual world1 #bjg4    ,,life4--,the 
life of man essentially is his will1 and
 formally is his  understanding1 #dic4  
,every one has excellence of life       
according to his  conjugial love1 #eaj4 
,,light4--,in heaven1 the light with    
which warmth is united is wisdom1 #acg4 
,in heaven there is perpetual light1 and
 on no occasion do the shades of        
evening prevail2 still less is there    
darkness1 because the sun does not  set1
 #acg4 ,heavenly light is above the     
rational principle with man1 and        
rational light is below it1 #bcc4 ,if   
heavenly light does not flow into       
natural light1 a man does not see       
whether any thing true is true1 and     
neither does he see that any thing false
 is false1 #bcc4 ,false and  delusive   
lights1 #gg4 ,see ,heat and ,light4     

,,lightning4--,in the spiritual world1  
the vibration of light1 like  lightning1
 is a correspondence and consequent     
appearance of the conflict  of          
arguments1 #dae4    ,,like4--,there is  
not one angel of heaven absolutely like 
another1 nor any  spirit of hell1       
neither can there be to eternity1 #cfb4 
,there are not two  human faces exactly 
alike1 #ahf4    ,,likeness or           
,,similitude4--,the likeness of children
 to their parents1 #ebe4  ,man is a     
likeness of ,god from this circumstance1
 that he feels in  himself that the     
things which are of ,god are in him as  
his1 #acb1 #acd4  ,similitudes and      
dissimilitudes between married partners 
in general  originate from connate      
inclinations1 varied by education1      
connections1  and imbibed persuasions1  
#bbg4 ,there are both internal and      
external  similitudes and               
dissimilitudes2 the internal derive     
their origin from  religion1 and the    
external from education1 #bdf4 ,the     

varieties of  similitudes are very      
numerous1 and differ more or less from  
each other1  #bbh4 ,various similitudes 
can be conjoined1 but not with          
dissimilitudes1  #bbh4 ,the ,lord       
provides similitudes for those who      
desire love truly  conjugial2 and if    
they are not given in the earths1 he    
provides them in  the heavens1 #bbi4 ,in
 the spiritual world1 similitudes are   
joined1 and  dissimilitudes separated1  
#bgc4    ,,lipothamia1 #bec1 #dgj4      
,,live1 to1 for others is to perform    
uses1 #ah4    ,,loins1 the1 with men    
correspond to conjugial love1 #eaj4     
,,look1 to4--,the ,lord looks at every  
man in the fore front of his head1  and 
this aspect passes into the hinder part 
of his head1 #ddd4 ,in heaven  it is    
impossible to look at the wife of       
another from an unchaste  principle1    
#ge4    ,,lord1 the1 is the ,god of     
heaven and earth1 #abi4 ,the ,lord is   
essential  good and essential truth2 and
 these in ,him are not two1 but one1    

#aba4  ,the ,lord loves every one1 and  
desires to do good to every one1 #g4 ,he
  promotes good or use by the mediation 
of angels in heaven1 and of men on      
earth1 #g4 ,from the ,lord1 the creator 
and conservator of the universe1  there 
continually proceed love1 wisdom1 and   
use1 and these three as one1  #djj4     
,obs4--in all the writings of the       
,author1 by the ,lord1 is signified  the
 ,saviour of the world1 ,jesus ,christ1 
who is the ,one only ,god1 because  in  
,him dwelleth the ,trinity of ,father1  
,son1 and ,holy ,spirit4                
,,lot4--,such as a man's life has been  
in the world1 such is his lot after     
death1 #df4 ,lot of those who have      
abandoned themselves to various lusts1  
#eje1 #eaj1 #eab1 #ead4 ,happy lot of   
those who wished for dominion from the  
love of uses1 #bff4    ,,love1          
to4--,whether it be possible for a woman
 to love her husband1 who  constantly   
loves her own beauty1 #chj4 ,whether a  
man who loves himself  from his         

intelligence can love a wife1 #cha4     
,,love is the esse or essence of a man's
 life1 #cf1 #df1 #ceh4 ,it is the  man  
himself1 #cf4 ,it is the best of the    
life of man1 or his vital heat1  #cd1   
#cei4 ,love is the essential active     
principle of life1 #ahc2 it is kept     
alive by delight1 #ah4 ,each love has   
its delight1 #ah4 ,all love is of such  
a nature that it bursts out into        
indignation and anger1 yea1 into fury1  
whenever it is disturbed in its         
delights1 #ceh4 ,love1 without its      
delights1 is not any thing1 #dbg4 ,love 
is spiritual heat1 #bce4 ,love is       
spiritual heat originating in the fire  
of the angelic sun1 which is pure  love1
 #ceh4 ,spiritual heat living in        
subjects is felt as love1 #bce4 ,love   
resides in man's will2 in the will it is
 like fire1 and in the  understanding   
like flame1 #cfj4 ,love cannot do       
otherwise than love1 and  unite itself1 
in order that it may be loved in return1
 #afj4 ,it is such1  that it desires to 

communicate with another whom it loves  
from the  heart1 yea1 to confer joys    
upon him1 and thence to derive its own  
joys1  #ahj4 ,the love of man is his    
very life1 not only the common life of  
his  whole body1 and the common life of 
all his thoughts1 but also the life  of 
all the particulars thereof1 #cd4 ,a man
 is such as his love is1 and  not such  
as his understanding is1 since the love 
easily draws over the  understanding to 
its side1 and enslaves it1 #bfi4 ,it is 
not possible that  any love should      
become perfect either with men or with  
angels1 #ga1 #adf4    ,,love1 conjugial1
 is the foundation love of all celestial
 and spiritual  loves1 and thence of all
 natural loves1 #fe1 #adc1 #bdj4 ,it is 
as a parent1  and all other loves are as
 the offspring1 #fe4 ,conjugial love    
essentially  consists in the desire of  
two to become one1 that is1 their desire
 that  two lives may become one life1   
#bae1 #cg4 ,it is the conjunction of    
love  and wisdom1 #fe4 ,the very origin 

of this love resides in the inmost      
principles appertaining to man1 that is1
 in is soul1 #bch1 #dff4 ,this  origin  
springs from the marriage of good and   
truth1 #fj1 #hc-ajb1 #ajc1  #adc4 ,this 
love is celestial1 spiritual1 and holy1 
because derived from a  celestial1      
spiritual1 and holy origin1 #fa4 ,the   
love of the sex with man  is not the    
origin of conjugial love1 but is its    
first rudiment1 #ih4  ,conjugial love in
 its origin is the sport of wisdom and  
love1 #ge4 ,it is  called celestial1 as 
appertaining to the angels of the       
highest heaven1  and spiritual1 as      
appertaining to the angels beneath that 
heaven1 #fd4  ,every angel has conjugial
 love with its virtue1 ability1 and     
delights1  according to his application 
to the genuine use in which he is1 #bjg4
  ,into conjugial love are collated all 
joys and delights from first to  last1  
#fh4 ,whence arise the delights of      
conjugial love1 which are  innumerable  
and ineffable1 #ahc4 ,this love belongs 

to the internal or  spiritual man1 and  
hence is peculiar to man1 #ie1 #if4     
,conjugial love  corresponds to the     
affection of truth1 its chastity1       
purity1 and  sanctity1 #abg4 ,it is     
according to the state of wisdom with   
man1 #acj4 ,it  remains with man after  
death such as it had been interiorly1   
that is1 in  the interior will and      
thought1 #dh4 ,the purity of heaven is  
from  conjugial love1 #dcj4 ,the        
delights of conjugial love commence in  
the  spirit1 and are of the spirit even 
in the flesh1 #ddj4 ,these delights are 
the delights of wisdom1 #ddb4 ,what are 
the delights of conjugial love1  #fi4   
,how conjugial love is formed1 #afb4 ,it
 corresponds to the marriage of  the    
,lord with the church1 #fb1 #adc4       
,conjugial love is according to the     
state of the church1 because it is      
according to the state of wisdom with   
man1 #acj4 ,the states of this love are1
 innocence1 peace1 tranquillity1  inmost
 friendship1 full confidence1 c41 #ahj4 

,conjugial love is of  infinite variety1
 #eg4 ,experience testifies that        
conjugial love exceeds  self-love1 the  
love of the world1 and even the love of 
life1 #ccc4  ,conjugial love is so rare 
at this day1 that its quality is not    
known1  and scarcely its existence1 #fi4
 ,conjugial love1 such as it was with   
the  ancients1 will be raised again by  
the ,lord1 #gh1 #ha4 ,conjugial love is 
according to religion with man1         
spiritual with the spiritual1 natural   
with the natural1 and merely carnal with
 adulterers1 #ecd4 ,of the  conjunction 
of conjugial love with the love of      
infants1 #che-dad4 ,of the  imputation  
of conjugial love1 #ebc-eca4 ,of love   
truly conjugial1 #eg-gh4  ,considered in
 itself1 love truly conjugial is a union
 of souls1 a  conjunction of minds1 and 
an endeavor towards conjunction in the  
bosoms1  and thence in the body1 #agi4  
,it was the love of loves with the      
ancients  who lived in the golden1      
silver1 and copper ages1 #gc4           

,considered in its  origin and          
correspondence1 it is celestial1        
spiritual1 holy1 pure1 and  clean1 #ga4 
,love truly conjugial is only with those
 who desire wisdom1  and who            
consequently advance more and more into 
wisdom1 #ih4 ,so far as a  man loves    
wisdom from the love thereof1 or truth  
from good1 so far he is  in love truly  
conjugial1 and in its attendant virtue1 
#cee4 ,so far as man  becomes spiritual1
 so far he is in love truly conjugial1  
#acj4 ,this love  with its delights is  
solely from the ,lord1 and is given to  
those who  live according to his        
precepts1 #ecd4 ,love truly conjugial   
may exist with  one of the married      
partners1 and not at the same time with 
the other1  #bbf4 ,how love truly       
conjugial is distinguished from         
spurious1 false1 and  cold conjugial    
love1 #bbd4 ,difference between love    
truly conjugial and  vulgar love1 which 
is also called conjugial1 and which with
 some is  merely the limited love of the

 sex1 #ih4    ,,love ,,of ,,the ,,body1 
the4--,dignities and honors are         
peculiarly the objects  of the love of  
the body2 besides these1 there are also 
various enticing  allurements1 such as  
beauty and an external polish of        
manners1 sometimes  even an unchasteness
 of character1 #di4    ,,love ,,of      
,,children1 the1 with the mother and the
 father1 conjoin  themselves as the     
heart and lungs in the breast1 #bhd4    
,the love of  infants corresponds to the
 defence of truth and good1 #abg4 ,why  
the love  of infants descends and does  
not ascend1 #djb4 ,the love of infants  
and of  children is different with      
spiritual married partners from what it 
is  with natural1 #dje4 ,the love of    
infants remains after death1 especially 
with women1 #daj4 ,of the conjunction of
 conjugial love with the love of        
infants1 #che-dad4    ,,love ,,of       
,,dominion1 the1 grounded in the love of
 self1 and the love of  dominion        
grounded in the love of uses1 #bfb4 ,the

 love of dominion  grounded in the love 
of self1 is the first universal love of 
hell2 it is  in the highest degree      
infernal1 #bfb4 ,the love of dominion   
grounded in  the love of uses is the    
universal love of heaven2 it is in the  
highest  degree celestial1 #bfb1 #bff4  
,when the ruling love is touched1 there 
ensues an emotion of the mind 7animus71 
and if the touch hurts1 there  ensues   
wrath1 #ceh4    ,,love ,,of ,,the       
,,neighbor1 the1 is also the love of    
doing uses1 #bfi4 ,the love  of the     
neighbor1 or of doing uses1 is a        
spiritual love1 #bfi4    ,,love1        
polygamical1 is connubial1 and at the   
same time adulterous1 #gh4 ,it  is the  
love of the sex1 limited to a number1   
#cde4 ,it is the love of the  external  
or natural man1 and thus is not         
conjugial love1 #cde4 ,it is  inscribed 
on the natural man1 #cde4    ,,love ,,of
 ,,self1 the1 is also the love of       
bearing rule over others1 #bfi4  ,the   
love of self1 or the love of bearing    

rule over others1 is a  corporeal love1 
#bfi4    ,,love ,,of ,,the ,,sex1 the1  
is a love directed to several1 and      
contracted with  several of the sex1    
#dh4 ,the love of the sex exists with   
the natural man1  but conjugial love    
with the spiritual man1 #ch4 ,the love  
of the sex with  man is not the origin  
of conjugial love1 but is its first     
rudiment2 thus  it is like an external  
natural principle1 in which an internal 
spiritual  principle is implanted1 #ih4 
,it is the first in respect to time1 but
 not  in respect to end1 #ih4 ,the love 
of the sex is the universal of all      
loves1 being implanted from creation in 
the heart of man1 and is for the  sake  
of the propagation of the human race1   
#df4 ,what the chaste love of  the sex  
is1 and whence derived1 #ee1 #ii4 ,the  
love of the sex belongs to  the external
 of natural man1 and hence is common to 
every animal1 #id4 ,it  is in itself    
natural1 #ada4 ,origin of the love of   
the sex1 #ddf4 ,it is at  first         

corporeal1 next it becomes sensual1     
afterwards it becomes natural1  like the
 same love with other animals2 but      
afterwards it may become                
natural-rational1 and from              
natural-rational1 spiritual1 and lastly 
spiritual-natural1 #ddg4 ,the nature of 
the love of the sex if it becomes       
active before marriage1 #ddg4 ,the      
results of checking such love1 #dej4    
,the  love of the sex remains with man  
after death1 #cg4 ,it remains such as it
  was in its interior quality1 that is1 
such as it had been in his  interior    
will and thought1 #df4    ,,love ,,of   
,,uses1 the1 is from the ,lord1 #bfb1   
#bff1 #cje4 ,so far as we do uses  from 
the love thereof1 so far that love      
increases1 #bff4 ,the love of  doing    
uses is also neighborly love1 #bfi4     
,,love ,,of ,,the ,,world1 the1 is also 
the love of possessing wealth1 #bfi4    
,the  love of the world1 or the love of 
possessing wealth1 is a material love1  
#bfi4    ,,love1 the ruling1 is the head

 of all the rest1 #df4 ,the reason why  
this  love remains with man to eternity1
 #df4    ,,loves4--,there are three     
universal loves which form the          
constituents of  every man by creation1 
neighborly love1 the love of the world1 
and the  love of self1 #bfi4 ,a man is a
 man if these loves are subordinate in  
that  degree that the first constitutes 
the head1 the second the body1 and the  
third the feet1 #bfi4 ,natural1         
spiritual1 and celestial loves2 natural 
loves relate to the loves of self and   
the world1 spiritual loves to love      
towards the neighbor1 and celestial     
loves to love towards the ,lord1 #fg4   
,when natural loves flow from spiritual 
loves1 and spiritual from  celestial2   
then the natural loves live from the    
spiritual1 and the  spiritual from the  
celestial2 and all in this order live   
from the ,lord1  in whom they originate1
 #fg4 ,apparent loves between married   
partners are  a consequence of the      
conjugial covenant being ratified for   

the term of  life1 #bgh4 ,the loves of  
animals are altogether united with their
 connate  science1 #if4 ,see ,beasts4   
,,love1 adulterous4--,concerning the    
opposition of adulterous love to        
conjugial love1 #dbc-ddc4 ,by adulterous
 love opposite to conjugial love1  is   
meant the love of adultery1 so long as  
it is such as not to be  reputed as sin1
 nor as evil and dishonorable1 contrary 
to reason1 but as  allowable with       
reason1 #dbc4 ,the quality of adulterous
 love is not known1  unless it be known 
what is the quality of conjugial love1  
#dbd4 ,the  impurity of hell is from    
adulterous love1 #dcj4 ,the delights of 
adulterous love commence from the flesh1
 and are of the flesh even in  the      
spirit1 #ddj4 ,the origin of adulterous 
love is from the connection  7connubium7
 of what is evil and false1 #dbg4 ,of   
the imputation of  adulterous love1     
#ebc-eca4    ,,love and ,,wisdom        
constitute the marriage of the ,lord and
 the church1 #ba4  ,the ,lord is love1  

and the church is wisdom1 #ba4 ,love and
 wisdom are the  same thing as good and 
truth1 #hd4 ,love consists of goods1 and
 wisdom of  truths1 #hd4    ,,lowest1   
the1 things of successive order become  
the outermost of  simultaneous order1   
#cad4    ,,lucifer1 #bji4    ,,lungs1   
the1 signify wisdom1 #ge4 ,the lungs    
rule by respiration in every  part of   
the body1 #agi4    ,,lust4--,the natural
 man is nothing but an abode and        
receptacle of  concupiscences and lust1 
#ddh4 ,in all that proceeds from the    
natural man1  there is concupiscence and
 lust1 #ddj4 ,concerning the unchaste   
love of  the sex with the young1 #ih4   
,with the married4 #def4 ,concerning    
various  lusts1 #ddd-dfj1 #ddc2         
#eja-eje1 #dfj1 #ejf-eaj1 #eaa1 #eab1   
#eac1 #ead4    ,,luxury1 #beb4          
,,lymphs of the brain1 #cae4            
,,madness is a vitiated state of the    
mind1 and a legitimate cause of         
separation1 #beb4    ,,mahomet1 #cdb1   
#cdd4    ,,mahometan ,,religion1 #cda4  

,how it originated1 #cdb4 ,it was raised
 up of the  ,lord's divine providence1  
to the end that it might destroy the    
idolatries of many nations1 #cdb4       
,,mahometans4--,why it is permitted the 
,mahometans to marry a plurality of     
wives1 #cda4 ,the ,mahometan heaven is  
out of the ,christian heaven1 and is    
divided into two heavens1 the one       
inferior and the other superior1 #cdb4  
,,male and ,,female4--,man 7homo7 is    
male and female1 #cb1 #ajj4 ,the male   
and  female were created to be the      
essential form of the marriage of good  
and  truth1 #ajj and following4 ,the    
male was created to be the understanding
  of truth1 thus truth in form2 and the 
female was created to be the will  of   
good1 thus good in form1 #ajj1 #bbj4    
,the male is born intellectual1 or  in  
the affection of knowing1 of            
understanding1 and growing wise2 and the
  female partakes more of the will      
principle1 or is born into the love of  
conjoining herself with the affection in

 the male1 #cc4 ,therefore1 the  male   
and female differ as to the face1 tone  
of the voice1 and form1 #cc1  #bah4     
,distinct affections1 applications1     
manners1 and forms of the male  and     
female1 #ij1 #ia4 ,the male is the      
wisdom of love1 and the female the  love
 of that wisdom1 #cb4 ,after death the  
male lives a male1 and the  female a    
female1 each being a spiritual man1 #cb1
 #ajj2 neither is there  any thing      
wanting1 #ea4    ,,male ,,principle1    
the1 consists in perceiving from the    
understanding1 #afh4  ,the truth of     
good1 or truth grounded in good1 is in  
the male principle1  #fa1 #hh1 #ij4 ,in 
what the male principle essentially     
consists1 #cb4 ,see  ,female ,principle4
    ,,man is born in a state of greater 
ignorance than the beasts1 #aeb994      
,without instruction he is neither a man
 nor a beast1 but he is a form  which is
 capable of receiving in itself that    
which constitutes a man1  thus he is not
 born a man but he is made a man1       

#aeb994 ,man is man by  virtue of the   
will and the understanding1 #did4 ,he is
 a man from this  circumstance1 that he 
can will good1 and understand truth1    
altogether as  from himself1 and yet    
know and believe that it is from ,god1  
#acb4 ,a man  is a man1 and is          
distinguished from the beasts by this   
circumstance1  that his mind is         
distinguished into three regions1 as    
many as the  heavens are distinguished  
into1 and that he is capable of being   
elevated  out of the lowest region into 
the next above it1 and also from this   
into  the highest1 and thus of becoming 
an angel of heaven1 even of the third1  
#die4 ,there are three things of which  
every man consists1 the soul1 the  mind1
 and the body2 his inmost principle is  
the soul1 his middle is the  mind1 and  
his ultimate is the body1 #aja4 ,as the 
soul is man's inmost  principle1 it is  
from its origin celestial2 as the mind  
is his middle  principle1 it is from its
 origin spiritual2 and as the body is   

his  ultimate principle1 it is from its 
origin natural1 #aeh4 ,the supreme      
principles in man are turned upwards to 
,god1 the middle principles  outwards to
 the world1 and the lowest principles   
downwards to self1 #bfi4  ,in man are   
all the affections of love1 and thence  
all the perceptions of  wisdom1         
compounded in the most perfect order1 so
 as to make together  what is unanimous1
 and thereby a one1 #cfa4 ,man1 as to   
the affections and  thoughts of his     
mind1 is in the midst of angels and     
spirits1 and is so  consociated with    
them1 that were he to be plucked asunder
 from them1 he  would instantly die1    
#bh4 ,man was created for uses1 #bdi4   
,man is male and  female1 #cb4 ,the male
 man and the female man were so created1
 that from  two they may become as it   
were one man1 or one flesh2 and when    
they  become one1 then1 taken together1 
they are a man 7homo7 in his  fulness2  
but without such conjunctions they are  
two1 and each is a  divided or half man1

 #cg4 ,man was born to be wisdom1 and   
the woman to be  the love of the man's  
wisdom1 #ge4 ,man is such as his love   
is1 and not  such as his understanding  
is1 #bfi4 ,the natural man1 separate    
from the  spiritual1 is only man as to  
the understanding1 and not as to the    
will2  such a one is only half man1     
#dcb4 ,a spiritual man is sensible of1  
and  perceives spiritual delight1 which 
is a thousand times superior to  natural
 delight1 #bi4 ,man lives a man after   
death1 #bh4 ,man after death is  not a  
natural man1 but a spiritual or         
substantial man1 #ca4 ,a spiritual  or  
substantial man sees a spiritual or     
substantial man1 as a natural or        
material man sees a natural or material 
man1 #ca4 ,man after death puts  off    
every thing which does not agree with   
his love1 yea1 he successively  puts on 
the countenance1 the tone of voice1 the 
speech1 the gestures1  and the manners  
of the love proper to his life1 #cf2    
instead of a  material body he enjoys a 

substantial one1 wherein natural delight
  grounded in spiritual is made sensible
 in its eminence1 #dge4 ,men left in    
the forests when they were about two or 
three years old1 #aea991 #aeb994        
,difference between men and beasts1     
#acc1 #acd1 #dih4                       
,,marriage-,,apartment of the will and  
understanding1 #bgj4    ,,marriage is   
the fulness of man 7homo71 for by it a  
man becomes a full  man1 #aef2 thus a   
state of marriage is preferable to a    
state of celibacy1  #aef4 ,consent is   
the essential of marriage1 and all      
succeeding ceremonies  are its          
formalities1 #ba4 ,the covenant of      
marriage is for life1 #bgf4  ,marriages 
in themselves are spiritual1 and thence 
holy1 #ec4 ,marriages  are the          
seminaries of the human race1 and thence
 also the seminaries of  the heavenly   
kingdom1 #dha4 ,marriages made in the   
world are for the most  part external1  
and not at the same time internal1 when 
yet it is the  internal conjunction1 or 

conjunction of souls1 which constitutes 
a real  marriage1 #di1 #bgd4 ,marriages 
interiorly conjunctive can hardly be    
entered into in the world1 the reason   
why1 #cbj1 #di4 ,of reiterated          
marriages1 #cag-cbe4 ,there are in the  
world infernal marriages between        
married partners1 who interiorly are the
 most inveterate enemies1 and           
exteriorly are as the closest friends1  
#bib4 ,of marriages in heaven1  #bg-da4 
,how in heaven marriages from love truly
 conjugial are provided by  the ,lord1  
#bbi1 #caf4 ,spiritual prolification of 
love and wisdom from  marriages in      
heaven1 #eb4 ,beneath heaven there are  
no marriages  7conjugia71 #aib4         
,concerning the marriage of the ,lord   
and the church1  and the correspondence 
thereof1 #aaf-aca4    ,,marriage1 the1  
of ,god and truth1 #hc1 #aae4 ,the      
reason why it has been  heretofore      
unknown1 #hc4 ,how it takes place with  
man1 #abb1 #abc4 ,it is the  church with
 man1 and is the same thing as the      

marriage of charity and  faith1 #fb4    
,the marriage of good and truth is in   
every thing of the ,word1  #eaf2 from   
this marriage proceed all the loves     
which constitute heaven  and the church 
with man1 #fe4 ,the marriage of good and
 truth flows into  every thing of the   
universe1 #bbj1 #hd4 ,to be given in    
marriage signifies  to enter heaven1    
where the marriage of good and truth    
takes place1 #dd4    ,,married          
,,partners1 two1 who are principled in  
love truly conjugial1 are  actually     
forms of the marriage of good and truth1
 or of love and wisdom1  #ff1 #aja1     
#ajb4 ,the will of the wife conjoins    
itself with the  understanding of the   
man1 and thence the understanding of the
 man with  the will of the wife1 #aei1  
#afj4 ,love is inspired into the man by 
his  wife1 #afa4 ,the conjunction of the
 wife with the man's rational principle 
is from within1 #afe4 ,the wife is      
conjoined to her husband by the sphere  
of her life flowing forth from the love 

of him1 #aga-agc4 ,there are  duties    
proper to the man1 and duties proper to 
the wife2 the wife cannot  enter into   
the duties proper to the man1 nor can   
the man enter into the  duties proper to
 the wife1 so as to perform them aright1
 #agd1 #age4  ,marriage induces other   
forms in the souls and minds of married 
partners1  #aib4 ,the woman is actually 
formed into a wife according to the     
description in the book of creation1    
,gen4 ii4 #ba1 #bb1 #bc1 #aic4 ,two     
married partners in heaven are called1  
not two angels1 but one angel1  #ej4    
,two married partners most commonly meet
 after death1 know each  other1 again   
associate1 c4 #di4 ,if they can live    
together1 they remain  married partners1
 but if they cannot1 they separate      
themselves1 #di1 #ea1  #eb4    ,,marrow1
 spinal1 #cae4--,the marrows represent  
the interiors of the mind  and of the   
body1 #cab4    ,,marry1 to4--,when a man
 marries he becomes a fuller man1       
because he is  joined with a consort1   

with whom he acts as one man1 #ei4 ,see 
,marriage4    ,,mary signifies the      
church1 #aai4                           
,,materials4--,substantials are the     
beginnings of materials1 #cbh4 ,natural 
things1 which are material1 cannot enter
 into spiritual things1 which  are      
substantial4 #cbh1 ,material things     
originate in substantial1 #bjg4         
,,material things derive their origin   
from things substantial1 #bjg4          
,,mechanics is one of the sciences by   
which an entrance is made into  things  
rational1 which are the ground of       
rational wisdom4 #afc4                  
,,meats1--,there are in heaven1 as in   
the world1 both meats and drinks1 #f4   
,see ,food4    ,,mediums are conducive  
to what is first in itself1 #ih4        
,,medium1 the1 of conjunction of the    
,lord with man1 is the ,word1 #abh4     
,,medullary substance of the brain1     
#cae4    ,,meteor in the spiritual      
world1 #cae4    ,,mind1 the1 is         
intermediate between the soul and the   

body1 #agh2 although  it appears to be  
in the head1 it is actually in the whole
 body1 #agh1  #bfj4 ,the human mind is  
distinguished into regions1 as the world
 is  distinguished into regions as to   
the atmospheres1 #ahh1 #bgj2 the supreme
  region of the mind is called          
celestial1 the middle region spiritual1 
and  the lowest region natural1 #bgj1   
#cje4 ,the mind is successively opened  
from infancy even to extreme old age1   
#ajb4 ,as a man advances from  science  
into intelligence1 and from intelligence
 into wisdom1 so also  his mind changes 
its form1 #id4 ,with some1 the mind is  
closed from  beneath1 and is sometimes  
twisted as a spire into the adverse     
principle2  with others that principle  
is not closed1 but remains half open    
above1  and with some open1 #bjc4 ,with 
men there is an elevation of the mind   
into  superior light1 and with women    
there is an elevation of the mind into  
superior heat1 #ahh4 ,the mind of every 
man1 according to his will and          

consequent understanding1 actually      
dwells in one society of the  spiritual 
world1 and intends and thinks in like   
manner with those who  compose the      
society1 #ecj4 ,the lower principles of 
the mind are unchaste1  but its higher  
principles chaste1 #cjb4 ,every man has 
an internal and an  external mind1 with 
the wicked the internal mind is insane1 
and the  external is wise2 but with the 
good the internal mind is wise1 and from
  this also the external1 #dgg4 ,with   
the ancients1 the science of            
correspondences conjoined the sensual   
things of the body with the  perceptions
 of the mind1 and procured intelligence1
 #gf4    ,obs4--,the mind is composed of
 two faculties which make man to be man1
  namely1 the will and the              
understanding4 ,the mind composed of the
  spiritual will and of the spiritual   
understanding1 is the internal man2  it 
incloses the inmost man or soul 7anima71
 and it is inclosed by the  natural mind
 or external man1 composed of the       

natural will and  understanding4 ,this  
natural mind1 together with a sort of   
mind still  more exterior1 called the   
animus1 which is formed by the external 
affections and inclinations resulting   
from education1 society1 and  custom1 is
 the external mind4 ,the whole organized
 in a perfect human  form1 is called    
spirit 7spiritus74 ,the spirit in our   
world is covered  with a terrestrial    
body1 which renders it invisible2 but1  
freed from  this body by natural death1 
it enters the spiritual world1 where its
  spiritual body is perfectly visible   
and tactile4    ,,miracles4--,why there 
are none in the present day1 #ece4      
,,mire4--,in hell lascivious delights   
are represented under the appearance  of
 mire1 c41 #dhj4    ,,mistress1 #dei4   
,,modesty is one of those virtues which 
have respect to life1 and enter  into   
it1 #afd4    ,,monasteries4--,what      
becomes in the other life of those who  
have been shut  up in monasteries1 #ed1 
#aee4 ,virgins devoted to the monastic  

life1 #eac4    ,,monogamists4--,all in  
heaven live married to one wife1 #gg4   
,,monogamical marriages1 #gj1 #gg1 #ada4
 ,they correspond to the marriage of    
the ,lord and the church1 and originate 
in the marriages of good and  truth1    
#gj4    ,,monogamy4--,why monogamy      
exists with ,christian nations1         
#ccg-cci4    ,,mote4--,wonderful things 
respecting it1 #cbi4    ,,mother4--,the 
church in the world is called mother1   
#aah1 #aai4    ,,morality1 genuine1 is  
the wisdom of life1 #chc4 ,spiritual    
morality is the  result of a life from  
the ,lord according to the truths of the
 ,word1 #bic4                           
,,multiplicable4--,every thing is       
multiplicable in infinitum1 #ahe4       
,,munificence is one of those virtues   
which have respect to life1 and  enter  
into it1 #afd4    ,,muses1 nine1 or     
virgins represent knowledges and        
sciences of every kind1  #ahb4          
,,nakedness signifies innocence1 #dac4  
,,natural1 the1 derives its origin from 

the spiritual1 #cbj4 ,difference        
between the natural and spiritual1      
#cbf-cbi4 ,the natural principle is     
distinguished into three degrees2 the   
so-called natural1 the natural  sensual1
 and the natural-corporeal1 #ddb4 ,the  
natural man is nothing but  an abode and
 receptacle of concupiscences and lusts1
 #ddh4 ,there are  three degrees of the 
natural man1 #dif4 ,those who love only 
the world1  placing their heart in      
wealth1 are properly meant by the       
natural1 #dif2  they pour forth into the
 world all things of the will and       
understanding1  covetously and          
fraudulently acquiring wealth1 and      
regarding no other use  therein1 and    
thence but that of possession1 #dif4    
,,nature is the recipient whereby love  
and wisdom produce their effects or     
uses1 #chj2 thus nature is derived from 
life1 and not life from nature1  #chj4  
,all the parts of nature derive their   
subsistence and existence from  the sun1
 #chj4 ,nature is in all time1 in time1 

and in all space1 in  space1 #cbh4      
,nature1 with her time and space1 must  
of necessity have a  beginning and a    
birth1 #cbh4 ,wherefore nature is from  
,god1 not from  eternity1 but in time1  
that is1 together with her time and     
space1 #cbh4    ,,necessity for apparent
 love and friendship in marriages1 for  
the sake of  order being preserved in   
houses1 #bga1 and following1 #bhc4      
,,nemesis1 #ejd4    ,,novitiates1       
#ahb4--,novitiate spirit1 #dfa4 ,see    
,spirits4    ,,nuptials celebrated in   
heaven1 #ai-be4 ,there are nuptials in  
the heavens  as in the earths1 but only 
with those in the heavens who are in the
  marriage of good and truth2 nor are   
any others angels1 #dd4 ,by the words   
of the ,lord1 ,those who shall be       
accounted worthy to attain another age1 
neither marry nor are given in marriage1
 no other nuptials are meant  than      
spiritual nuptials1 and by spiritual    
nuptials is meant conjunction  with the 
,lord1 #da4 ,these spiritual nuptials   

take place in the earths1  but not after
 departure thence1 thus not in the      
heavens1 #dd4 ,to  celebrate nuptials   
signifies to be joined with the ,lord1  
#da4 ,to enter  into nuptials is to be  
received into heaven by the ,lord1 #da4 
,why  nuptials in the world are         
essential solemnities1 #cjf4            
,,obstructions of inmost life1 whence   
they proceed1 #cac4    ,,occiput1 #bfg1 
#ddd4    ,,ochim1 the1 in hell1         
represent the images of the phantasies  
of the  internals1 #bfd1 #dcj4    ,,ode 
sung by virgins in the spiritual world1 
#bjg4    ,,odors1 the1 whereby the      
chaste pleasures of conjugial love are  
presented  to the senses in the         
spiritual world1 are the perfumes       
arising from  fruits1 and the fragrances
 from flowers1 #dcj4    ,,offensive     
appearances1 odors1 and forms1 under    
which unchaste delights  are presented  
to the view in hell1 #dcj4    ,,offices 
and employments in the spiritual world1 
#bjg4    ,,offsprings1 the1 derived from

 the ,lord as a husband and father1 and 
from  the church as a wife and mother1  
are all spiritual1 #abj4 ,the spiritual 
offsprings which are born from the      
,lord's marriage with the church are    
truths and goods1 #aba4 ,from the       
marriages of the angels in the heavens  
are generated spiritual offsprings1     
which are those of love and wisdom1  or 
of good and truth1 #fe4 ,spiritual      
offsprings1 which are produced from  the
 marriages of the angels1 are such      
things as are of wisdom from the        
father1 and of love from the mother1    
#baa4 ,see ,storge4    ,,oil signifies  
good1 #dd4    ,,old men1 decrepit1 and  
infirm old women are restored by the    
,lord to the  power of their age1 when  
from a religious principle they have    
shunned  adulteries as enormous sins1   
#acg4    ,,olive-,,trees in the         
spiritual world represent conjugial love
 in the  highest region1 #bgj1    ,,one1
 the1 from whom all things have life and
 from whom form coheres1 is  the ,lord1 

#ebd4 ,in heaven two married partners   
are called two when they  are named     
husband and wife1 but one when they are 
named angels1 #agg4  ,when the will of  
two married partners become one1 they   
become one man  7homo71 #aif4           
,,operations1 all1 in the universe have 
a progression from ends through  causes 
into effects1 #djj4    ,,opinions on    
celestial joys and eternal happiness1   
#c4    ,,opposite4--,there is not any   
thing in the universe which has not its 
opposite1 #dbe4 ,opposites1 in regard to
 each other1 are not relatives1  but    
contraries1 #dbe4 ,when an opposite acts
 upon an opposite1 one  destroys the    
other even to the last spark of its     
life1 #bee4 ,marriages  and adulteries  
are diametrically opposite to each      
other1 #bee4    ,,opposition of         
adulterous love and conjugial love1     
#dbc-ddc4    ,,opulence in heaven is the
 faculty of growing wise1 according to  
which  faculty wealth is given in       
abundance1 #bej4    ,,orchestra1 #cae4  

,,order1 all1 proceeds from first       
principles to last1 and the last becomes
  the first of some following order1    
#caa4 ,all things of a middle order are 
the last of a prior order1 #caa4 ,there 
is successive order and  simultaneous   
order2 the latter is from the former and
 according to it1  #cad4 ,in successive 
order1 one thing follows after another  
from what is  highest to what is lowest1
 #cad4 ,in simultaneous order1 one thing
 is next  to another from what is inmost
 to what is outermost1 #cad4 ,successive
  order is like a column with steps from
 the highest to the lowest1 #cad4       
,simultaneous order is like a work      
cohering from the centre to the         
superficies1 #cad4 ,successive order    
becomes simultaneous in the ultimate1   
the highest things of successive order  
become the inmost of simultaneous       
order1 and the lowest things of         
successive order become the outermost of
  simultaneous order1 #cad4 ,successive 
order of conjugial love1 #cje1 #caa4    

,,organization1 the1 of the life of man 
according to his love1 cannot be        
changed after death1 #ebd4 ,a change of 
organization cannot possibly be         
effected1 except in the material body1  
and is utterly impossible in the        
spiritual body after the former has been
 rejected1 #ebd4    ,,organs4--,such as 
conjugial love is in the minds or       
spirits of two  persons1 such is it     
interiorly in its organs1 #caj4 ,in     
these organs are  terminated the forms  
of the mind with those who are          
principled in  conjugial love1 #caj4    
,,origin of evil1 #ddd4 ,origin of      
conjugial love1 #fj1 #fa1 #hc1 #ajc-aad1
 #ahc1  #bch4 ,origin of the ,mahometan 
religion1 #cdb4 ,origin of the beauty of
 the  female sex1 #cha-chd4             
,,outermost1 the1 lowest things of      
successive order become the outermost   
of simultaneous order1 #cad4            
,obs4--,the outermost is predicated of  
what is most exterior1 in  opposition to
 the inmost1 or that which is most      

interior4    ,,owls in the spiritual    
world are correspondences and consequent
  appearances of the thoughts of        
confirmators1 #bcc4    ,,pagans1 the1   
who acknowledge a ,god and live         
according to the civil laws  of justice1
 are saved1 #cea4    ,,palace           
representative of conjugial love1 #bgj4 
,small palace inhabited by  two         
novitiate conjugial partners1 #caf4     
,description of the palace of a         
celestial society1 #ab4    ,,palladium1 
#aea994    ,,palm-,,trees1 in the       
spiritual world1 represent conjugial    
love of the  middle region1 #bgj4       
,,palms ,,of ,,the ,,hands1 in the1     
resides with wives a sixth sense1 which 
is a  sense of all the delights of the  
conjugial love of the husband1 #aea994  
,,paper on which was written arcana at  
this day revealed by the ,lord1 #ecc4   
,paper bearing this inscription1 ,the   
marriage of ,good and ,truth1 #aae4     
,,paradise1 spiritually understood1 is  
intelligence1 #cec4 ,paradise on the    

confines of heaven1 #h4    ,,paralysis1 
#bec1 #dgj4    ,,parchment ,,in         
,,heaven4--,roll of parchment containing
 arcana of wisdom  concerning conjugial 
love1 #dc4 ,sheet of parchment1 on which
 were the  rules of the people of the   
first age1 #gg4    ,,parnassides1 sports
 of the1 in the spiritual world1 #bjg4  
,these sports  were spiritual exercises 
and trials of skill1 #bjg4              
,,parnassus1 #aea991 #ahb1 #bjg4        
,,particulars are in universals as parts
 in a whole1 #bfa4 ,whoever knows       
universals1 may afterwards comprehend   
particulars1 #bfa4                      
,obs4--,particulars taken together are  
called universals4    ,,partner4--,those
 who have lived in love truly conjugial1
 after the death  of their married      
partners1 are unwilling to enter into   
iterated  marriages1 the reason why1    
#cba4 ,see ,married ,partners4          
,,pathology1 #bec4    ,,peace is the    
blessed principle of every delight which
 is of good1 #cid4  ,peace1 because it  

proceeds immediately from the ,lord1 is 
one of the two  inmost principles of    
heaven1 #cid4 ,peace in their homes     
gives serenity to  the minds of         
husbands1 and disposes them to receive  
agreeably the  kindnesses offered by    
their wives1 #bhe4 ,peace is in         
conjugial love1 and  relates to the     
soul1 #ahj4    ,,pegasus4--,by the      
winged horse ,pegasus the ancients meant
 the  understanding of truth1 by which  
comes wisdom2 by the hoofs of his feet  
they understood experiences1 whereby    
comes natural intelligence1 #ahb4       
,,pellicacy1 #dei1 #dfj1 #dfb4          
,,perception1 common1 is the same thing 
us influx from heaven into the          
interiors of the mind1 #bh4 ,by virtue  
of this perception1 man inwardly in     
himself perceives truths1 and as it were
 sees them1 #bh4 ,all have not  common  
perception1 #adg4 ,there is an internal 
perception of love1 and an  external    
perception1 which sometimes hides the   
internal1 #di4 ,the  external perception

 of love originates in those things     
which regard the  love of the world1 and
 of the body1 #di4    ,obs4--,perception
 is a sensation derived from the ,lord  
alone1 and has  relation to the good and
 true1 ,a4,c4 #ajd4 ,perception consists
 in seeing  that a truth is true1 and   
that a good is good2 also that an evil  
is  evil1 and a false is false1 ,a4,c4  
#gfhj4 ,its opposite is phantasy4 ,see  
,phantasy1 obs4    ,,peregrinations of  
man in the societies of the spiritual   
world1 during  his life in the natural  
world1 #ecj4    ,,periods whereby       
creation is preserved in the state      
foreseen and provided  for1 #djj1 #dja4 
,,periosteums1 #eaa4    ,,peter1 the    
,apostle1 represented truth and faith1  
#aai4    ,,phantasy1 #bfg4--,those are  
in the phantasy of their respective     
concupiscences who think interiorly in  
themselves1 and too much indulge  their 
imagination by discoursing with         
themselves2 for these separate  their   
spirit almost from connection with the  

body1 and by vision  overflow the       
understanding1 #bfg4 ,what is the fate  
of those after death  who have given    
themselves up to their phantasy1 #bfh1  
#ead4 ,errors which  phantasy has       
introduced through ignorance of the     
spiritual world and of  its sun1 #dbb4  
,obs4--,phantasy is an appearance of    
perception3 it consists in seeing  what 
is true as false1 and what is good as   
evil and what is evil as  good1 and what
 is false as true1 ,a4,c44 #gfhj4       
,,phantoms4--,who those are who in the  
other life appear as phantoms1 #ead4    
,,philosophers1 difference between1 and 
,sophi1 #acj4 ,the ancient people1  who 
acknowledged the wisdom of reason as    
wisdom1 were called  philosophers1 #ahj4
 ,see ,sophi4    ,,philosophical        
considerations concerning the abstract  
substance1 form1  subject4 c41 #ff1     
#ahf4    ,,philosophy is one of those   
sciences by which an entrance is made   
into  things rational1 which are the    
grounds of rational wisdom1 #afc4       

,,physics is one of the sciences by     
which an entrance is made into things   
rational1 which are the ground of       
rational wisdom1 #afc4    ,,place4--,in 
the spiritual world there are places as 
in the natural world1  otherwise there  
could be no habitations and distinct    
abodes1 #aj4  ,nevertheless place is not
 place1 but an appearance of place1     
according  to the state of love and     
wisdom4 #aj4 ,places of instruction in  
the  spiritual world1 #bfa4    ,,places1
 public1 in the spiritual world1 #ag1   
#gi4    ,,planes successive1 formed in  
man1 on which superior principles may   
rest  and find support1 #ddg4 ,the      
ultimate plane in which the sphere of   
conjugial love and its opposite         
terminate is the same1 #dci4 ,the       
rational  plane1 with man1 is the medium
 between heaven and hell2 the marriage  
of  good and truth flows into this plane
 from above1 and the marriage of  evil  
and false flows into it from beneath1   
#dcf4    ,,planets4--,revelations made  

at the present day concerning the       
inhabitants  of the planets1 #ecb4 ,see 
,treatise by the ,author on ,the ,earths
 in the  ,universe4    ,,plastic force  
in animals and vegetables1 whence it    
proceeds1 #bch4    ,,plato1 #aea994     
,,platonist4--,arcana unfolded by a     
,platonist1 #aec994                     
,,pleasures4--,sensations1 with the     
pleasures thence derived1 appertain to  
the body1 #bgc4 ,the delights of        
adulterous love are the pleasures of    
insanity1 #ddb1 #dig4                   
,,pledges4--,after a declaration of     
consent1 pledges are to be given1 #cjj4 
,these pledges are continual visible    
witnesses of mutual love1 hence also    
they are memorials thereof1 #cjj4       
,,poland1 #eba4    ,,poles1 #ajc1 #ajh4 
,,political ,,self-,,love1 its nature   
and quality1 #bfd4 ,it would make its   
votaries desirous of being emperors if  
left without restraint1 #bfd4           
,,politics is one of those sciences by  
which an entrance is made into  things  

rational1 which are the ground of       
rational wisdom1 #afc4    ,,polygamical 
love is the love of the external1 or    
natural man1 #cde4 ,in  this love there 
is neither chastity1 purity1 nor        
sanctify1 #cdf4    ,,polygamist1 no1 so 
long as he remain such1 is capable of   
being made  spiritual1 #cdg4 ,conjugial 
chastity1 purity1 and sanctity cannot   
exist  with polygamists1 #cdf4          
,,polygamy1 of1 #ccb-ceb4 ,whence it    
originates1 #cdi4 ,polygamy is          
lasciviousness1 #cde4 ,polygamy is not a
 sin with those who live in it  from a  
religious principle1 as did the         
,israelites1 #cdh4 ,why polygamy was    
permitted to the ,israelitish nation1   
#cdj4    ,,popes4--,dreadful fate of two
 popes who had compelled emperors to    
resign  their dominions1 and had behaved
 ill to them1 both in word and deed1 at 
,rome1 whither they came to supplicate  
and adore them1 #bfe4    ,,portico of   
palm-trees and laurels1 #ef4            
,,posterior1 the1 is derived from the   

prior1 as the effect from its cause1    
#cbf4 ,that which is posterior exists   
from what is prior1 as it exists  from  
what is prior1 #ccj4 ,between prior and 
posterior there is no  determinate      
proportion1 #cbf4    ,,power1 active or 
living1 and passive or dead1 #dhj4      
,whence proceeds the  propagative1 or   
plastic force1 in seeds of the vegetable
 kingdom1 #bch4    ,,precept4--,he who  
from purpose or confirmation acts       
against one precept1  acts against the  
rest1 #ebh4 ,the precepts of            
regeneration are five1 see  n4 #hb3     
among which are these1 that evils ought 
to be shunned1 because  they are of the 
devil1 and from the devil2 that goods   
are to be done1  because they are of    
,god1 and from ,god2 and that men ought 
to go to the  ,lord1 in order that ,he  
may lead them to do the latter1 #ebe4   
,,predicates4--,a subject without       
predicates is also an entity which has  
no  existence in reason 7ens nullius    
rationis71 #ff4    ,,predications are   

made by a man according to his rational 
light1 #dhe4  ,predications of four     
degrees of adulteries1 #dhe and         
following4  ,difference between         
predications1 charges of blame1 and     
imputations1 #dhe4    ,,prelates1 why   
the1 of the church have given the       
pre-eminence to faith1  which is of     
truth1 above charity1 which is of good1 
#abf4    ,,preparation for heaven or for
 hell1 in the world of spirits1 has for 
its  end that the internal and external 
may agree together and make one1 and    
not disagree and make two1 #dh994       
,,presence4--,the origin or cause of    
presence in the spiritual world1 #aga4  
,man is receptible of the ,lord's       
presence1 and of conjunction with ,him4 
,to come to ,him1 causes presence1 and  
to live according to ,his  commandments1
 causes conjunction1 #cda4 ,his presence
 alone is without  reception1 but       
presence and conjunction together are   
with reception1  #cda4 ,the truth of    
faith constitutes the ,lord's presence1 

#gb4    ,,preservation is perpetual     
creation1 #hf4 ,whence arises perpetual 
preservation1 #he4                      
,,pretender4--,every man who is not     
interiorly led by the ,lord is a        
pretender1 a sycophant1 a hypocrite1 and
 thereby an apparent man1 and  yet not a
 man1 #bfg4    ,,priest1 chief1 of a    
society in heaven1 #bff4                
,,primary4--,what is first in respect to
 end1 is first in the mind and its      
intention1 because it is regarded as    
primary1 #ih4 ,things primary exist1    
subsist1 and persist1 from things       
ultimate1 #dd4    ,,primeval4--,in the  
world1 at the present day1 nothing is   
known of the  primeval state of man1    
which is called a state of integrity1   
#cee4 ,what  the primeval state of      
creation was1 and how man is led back to
 it by the  ,lord1 #cee4    ,,prince of 
a society in heaven1 #ad and following1 
#bff4    ,,principle1 the primary1 of   
the church is the good of charity1 and  
not  the truth of faith1 #abf4          

,,principles and ,,principiates1 #cbh4  
,obs4--,principiates derive their       
essence from principles1 ,t4,c4,r41     
#agg4 ,all things of the body are       
principiates1 that is1 are compositions 
of fibres1 from principles which are    
receptacles of love and wisdom1  ,d4,l4 
and ,w41 #cfi4    ,,probity is one of   
those virtues which have respect to     
life1 and enter  into it1 #afd4         
,,problem concerning the soul1 #cae4    
,,proceed1 to4--,all things which       
proceed from the ,lord1 are in an       
instant  from first principles in last1 
#chi4    ,,procreation1 sphere of the   
love of1 #djj4    ,,progression4--,there
 is no progression of good to evil1 but 
a progression  of good to a greater and 
less good1 and evil to a greater and    
less evil1  #ddd4 ,a progression from   
ends through causes into effects is     
inscribed on  every man in general1 and 
in every particular1 #djj1 #dja4        
,decreasing  progression of conjugial   
love1 #gh4    ,,prolification           

corresponds to the propagation of truth1
 #abg4 ,spiritual  prolification is that
 of love and wisdom1 #ea1 #eb4 ,origin  
of natural  prolifications1 #aae4 ,the  
sphere of prolification is the same as  
the  universal sphere of the marriage of
 good and truth1 which proceeds from    
the ,lord1 #ib4 ,all prolification is   
originally derived from the influx of   
love1 wisdom1 and use from the ,lord1   
from an immediate influx into the  souls
 of men1 from a mediate influx into the 
souls of animals1 and from  an influx   
still more mediate into the inmost      
principles of vegetables1  #ahc4        
,prolifications are continuations of    
creation1 #ahc4 ,the principle of       
prolification is derived from the       
intellect alone1 #ij4 ,in the principle 
of prolification of the husband is the  
soul1 and also his mind as to its       
interiors1 which are conjoined to the   
soul1 #agb4 ,its state with  husbands1  
if married pairs were in the marriage of
 good and truth1 #aae4                  

,,promulgation1 cause of the1 of the    
decalogue by ,jehovah ,god upon ,mount  
,sinai1 #cea4    ,,propagate1 to4--,love
 and wisdom1 with use1 not only         
constitute man  7homo71 but also are    
man1 and propagate man1 #ahc4 ,a        
feminine principle  is propagated from  
intellectual good1 #bbj4                
,,propagation1 all1 is originally       
derived from the influx of love1 wisdom1
  and use from the ,lord1 from an       
immediate influx into the souls of men1 
from a mediate in flux into the souls of
 animals1 and from an influx  still more
 mediate into the inmost principles of  
vegetables1 #ahc4  ,propagations are    
continuations of creation1 #ahc4        
,propagation of the  soul1 #bbj1 #bcf1  
#bch1 #bde1 #cba4 ,the propagation of   
the human race1 and  thence of the      
angelic heaven1 was the chief end of    
creation4 #fh4    ,,propagate1 or       
plastic force of vegetables and animals1
 whence it  originated1 #ach4           
,,proprium1 man's1 from his birth is    

essentially evil1 #bfb4 ,the proprium   
of man's 7homo7 will1 is to love        
himself1 and the proprium of his        
understanding is to love his own wisdom1
 #aid4 ,these two propriums are  deadly 
evils to man1 if they remain with him1  
#aid4 ,the love of these two  propriums 
is changed into conjugial love1 so far  
as man cleaves to his  wife1 that is1   
receives her love1 #aid4                
,,providence1 the ,divine1 of the ,lord 
extends to every thing1 even to the     
minutest particulars concerning         
marriages1 and in marriages1 #bbi1 #caf4
  ,the operations of uses1 by the ,lord1
 by the spheres which proceed from      
,him1 are the ,divine ,providence1 #chf1
 #cia4    ,obs4--,the ,divine           
,providence is the same as the mediate  
and immediate  influx from the ,lord1   
,a4,c4 #fdhj4 ,see the ,treatise on the 
,divine  ,providence1 by the ,author4   
,,prudence is one of the moral virtues  
which have respect to life1 and  enter  
into it1 #afd4 ,nothing of prudence can 

possibly exist but from ,god1  #ced4    
,prudence of wives in concealing their  
love1 #bid4 ,this prudence is  innate1  
#ahg4 ,it was implanted in women from   
creation1 and consequently  by birth1   
#aid4 ,of self-derived prudence1 #ced4  
,,pulpit in a temple in the spiritual   
world1 #bc4    ,,pu1 or ,,pau1 #bh1 #bi1
 #ahb4    ,obs4--,this is the ,greek    
word ,greek3 pou1 written in ordinary   
characters2 the ,author gives the ,latin
 translation at n4 #bh4 7,in quodam  pu 
seu ubi47 ,this word expresses the      
uncertainty in which philosophers  and  
theologians are on the subject of the   
soul4    ,,pure4--,it is not possible   
that any love should become absolutely  
pure1  with men or with angels1 #ga1    
#adf4 ,to the pure all things are pure1 
but  to them that are defiled1 nothing  
is pure1 #adj4    ,,purification the    
spiritual1 of conjugial love may be     
compared to the  purification of natural
 spirits1 as effected by the chemists1  
#ade4  ,wisdom purified may be compared 

with alcohol1 which is a spirit highly  
rectified1 #ade4    ,,purity1 the1 of   
heaven is from conjugial love1 #dcj4 ,in
 like manner the  purity of the church1 
#dca4    ,,purple1 the1 color from its  
correspondence signifies the conjugial  
love  of the wife1 #gf4                 
,,purpose4--,that which flows forth from
 the very essence of a man's life1  thus
 which flows forth from his will or his 
love1 is principally called  purpose1   
#dic4 ,as soon as any one from purpose  
or confirmation abstains  from any evil 
because it is sin1 he is kept by the    
,lord in the purpose  of abstaining from
 the rest1 #ebi4    ,,pustules1 #bec1   
#dgj4    ,,put ,,away1 to4--,putting    
away on account of adultery is a plenary
  separation of minds1 which is called  
divorce1 #bee4 ,other kinds of  putting 
away1 grounded in their particular      
causes1 are separations1 #bee4    ,,put 
,,off1 to4--,man after death puts off   
every thing which does not agree  with  
his love1 #cf4 ,how a man after death   

puts off externals and puts on          
informals1 #dh99    ,,pythagoras1       
#aea994    ,,pythagoreans1 #aec994      
,,quality of the love of the sex in     
heaven1 #dd4 ,the quality of every deed1
  and in general the quality of every   
thing depends upon the circumstances    
which mitigate or aggravate it1 #dhg4   
,,rainbow painted on a wall in the      
spiritual world1 #gf4    ,,rational     
principle1 the1 is the medium between   
heaven and the world1  #ade4 ,above the 
rational principle is heavenly light1   
and below the  rational principle is    
natural light1 #bcc4 ,the rational      
principle is  formed more and more to   
the reception of heaven or of hell1     
according as  man turns himself towards 
good or evil1 #dcf4    ,obs4--,the      
rational principle of man partakes of   
the spiritual and  natural1 or is a     
medium between them1 ,a4,c41 #bfh4      
,,rationality1 spiritual1 comes by means
 of the ,word1 and of preachings        
derived therefrom1 #bic4 ,natural1      

sensual1 and corporeal men enjoy1 like  
other men1 the powers of rationality1   
but they use it while they are in       
externals1 and abuse it while in their  
internals1 #dih1 #dii4 ,rationality1    
with devils1 proceeds from the glory of 
the love of self1 #bfi1 and also  with  
atheists1 who enjoy a more sublime      
rationality than many others1  #bfi4    
,,rationality and ,,liberty4--,when man 
turns himself to the ,lord1 his         
rationality and liberty are led by the  
,lord2 but if backwards1 from the       
,lord1 his rationality and liberty are  
led by hell1 #dcg4    ,,reaction4--,in  
all conjunction by love there must be   
action1 reception1  and reaction1 #bic4 
,,read1 to4--,while man reads the ,word1
 and collects truths out of it1 the     
,lord adjoins good1 #abh2 but this takes
 place interiorly with those only  who  
read the ,word to the end that they may 
become wise1 #abh4    ,,real4--,love and
 wisdom are collected together in use1  
and therein become  one principle1 which

 is called real1 #ahc4    ,,reason1     
human1 is such that it understands      
truths from the light  thereof1 as      
though was not heretofore distinguished 
them1 #dij4    ,,reasoners4--,they are  
named such who never conclude any thing1
 and make  whatever they hear a matter  
of argument and dispute whether it be   
so1  with perpetual contradiction1 #bcb4
 ,what their fate is in the other life1 
#bcb4    ,,reasonings1 the1 of the      
generality commence merely from effects1
 and  from effects proceed to some      
consequences thence resulting1 and do   
not  commence from causes1 and from     
causes proceed analytically to effects1 
#che4 ,truth does not admit of          
reasonings1 #dha4 ,they favor the       
delights of  the flesh against those of 
the spirit1 #dha4    ,,reception is     
according to religion1 #ceb4 ,without   
conjunction there is no  reception1     
#cda4 ,see ,reaction4                   
,,recipient4--,man is a recipient of    
,god1 and consequently a recipient of   

love and wisdom from ,him1 #acb4 ,a     
recipient becomes an image of ,god      
according to reception1 #acb4           
,,reciprocal principle1 the1 of         
conjunction with ,god1 is1 that a man   
should love ,god1 and relish the things 
which are of ,god1 as from  himself1 and
 yet believe that they are of ,god1     
#acb1 #abb4 ,without such a  reciprocal 
principle conjunction is impossible1    
#acb4    ,,rectification4--,the         
purification of conjugial love may be   
compared to  the purification of natural
 spirits1 effected by chemists1 and     
called  rectification1 #ade4            
,,reformed1 to be4--,man is reformed by 
the understanding1 and this is  effected
 by the knowledges of good and truth1   
and by a rational  intuition grounded   
therein1 #die4    ,,regeneration is a   
successive separation from the evils to 
which man is  naturally inclined1 #adf4 
,regeneration is purification from      
evils1 and  thereby renovation of life1 
#ebe4 ,the precepts of regeneration are 

five1  #ebe4 ,see ,precepts4 ,by        
regeneration a man is made altogether   
new as to  his spirit1 and this is      
effected by a life according to the     
,lord's  precepts1 #ebe4    ,,regions of
 the mind4--,in human minds there are   
three regions1 of which  the highest is 
called the celestial1 the middle the    
spiritual1 and the  lowest the natural1 
#cje4 ,in the lowest man is born2 he    
ascends into the  next above it by a    
life according to the truths of         
religion1 and into  the highest by the  
marriage of love and wisdom1 #cje4 ,in  
the lowest  region dwells natural love1 
in the superior spiritual love1 and in  
the  supreme celestial love1 #bgj4 ,in  
each region there is a marriage of love 
and wisdom1 #bgj4 ,the pleasantnesses of
 conjugial love in the highest  region  
are perceived as blessednesses1 in the  
middle region as  satisfactions1 and in 
the lowest region as delights1 #cce4 ,in
 the lowest  region reside all the      
concupiscences of evil and of           

lasciviousness2 in  the superior region 
there are not any concupiscences of evil
 and of  lasciviousness1 for man is     
introduced into this region by the ,lord
 when  he is reborn2 in the supreme     
region is conjugial chastity in its     
love1  into this region man is elevated 
by the love of uses1 #cje4    ,,reign1  
to1 with ,christ is to be wise1 and     
perform uses1 #g4    ,,relation1 there  
is no1 of good to evil1 but a relation  
of good to a  greater and less good1 and
 of evil to a greater and less evil1    
#ddd4 ,what  is signified by the        
expression1 for the sake of relatives1  
#ag4    ,,relatives subsist between the 
greatest and the least of the same      
thing1  #dbe1 #ag4    ,,religion        
constitutes the state of the church with
 man1 #bch4 ,religion is  implanted in  
souls1 and by souls is transmitted from 
parents to their  offspring1 as the     
supreme inclination1 #bdf4 ,with        
,christians it is formed  by the good of
 life1 agreeable to the truth of        

doctrine1 #aae4 ,conjugial  love is     
grounded in religion1 #bch4 ,where there
 is not religion1 neither  is there     
conjugial love1 #bci4 ,there is no      
religion without the truths of          
religion2 what is religion without      
truths1 #bci4 ,religion1 as it is the   
marriage of the ,lord and the church1 is
 the initiament and inoculation  of     
conjugial love1 #eca4 ,that love in its 
progress accompanies religion1  #eca4   
,the first internal cause of cold in    
marriages is the rejection of  religion 
by each of the parties1 #bdj4 ,the      
second cause is1 that one has  religion 
and not the other1 #bda4 ,the third is1 
that one of the parties  is of one      
religion1 and the other of another1     
#bdb4 ,the fourth is the  falsity of    
religion1 #bdc4    ,obs4--,there is a   
difference which it is important to bear
 in mind1  between religion and the     
church2 the church of the ,lord1 it is  
true1 is  universal1 and is with all    
those who acknowledge a ,divine ,being1 

and  live in charity whatever else may  
be their creed2 but the church is       
especially where the ,word is1 and where
 by means of the ,word the ,lord is     
known4 ,in the countries where the ,word
 does not exist1 or is withdrawn  from  
the people and replaced by human        
decisions1 as among the ,roman          
,catholics1 there is religion alone1 but
 there is1 to speak correctly1 no       
church4 ,among ,protestants1 there is   
both religion and a church1 but this    
church has come to an end1 because it   
has perverted the ,word4    ,,renew1    
to4--,every part of man1 both interior  
and exterior1 renews  itself1 and this  
is effected by solutions and            
reparations1 #aga4    ,,renunciation of 
whoredoms1 whence exists the chastity of
 marriage1 how  it is effected1 #adh4   
,,repasts4--,in heaven1 as in the world1
 there are repasts1 #f4                 
,,representations4--,among the ancients 
the study of their bodily senses        
consisted in representations of truths  

in forms1 #gf4    ,,representative4--,to
 those who are in the third heaven1     
every  representative of love and wisdom
 becomes real1 #bgj4    ,,respiration   
,,of ,,the ,,lungs1 the1 has relation to
 truth1 #hg4    ,,rest4--,what is the   
meaning of eternal rest1 #bjg4          
,,retain1 to--,in whatever state man is 
he retains the faculty of elevating  the
 understanding1 #die4    ,,revelations  
made at the present day by the ,lord1   
#ecb4    ,,rib1 by a1 of the breast is  
signified1 in the spiritual sense1      
natural  truth1 #aic4    ,,right1 the1  
signifies good1 #caf4 ,it also signifies
 power1 #ba4    ,,rites1                
customary4--,there are customary rites  
which are merely formal1  and there are 
others which1 at the same time1 are also
 essential1 #cjf4    ,,rivalship or     
emulation between married parties       
respecting right and  power1 #bia4      
,emulation of prominence between married
 partners is one of  the external causes
 of cold1 #bdh4    ,,rules of life      

concerning marriages1 #gg4 ,universal   
rule1 #adg1 #cac4    ,,sabbath1         
the4--,the life of heaven from the      
worship of ,god1 is called a  perpetual 
,sabbath1 #i4 ,celebration of the       
,sabbath in a heavenly society1  #bc1   
#bd4    ,,sacrilege4--,see ,sacrimony4  
,,sacrimony4--,in heaven1 marriage with 
one wife is called sacrimony1 but  if it
 took place with more than one it would 
be called sacrilege1 #gf4    ,,sagacity 
is one of the principles constituent of 
natural wisdom1 #afc4                   
,,sanctities4--,the marriage of the     
,lord and the church1 and the marriage  
of good and truth1 are essential        
sanctities1 #fd4 ,sanctity of the ,holy 
,scriptures1 #bd4    ,,sanctuary of the 
tabernacle of worship amongst the most  
ancient in  heaven1 #ge4                
,,satans4--,they are called satans who  
have confirmed themselves in favor  of  
nature to the denial of ,god1 #chj4     
,those who are evil from the            
understanding dwell in the front in     

hell1 and are called satans1 but  those 
who are in evil from the will1 dwell to 
the back and are called  devils1 #dib4  
,see ,devils4 ,satan wishing to         
demonstrate that nature is  ,god1 #dae4 
,obs4--,in the ,word1 by the devil is   
understood that hell which is to  the   
back1 and in which are the most wicked1 
called evil genii2 and by  satan1 that  
hell in which dwell those who are not so
 wicked1 who are  called evil spirits1  
,h4 and ,h41 #edd4                      
,,satisfaction4--,in love truly         
conjugial exists a state of             
satisfaction1  #ahj4    ,,saturnine or  
golden age1 #aec994    ,,satyrs4--,in   
the spiritual world the satyr-like form 
is the form of  dissolute adultery1     
#eba4    ,,saved1 to be4--,all in the   
universe who acknowledge a ,god1 and1   
from a  religious principle1 shun evil  
as sins against ,him1 are saved1 #cdc4  
,,science is a principle of knowledges1 
#acj4 ,there is no end to science1      
#ahe4 ,man is not born into the science 

of any love1 but beasts and birds  are  
born into the science of all their      
loves1 #acc4 ,man is born without       
sciences1 to the end that he may receive
 them all2 whereas1 supposing  him to be
 born into sciences1 he could not       
receive any but those into  which he was
 born1 #acd4 ,science and love are      
undivided companions1 #acd4    ,,science
 ,,of ,,correspondences1 the1 was among 
the ancients the science of  sciences1  
#ecb4 ,it was the knowledge concerning  
the spiritual things of  heaven and the 
church1 and thence they derived wisdom1 
#ecb4 ,it conjoined  the sensual things 
of their bodies with the perceptions of 
their minds1  and procured to them      
intelligence1 #gf4 ,this science having 
been turned  into idolatrous science1   
was so obliterated and destroyed by the 
divine  providence of the ,lord1 that no
 visible traces of it were left         
remaining1 #ecb4 ,nevertheless1 it has  
been again discovered by the ,lord1  in 
order that the men of the church may    

again have conjunction with ,him1  and  
consociation with the angels2 which     
purposes are effected by the  ,word1 in 
which all things are correspondences1   
#ecb4 ,see  ,correspondences4           
,,scorbutic ,,phthisic1 #bec1 #dgj4     
,,scripture1 the sacred1 which proceeded
 immediately from the ,lord1 is1 in     
general and in particular1 a marriage of
 good and truth1 #aae4    ,,seat1 the1  
of jealousy is in the understanding of  
the husband1 #cgb4                      
,,seducers4--,their sad lot after death1
 #ead4    ,,see1 to1 that what is true  
is true1 and that what is false is      
false1 is  to see from heavenly light in
 natural light1 #bcc4    ,,seeds        
spiritually understood are truths1 #bbj4
 ,by the seed of man1  whereby iron     
shall be mixed with clay1 and still they
 shall not cohere1  is meant the truth  
of the ,word falsified1 #gi4 ,formation 
of seed1 #bbj1  #bde1 #ahc4             
,,self-,,conceit1 or ,,self-,,derived   
,,intelligence4--,the love of wisdom1 if

 it  remains with man1 and is not       
transcribed into the woman1 is an evil  
love1 and is called self-conceit1 or the
 love of his own intelligence1  #hh1    
#cec4 ,the wife continually attracts to 
herself her husband's conceit  of his   
own intelligence1 and extinguishes it in
 him1 and verifies it in  herself1 #cec4
 ,he who1 from a principle of self-love1
 is vain of his own  intelligence1      
cannot possibly love his wife with true 
conjugial love1  #aic4    ,,semblances1 
conjugial1 #bgi-bhi4    ,,semination    
corresponds to the potency of truth1    
#abg4 ,it has a spiritual  origin1 and  
proceeds from the truths of which the   
understanding  consists1 #bbj4          
,,sensations with the pleasures thence  
derived appertain to the body1 and      
affections with the thoughts thence     
derived appertain to the mind1 #bgc4    
,,sense4--,every love has its own proper
 sense1 #baj4 ,spiritual origin of  the 
natural senses1 #bbj4 ,see ,taste1      
,smell1 ,hearing1 ,touch1 ,sight4 ,each 

of these senses has its delights1 with  
variations according to the  specific   
uses of each1 #fh4 ,the sense proper to 
conjugial love is the  sense of touch1  
#baj4 ,the use of this sense is the     
complex of all other  uses1 #fh4 ,wives 
have a sixth sense1 and which is a sense
 of all the  delights of the conjugial  
love of the husband1 and this sense they
 have  in the palms of their hands1     
#aee994    ,,sensual4--,natural men who 
love only the delights of the senses1   
placing  their heart in every kind of   
luxury and pleasure1 are properly meant 
by  the sensual1 #dif4 ,the sensual     
immerse all things of the will1 and     
consequently of the understanding1 in   
the allurements and fallacies of  the   
senses1 indulging in these alone1 #dif4 
,,separations of married partners4      
,legitimate causes thereof1 #bea-bed4   
,,serene1 principle of peace1 #aee994   
,,series4--,all those things which      
precede in minds form series1 which     
collect themselves together1 one near   

another1 and one after another1  and    
these together1 compose a last or       
ultimate1 in which they co-exist1  #cac4
 ,the series of the love of infants1    
from its greatest to its least1  thus to
 the boundary in which it subsists or   
ceases1 is retrograde1 the  reason why1 
#dja4    ,,serpent1 the1 signifies the  
love of self-intelligence1 #cec4 ,by the
  serpent1 ,gen4 iii4 is meant the      
devil1 as to the conceit of self-love   
and self-intelligence1 #ace4 ,in hell1  
the forms of beasts1 under which  the   
lascivious delights of adulterous love  
are presented to the sight1  are        
serpents1 c41 #dcj4    ,,sex4--,the love
 of the male sex differs from that of   
the female sex1 #chb4  ,origin of the   
beauty of the female sex1 #cha-chd4     
,cause of the beauty of  the female sex1
 #ef4    ,,sheep1 in the spiritual      
world1 are the representative forms of  
the state  of innocence and peace of the
 inhabitants1 #ge4    ,,sheepfold       
signifies the church1 #abi4    ,,shower1

 golden1 #aee991 #bjh4                  
,,sight4--,there is in man an internal  
and an external sight1 #dgg4 ,natural   
sight is grounded in spiritual sight1   
which is that of the  understanding1    
#bbj4 ,the love of seeing1 grounded in  
the love of  understanding1 has the     
sense of seeing2 and the gratifications 
proper to  it are the various kinds of  
symmetry and beauty1 #baj4 ,how gross   
the  sight of the eye is1 #daf4         
,,silver signifies intelligence in      
spiritual truths1 and thence in natural 
truths1 #gf4 ,the silver age1 #gf4      
,,simple4--,every thing divided is more 
and more multiple1 and not more and     
more simple1 #cbi4                      
,,simultaneous4--,there is simultaneous 
order and successive order1 #cad4  ,that
 simultaneous order is grounded in      
successive1 and is according to  it1 is 
not known1 #cad4    ,,sin4--,all that   
which is contrary to religion is        
believed to be sin1  because it is      
contrary to ,god2 and1 on the other     

hand1 all that which  agrees with       
religion is believed not to be sin1     
because it agrees with  ,god1 #cdh4     
,,sincerity is one of those virtues     
which have respect to life1 and enter   
into it1 #afd4    ,,singing in heaven1  
#ee1 #aee994    ,,sirens1 fantastic     
beauty of1 in the spiritual world1 #eje4
    ,,sisters4--,the ,lord calls those  
brethren and sisters who are of his     
church1 #abj4    ,,six4--,the number six
 signifies all and what is complete1    
#ba4    ,,sleep1 the1 into which ,adam  
fell1 when the woman was created1       
signifies  man's entire ignorance that  
the wife is formed1 and1 as it were1    
created  from him1 #aid4    ,,sleep1 to1
 ,gen4 ii4 #ba1 signifies to be in      
ignorance1 #aid4 ,sleep in  heaven1 #ai4
    ,,slothful1 to the1 in the spiritual
 world1 food is not given1 #f4          
,,small-,,pox1 #bec1 #dgj4              
,,smelling1 natural1 is grounded in     
spiritual smelling1 which is            
perception1 #bbj4 ,the love of knowing  

those things which float about in  the  
air1 grounded in the love of perceiving1
 is the sense of smelling2  and the     
gratifications proper to it are the     
various kinds of fragrance1  #baj4      
,,sobriety is one of those virtues which
 have respect to life1 and enter  into  
it1 #afd4    ,,society1 every1 in heaven
 may be considered as one common body1  
and the  constituent angels as the      
similar parts thereof1 from which the   
common  body exists1 #aj4    ,,socrates1
 #aea994    ,,socratics1 #aec994        
,,solitary1 there is neither good nor   
solitary truth1 but in all cases  they  
are conjoined1 #hg4    ,,solutions and  
reparations by which every part of man1 
both interior and  exterior1 renews     
itself1 #aga4    ,,somnambulists act    
from the impulse of a blind science1 the
 understanding  being asleep1 #acd4     
,,sons in the ,word signify truths      
conceived in the spiritual man1 and born
  in the natural1 #abj1 #bbj4 ,those who
 are regenerated by the ,lord are       

called in the ,word sons of ,god1 sons  
of the kingdom1 #abj4                   
,,sons-,,in-,,law1 what1 and            
daughters-in-law signify in the ,word1  
#abj4    ,,songs in heaven1 #ag1 #ai4   
,heavenly songs are in reality sonorous 
affections1 or affections expressed and 
modified by sounds1 #ee4 ,singing  in   
heaven is an affection of the mind1     
which is let forth through the  mouth as
 a tune1 #aee994 ,affections are        
expressed by songs1 as thoughts  are by 
discourse1 #ee4    ,,sophi4--,the most  
ancient people did not acknowledge any  
other wisdom  than the wisdom of life1  
and this was the wisdom of those who    
were  formerly called sophi1 #acj4      
,,soul1 the1 is the inmost principle of 
man1 #aja1 #aeh1 #bjf4 ,it is not  life1
 but the proximate receptacle of life   
from ,god1 and thereby the  habitation  
of ,god1 #cae4 ,it is a form of all     
things relating to love1 and  of all    
things relating to wisdom1 #cae4 ,it is 
a form from which the  smallest thing   

cannot be taken away1 and to which the  
smallest thing  cannot be added1 and it 
is the inmost of all the forms of the   
whole  body1 #cae4 ,propagation of the  
soul1 #bbj1 #bde4 ,the soul of the      
offspring  is from the father1 and its  
clothing from the mother1 #bjf1 #bhh4   
,the  principle of truth in the soul is 
the origin of seed1 in which is the     
soul of man1 #bbj1 #dhc4 ,it is in a    
perfect human form1 covered with        
substances from the purest principles of
 nature1 whereof a body is  formed in   
the womb of the mother1 #ahc4 ,the soul 
of man1 and of every  animal1 from an   
implanted tendency to self-propagation1 
forms itself1  clothes itself1 and      
becomes seed1 #bbj2 because the soul is 
a spiritual  substance1 which is not a  
subject of extension but of impletion1  
and  from which no part can be taken    
away1 but the whole may be produced     
without any loss thereof1 hence it is   
that it is as fully present in the      
smallest receptacles1 which are seeds1  

as in its greatest receptacle1  the     
body1 #bbj4 ,the soul of every man1 by  
its origin1 is celestial1  wherefore it 
receives influx immediately from the    
,lord1 #dhb4 ,the soul  and the mind are
 the man1 since both constitute the     
spirit which lives  after death1 and    
which is in a perfect human form1 #bfj4 
,the soul  constitutes the inmost       
principles not only of the head1 but    
also of the  body1 #agh4 ,the soul and  
mind adjoin themselves closely to the   
flesh of  the body1 to operate and      
produce their effects1 #agh4 ,a         
masculine soul1  #bbj4 ,how a feminine  
principle is produced from a male soul1 
#bbj4 ,how a  union of the souls of     
married partners is effected1 #agb4 ,see
 ,mind1  obs4    ,,space4--,those things
 which1 from their origin1 are celestial
 and  spiritual1 are not in space1 but  
in the appearances of space1 #aeh4 ,the 
soul of man being celestial1 and his    
mind spiritual1 are not in space1  #aeh4
    ,,spaniards1 #ajc1 #ajd4            

,,species4--,why the ,creator has       
distinguished all things into genera1   
species1 and discriminations1 #dgi4     
,,speech1 the1 of wisdom is to speak    
from causes1 #ge4 ,from the thought1    
which also is spiritual1 speech flows1  
#bbj4    ,,sphere4--,all that which     
flows from a subject1 and encompasses   
and  surrounds it1 is named a sphere1   
#chf4 ,from the ,lord1 by the spiritual 
sun1 proceeds a sphere of heat and      
light1 or of love and wisdom1 to        
operate ends which are uses1 #chf4 ,the 
universal sphere of generating and      
propagating the celestial things1 which 
are of love2 and the spiritual  things1 
which are of wisdom1 and thence the     
natural things1 which are of  offspring1
 proceeds from the ,lord1 and fills the 
universal heaven and  the universal     
world1 #cee4 ,the divine sphere which   
looks to the  preservation of the       
universe in its created state by        
successive  generations1 is called the  
sphere of procreating1 #chf4 ,the divine

 sphere  which looks to the preservation
 of generations in their beginnings1 and
  afterwards in their progressions1 is  
called the sphere of protecting the     
things created1 #chf4 ,there are several
 other divine spheres1 which are  named 
according to uses1 as the sphere of     
defence of good and truth  against evil 
and false1 the sphere of reformation and
 regeneration1 the  sphere of innocence 
and peace1 the sphere of mercy and      
grace1 c41 #bbb1  #chf4 ,but the        
universal of all is the conjugial       
sphere1 because this is  the            
supereminent sphere of conservation of  
the created universe1 #bbb4  ,this      
sphere fills the universe1 and pervades 
all things from first to  last1 #bbb2   
thus from angels even to worms1 #ib4    
,why it is more universal  than the     
sphere of heat and light which proceed  
from the sun1 #bbb4 ,in  its origin1 the
 conjugial sphere1 flowing into the     
universe1 is divine2  in its progress in
 heaven with the angels1 it is celestial

 and  spiritual2 with men it is natural2
 with beasts and birds1 animal2 with    
worms merely corporeal2 with vegetables1
 it is void of life2 and1  moreover1 in 
all its subjects it is varied according 
to their forms1  #bbe4 ,this sphere is  
received immediately by the female sex1 
and  mediately by the male1 #bbe4 ,the  
sphere of conjugial love is the very    
essential sphere of heaven1 because it  
descends from the heavenly  marriage of 
the ,lord and the church1 #ed4 ,whereas 
there is a sphere of  conjugial love1   
there is also a sphere opposite to it1  
which is called a  sphere of adulterous 
love1 #dcd4 ,this sphere ascends from   
hell1 and the  sphere of conjugial love 
descends from heaven1 #dce1 #dee4 ,these
 spheres  meet each other in each world1
 but do not conjoin1 #dcf1 #dee4        
,between  these two spheres there is    
equilibrium1 and man is in it1 #dcg1    
#dee4 ,man  can turn himself to         
whichever sphere he pleases2 but so far 
as he turns  himself to the one1 so far 

he turns himself from the other1 #dch1  
#dee4 ,a  sphere of love from the wife1 
and of understanding from the man1 is   
continually flowing forth1 and unites   
them1 #cba4 ,a natural sphere is        
continually flowing forth1 not only from
 man1 but also from beasts--yea1  from  
trees1 fruits1 flowers1 and also from   
metals1 #aga4 ,there flows  forth--yea1 
overflows from every man 7homo7--a      
spiritual sphere1  derived from the     
affections of his love1 which           
encompasses him1 and  infuses itself    
into the natural sphere derived from the
 body1 so that  these two spheres are   
conjoined1 #aga4 ,every one1 both man   
and woman1 is  encompassed by his own   
sphere of life1 densely on the breast1  
and less  densely on the back1 #bbd4    
,,spire4--,with whom the mind is closed 
from beneath1 and sometimes twisted  as 
a spire into the adverse principle1     
#bjc4    ,,spirit1 the4--,there are two 
principles which1 in the beginning1 with
  every man who from natural is made    

spiritual1 are at strife together1      
which are commonly called the spirit and
 the flesh1 #dhh4 ,the love of  marriage
 is of the spirit1 and the love of      
adultery is of the flesh1  #dhh4 ,see   
,flesh4    ,,spirits4--,see ,mind1 obs4 
,by novitiate spirits are meant men     
newly  deceased1 who are called spirits 
because they are then spiritual men1    
#dfa4 ,who those are1 who1 after death1 
become corporeal spirits1 #die4         
,,spiritual--,the difference between    
what is spiritual and natural is like   
that between prior and posterior1 which 
bear no determinate proportion  to each 
other1 #cbf4 ,spiritual principles      
without natural1 which are  their       
constituent have no consistence1 #eb4   
,spiritual principles  considered in    
themselves have relation to love and    
wisdom1 #eb4 ,the  things relating to   
the church1 which are called spiritual  
things1 reside  in the inmost principles
 with man1 #acj4 ,by the spiritual is   
meant he who  loves spiritual things1   

and thereby is wise from the ,lord1     
#bha4 ,a man  7homo7 without religion is
 not spiritual1 but remains natural1    
#adi4 ,to  become spiritual is to be    
elevated out of the natural principle1  
that  is1 out of the light and heat of  
the world into the light and heat of    
heaven1 #cdg4 ,man becomes spiritual in 
proportion as his rational  principle   
begins to derive a soul from influx out 
of heaven1 which is  the case so far as 
it is affected and delighted with       
wisdom1 #ade4    ,,spiritually1 to      
think1 is to think abstractedly from    
space and time1  #cbh4    ,,sports of   
wisdom in the1 heavens1 #acb4 ,literary 
sports1 #bjg4 ,conjugial  love in its   
origin is the sport of wisdom and love1 
#ge1 #ahc4 ,games and  shows in the     
heavens1 #ag4 ,the sixth sense in the   
female sex is called in  the heavens the
 sport of wisdom with its love1 and of  
love with its  wisdom1 #aee994          
,,spring4--,in heaven the heat and light
 proceeding from the sun cause          

perpetual spring1 #acg4 ,in heaven1 with
 conjugial partners1 there is  spring in
 its perpetual conatus1 #cee4 ,all who  
come into heaven return  into their     
vernal youth1 and into the powers       
appertaining to that age1  #dd4         
,,stables signify instructions1 #gf4    
,,stage entertainments4 ,see ,actors4   
,,states4--,the state of a man's life is
 his quality as to the  understanding   
and the will1 #ahd4 ,the state of a     
man's life from infancy1  even to the   
end of life1 is continually changing1   
#ahe4 ,the common states  of a man's    
life are called infancy1 childhood1     
youth1 manhood1 and old  age1 #ahe4 ,no 
subsequent state of life is the same as 
a preceding one1  #ahf4 ,the last state 
is such as the successive order is1 from
 which it is  formed and exists1 #cac4  
,what was the primeval state1 which is  
called a  state of integrity1 #cee4 ,of 
the state of married partners after     
death1  #de-ed4 ,there are two states   
into which a man enters after death--an 

external and an internal state2 he comes
 first into his external state1  and    
afterwards into his internal1 #dg994    
,,statue1 the1 which ,nebuchadnezzar saw
 in a dream represented the ages of     
gold1 silver1 copper1 and iron1 #gh4    
,,stones signify natural truths1 and    
precious stones spiritual truths1 #gf4  
,,store1 abundant1 #bbj1 #bba4          
,,storehouse4--,the conjugial principle 
of one man with one wife is the         
storehouse of human life1 #deg4         
,,storge4--,the love called storge is   
the love of infants1 #cib4 ,this love   
prevails equally with the evil and the  
good1 and1 in like manner1 with  tame   
and wild beasts2 it is even in some     
cases stronger and more ardent  with    
evil men1 and also with wild beasts1    
#cib4 ,the innocence of infancy  is the 
cause of the love called storge1 #cie4  
,spiritual storge1 #baa4    ,,study1    
what was the1 of the men who lived in   
the silver age1 #gf4 ,study  of sciences
 in the spiritual world1 #bjg4          

,,stupidity of the age1 #dha4           
,,sublimation4--,the purification of    
conjugial love may be compared to the   
purification of natural spirits1 as     
effected by chemists1 and called        
sublimation1 #ade4    ,,subject1 every1 
receives influx according to its form1  
#hf4 ,all a man's  affections and       
thoughts are in forms1 and thence from  
forms1 for forms  are their subjects1   
#ahf4 ,a subject without predicates is  
an entity which  has no existence in    
reason1 #ff4 ,see ,substance4           
,,subsistence is perpetual existence1   
#hf4    ,,substance4--,there is no      
substance without a form1 an unformed   
substance  not being any thing1 #ff4    
,there is not any good or truth which is
 not in  a substance as in its subject1 
#ff4 ,every idea of man's1 however      
sublimated1 is substantial1 that is1    
affixed to substance1 #ff4 ,material    
things derive their origin from things  
substantial1 #bjg4 ,in man1 all the     
affections of love1 and all the         

perceptions of wisdom1 are rendered     
substantial1 for substances are their   
subjects1 #cfa4 ,see ,form4             
,,substantial4--,the difference between 
what is substantial and what is         
material is like the difference between 
what is prior and what is  posterior1   
#ca4 ,spiritual things are substantial1 
#cbh4 ,spirits and angels  are in       
substantial and not in materials1 #cbh4 
,man after death is a  substantial man1 
because this substantial man lay        
inwardly concealed in  the natural or   
material man1 #ca4 ,the substantial man 
sees the  substantial man1 as the       
material man sees the material man1 #ca4
 ,all  things in the spiritual world are
 substantial and not material1 whence   
it is that there are in their perfection
 in that world1 all things which  are in
 the natural world1 and many things     
besides1 #bjg4 ,every idea of  man's1   
however sublimated1 is substantial1 that
 is1 attached to  substances1 #ff4      
,,successive4--,there is a successive   

order and a simultaneous order1 and     
there is an influx of successive order  
into simultaneous order1 #cad4 ,see     
,order4    ,,summary of the ,lord's     
commandments1 #cdj1 #hb4                
,,sun4--,there is a sun of the spiritual
 world as there is a sun of the  natural
 world1 #chj4 ,the sun of the spiritual 
world proceeds immediately  from the    
,lord1 who is in the midst of it1 #bce4 
,that sun is pure love  #bce1 #chj1     
#ecb4 ,it appears fiery before the      
angels1 altogether as the sun  of our   
world appears before men1 #bce4 ,it does
 not set nor rise1 but  stands          
constantly between the zenith and the   
horizon1 that is1 at the  elevation of  
#de degrees1 #acg4 ,the spiritual sun is
 pure love1 and the  natural sun is pure
 fire1 #ahb1 #ecb4 ,whatever proceeds   
from the spiritual  sun partakes of     
life1 since it is pure love2 whatever   
proceeds from the  natural sun partakes 
nothing of life1 since it is pure fire1 
#ecb4 ,the  spiritual sun is in the     

centre of the universe1 and its         
operation1 being  without space and     
time1 is instant and present from first 
principles in  last1 #cia4 ,for what end
 the sun of the natural world was       
created1 #bce4  ,the fire of the natural
 sun exists from no other source than   
from the  fire of the spiritual sun1    
which is divine love1 #chj4             
,,suppers4--,in heaven1 as in the world1
 there are suppers1 #ai4    ,,survivor1 
#cba4--,see ,deceased4    ,,swammerdam1 
#daf4    ,,swans1 in the spiritual      
world1 signify conjugial love in the    
lowest  region of the mind1 #bgj4       
,,swedenborg4--,he protests in truth    
that the memorable relations annexed  to
 the chapters in this work are not      
fictions1 but were truly done and  seen2
 not seen in any state of the mind      
asleep1 but in a state of full          
wakefulness1 #a4 ,that it had pleased   
the ,lord to manifest ,himself unto     
him1 and send him to teach the things   
relating to the ,new ,church1 #a4  ,that

 the interiors of his mind and spirit   
were opened by the ,lord1 and  that     
thence it was granted him to be in the  
spiritual world with angels1  and at the
 same time in the natural world with    
men1 #a1 #ci1 #cbf4 ,state of  anxiety  
into which he fell when once he thought 
of the essence and  omnipresence of ,god
 from eternity1 that is1 of ,god before 
the creation  of the world1 #cbh4 ,the  
angels1 as well as himself1 did not know
 the  differences between spiritual and 
natural1 because there had never  before
 been an opportunity of comparing them  
together by any person's  existing at   
the same time in both worlds2 and       
without such comparison  and reference  
those differences were not              
ascertainable1 #cbg4 ,on a  certain     
time1 as he was wandering through the   
streets of a great city  inquiring for a
 lodging1 he entered a house inhabited  
by married  partners of a different     
religion2 the angels instantly accosted 
him1 and  told him they could not on    

that account remain with him there1     
#bdb4 ,he  had observed for twenty-five 
years continually1 from an influx       
perceptible and sensible1 that it is    
impossible to think analytically        
concerning any form of government1 civil
 law1 moral virtue1 or any  spiritual   
truth1 unless the divine principle flows
 in from the ,lord's  wisdom through the
 spiritual world1 #dai4 ,he declares1   
that having  related a thousand         
particulars respecting departed spirits1
 he has never  heard any one object1 how
 can such be their lot when they are not
 yet  risen from their sepulchres1 the  
last judgment not being yet             
accomplished8 #bh4    ,,swedes1 #ajc1   
#aab4    ,,sweetness4--,in heaven1 the  
chaste love of the sex is called        
heavenly  sweetness1 #ee4               
,,sympathies4--,in the spiritual world  
sympathies are not only felt1 but  also 
appear in the face1 the discourse1 and  
gesture1 #bgc4 ,with some  married      
partners in the natural world1 there is 

antipathy in internals1  combined with  
apparent sympathy in their externals1   
#bib4 ,sympathy  derives its origin from
 the concordance of spiritual spheres1  
which  emanate from subjects1 #aga4     
,,tabernacle4--,in heaven1 the most     
ancient people dwell in tabernacles1    
because1 whilst in the world1 they lived
 in tabernacles1 #ge4 ,tabernacle  of   
their worship exactly similar to the    
tabernacle of which the form was  showed
 to ,moses on ,mount ,sinai1 #ge4       
,,tables of wood and stone on which were
 the writings of the most ancient       
people1 #gg4 ,tablet with this          
inscription1 ,the covenant between      
,jehovah  and the ,heavens1 #ge4        
,,tartarus1 #ge4--,shades of ,tartarus1 
#ge4    ,,tartary4--,the ante-,mosaic   
,word1 at this day lost1 is reserved    
only in  ,great ,tartary1 #gg4          
,,taste1 sense of4--,the love of        
self-nourishment1 grounded in the love  
of  imbibing goods1 is the sense of     
tasting1 and the delights proper to it  

are the various kinds of delicate foods1
 #baj4    ,,temperance is one of those  
moral virtues which have respect to life
 and  enter into it1 #afd4    ,,temple1 
description of a1 in heaven1 #bc4       
,temple of wisdom1 where the  causes of 
the beauty of the female sex were       
discussed1 #ef4    ,,temporal4--,idea of
 what is temporal in regard to          
marriages1 effect that  it produced on  
two married partners from heaven present
 with ,swedenborg1  #baf4    ,,theatres 
in the heavens1 #ag4--,see ,actors4     
,,thing1 every1 created by the ,lord is 
representative1 #bid4    ,,think1 to1   
spiritually is to think abstractedly    
from space and time1 and  to think      
naturally is to think in conjunction    
with space and time1 #cbh4  ,to think   
and conclude from an interior and prior 
principle is to think  and conclude from
 ends and causes to effects1 but to     
think and conclude  from an exterior or 
posterior principle1 is to think and    
conclude from  effects to causes and    

ends1 #djh4 ,the spiritual man thinks of
 things  incomprehensible and ineffable 
to the natural man1 #cbf4    ,,thought  
is the existere1 or existence of a man's
 life1 from the esse  or essence1 which 
is love1 #cf4 ,spiritual thoughts1      
compared with  natural1 are thoughts of 
thoughts1 #cbf4 ,spiritual thoughts are 
the  beginnings and origins of natural  
thoughts1 #cbj4 ,spiritual thought so   
far exceeds natural thought as to be    
respectively ineffable1 #cbf4           
,,thunder4--,clapping of the air like   
thunder is a correspondence and         
consequent appearance of the conflict   
and collision of arguments amongst      
spirits1 #dae4    ,,tones1 discordant1  
brought into harmony1 #bdc4    ,,touch1 
to4--,this sense is common to all the   
other senses1 and hence  borrows        
somewhat from them1 #baj4 ,it is the    
sense proper to conjugial  love1 #baj4  
,the love of knowing objects1 grounded  
on the love of  circumspection and      
self-preservation1 is the sense of      

touching1 and the  gratifications proper
 to it are the various kinds of         
titillation1 #baj4  ,the innocence of   
parents and the innocence of children   
meet each other  by the touch1          
especially of the hands1 #cif4 ,see     
,sense4    ,,trades4--,in the spiritual 
world there are trades1 #bjg4           
,,tranquillity is in conjugial love1 and
 relates to the mind1 #ahj4             
,,transcribed1 to be4--,whereas every   
man 7homo7 by birth inclined to  love   
himself1 it was provided from creation1 
to prevent man's perishing  by          
self-love1 and the conceit of his own   
intelligence1 that that love of  the man
 7vir7 should be transcribed into the   
wife1 #cec1 #hh1 #aic1 #bic4            
,,transcription1 the1 of the good of one
 person into another is  impossible1    
#ebe4    ,,tree1 a1 signifies man1 #ace4
 ,the tree of life signifies man living 
from  ,god1 or ,god living in man1 #ace4
 ,to eat of this tree signifies to      
receive  eternal life1 #ace4 ,the tree  

of the knowledge of good and evil1      
signifies  the belief that life for man 
is not ,god1 but self1 #ace4 ,by eating 
thereof signifies damnation1 #ace4      
,,trinity1 the ,divine1 is in ,jesus    
,christ1 in whom dwells all the fulness 
of the ,godhead bodily1 #bd4            
,,truth4--,what the understanding       
perceives and thinks is called truth1   
#dij4 ,truth is the form of good1 #aih1 
#dic4 ,there is the truth of good1  and 
from this the good of truth1 or truth   
grounded in good1 and good  grounded in 
that truth2 and in these two principles 
is implanted from  creation an          
inclination to join themselves together 
into one1 #hh4 ,the  truth of good1 or  
truth grounded in good1 is male 7or     
masculine71 and  the good of truth1 or  
good grounded in truth1 is female 7or   
feminine71  #fa1 #hh4 ,see ,good and    
,truth4    ,,truth does not admit of    
reasonings1 #dha4    ,,truths pertain to
 the understanding1 #abh4    ,,two4--,in
 every part of the body where there are 

not two1 they are  divided into two1    
#caf4    ,,tziim4--,in hell1 the forms  
of birds1 and under which the lascivious
  delights of adulterous love are       
presented to the view1 are birds called 
tziim1 #dcj4    ,,ulcers1 #bec4         
,,ultimate4--,it is a universal law that
 things primary exist1 subsist1 and     
persist from things ultimate1 #dd4 ,that
 the ultimate state is such as the      
successive order is1 from which it is   
formed and exists1 is a canon  which1   
from its truth1 must be acknowledged in 
the learned world1 #cac4    ,,ulysses1  
companions of1 changed into hogs1 #eba4 
,,unchastity1 difference between1 and   
what is not chaste1 #aci4 ,unchastity   
is entirely opposed to chastity1 #aci4  
,there is a conjugial love which is  not
 chaste1 and yet is not unchastity1     
#aci4 ,the love opposite to  conjugial  
love is essential unchastity1 #aci4 ,if 
the renunciations of  whoredoms be not  
made from a principle of religion1      
unchastity lies  inwardly concealed like

 corrupt matter in a wound only         
outwardly healed1  #adi4    ,,unclean or
 ,,filthy1 every1 principle of hell is  
from adulterers1 #ejj4    ,,uncleanness1
 #beb1 #dgb4    ,,understanding1        
the4--,man has understanding from       
heavenly light1 #bcc4 ,the              
understanding considered in itself is   
merely the ministering and serving      
principle of the will1 #aif4 ,it is only
 the form of the will1 #dic4 ,man is    
capable of elevating his intellect above
 his natural loves1 #if4 ,see  ,will and
 ,understanding4    ,,union4--,spiritual
 union of two married partners is the   
actual adjunction  of the soul and mind 
of the one to the soul and mind of the  
other1 #cba4  ,conjugial love is the    
union of souls1 #agi1 #dhj1 #dhb4 ,union
 between two  married partners in heaven
 is like that of the two tents in the   
breast1  which are called the heart and 
the lungs1 #ge4    ,,unity1 the1 of     
souls between two married partners in   
heaven is seen in  their faces2 the life

 of the husband is in the wife1 and the 
life of the  wife is in the             
husband--they are two bodies but one    
soul1 #ge4    ,,universals4--,whoever   
knows universals may afterwards         
comprehend  particulars1 because the    
latter are in the former as parts in a  
whole1  #bfa4 ,good and truth are the   
universals of creation1 #hd1 #ib4 ,there
 are  three universals of heaven and    
three universals of hell1 #bfa4 ,a      
universal principle exists from1 and    
consists of singulars1 #chh4 ,if we     
take away singulars1 a universal is a   
mere name1 and is like somewhat         
superficial1 which has no contents      
within1 #chh4 ,a universal truth is     
acknowledged by every intelligent man1  
#fj4 ,every universal truth is          
acknowledged as soon as it is heard1 in 
consequence of the ,lord's influx  and  
at the same time of the confirmation of 
heaven1 #fb4    ,,universe4--,the       
universe1 with all its created subjects1
 is from the  divine love1 by the divine

 wisdom1 or what is the same thing1 from
 the  divine good1 by the divine truth1 
#hg4 ,all things which proceed from the 
,lord1 or from the sun1 which is from   
him1 and in which he is1 pervade  the   
created universe1 even to the last of   
all its principles1 #chi4 ,all  thing in
 the universe have relation to good and 
truth1 #fj4 ,in every  thing in the     
universe good is conjoined with truth1  
and truth with good1  #fj4    ,,use is  
essential good1 #ahc1 #gg4 ,use is doing
 good from love by wisdom1  #ahc4       
,creation can only be from divine love  
by divine wisdom1 in divine  use1 #ahc4 
,all things in the universe are         
procreated and formed from use1  in use1
 and for use1 #ahc4 ,all use is from the
 ,lord1 and is effected by  angels and  
men1 as of themselves1 #g4 ,uses are the
 bonds of society2  there are as many   
bonds as there are uses1 and the number 
of uses is  infinite1 #ah4 ,there are   
spiritual uses1 such as regard love     
towards ,god1  and love towards our     

neighbor1 #ah4 ,there are moral and     
civil uses1 such  as regard the love of 
the society and state to which a man    
belongs1 and  of his fellow-citizens    
among whom he lives1 #ah4 ,there are    
natural uses1  which regard the love of 
the world and its necessities1 #ah3 and 
there  are corporeal uses1 such as      
regard the love of self-preservation    
with a  view to superior uses1 #ah4 ,the
 delight of the love of uses is a       
heavenly  delight1 which enters into    
succeeding delights in their order1 and 
according to the order of succession    
exalts them and makes them eternal1     
#ah4 ,delights follow use1 and are also 
communicated to man according to  the   
love thereof1 #fh4 ,the delight of being
 useful derives its essence  from love1 
and its existence from wisdom1 #e4 ,this
 delight1 originating  in love and      
operating by wisdom1 is the very soul   
and life of all  heavenly joys1 #e4     
,those who are only in natural and      
corporeal uses are  satans1 loving only 

the world and themselves1 for the sake  
of the world2  and those who are only in
 corporeal uses are devils1 because they
 live  to themselves alone1 and to      
others only for the sake of themselves1 
#ah4  ,happiness is derived to every    
angel from the use he performs in his   
function1 #f4 ,the public good requires 
that every individual1 being a  member  
of the common body1 should be an        
instrument of use in the society  to    
which he belongs1 #g4 ,to such as       
faithfully perform uses1 the ,lord      
gives the love thereof1 #g4 ,so far as  
uses are done from the love  thereof1 so
 far that love increases1 #bff4 ,the use
 of conjugial love is  the most         
excellent of all uses1 #ahc1 #cje4      
,conjugial love is according to  the    
love of growing wise1 for the sake of   
uses from the ,lord1 #ahc4 ,how  can any
 one know whether he performs uses from 
self-love1 or from the  love of uses8   
#bff4 ,every one who believes in the    
,lord1 and shuns evils  as sins1        

performs uses from the ,lord2 but every 
one who neither believes  in the ,lord1 
nor shuns evils as sins1 does uses from 
self1 and for the  sake of self1 #bff4  
,all good uses in the heavens are       
splendid and  refulgent1 #bff4 ,blessed 
lot of those who are desirous to have   
dominion  from the love of uses1 #bff4  
,obs4--,use consists in fulfilling      
faithfully1 sincerely1 and carefully1   
the duties of our functions1 ,t4,c4,r41 
#gdd4 ,those things are called  uses    
which1 proceeding from the ,lord1 are by
 creation in order1 ,d4,l4  and ,w41    
#bih4    ,,uses of apparent love and    
friendship between married partners1 for
 the  sake of preserving order in       
domestic affairs1 #bga1 and following1  
#bhc4    ,,utility of apparent love and 
apparent friendship between married     
partners1 for the sake of preserving    
order in domestic affairs1 #bga1 and    
following1 #bhc4    ,,vapor4--,from     
reason it may be seen that the soul of  
man after death is  not a mere vapor1   

#bi4    ,,variety4--,there is a         
perpetual variety1 and there is not any 
thing the  same with another thing1     
#ebd4 ,heaven consists of perpetual     
varieties1  #ebd4 ,distinction between  
varieties and diversities1 #cbd4 ,see   
,diversities4    ,,vegetables4--,wonders
 in the productions of vegetables1 #daf4
    ,,vein4--,there is a certain vein   
latent in the affection of the will of  
every angel which attracts his mind to  
the execution of some purpose1 #f4      
,vein of conjugial love1 #dd1 #fh1 #ahc1
 #bic1 #cac1 #dcc1 #dhb4    ,,ventricles
 of the brain1 #cae4    ,,vernal1 the1  
principle exists only where warmth is   
equally united to  light1 #acg4 ,with   
men 7homines7 there is a perpetual      
influx of vernal  warmth from the ,lord1
 it is otherwise with animals1 #acg4 ,in
 heaven1  where there is vernal warmth1 
there is love truly conjugial1 #acg4    
,,violation of spiritual marriage1      
#eae-ebj4 ,violation of spiritual       
marriage is violation of the ,word1     

#eaf4 ,violation of the ,word is        
adulteration of good1 and falsification 
of truth1 #eag4 ,this violation of  the 
,word corresponds to scortations and    
adulteries1 #eah4 ,by whom1 in the      
,christian church1 violation of the     
,word is committed1 #eai4               
,,virginity4--,fate of those who have   
vowed perpetual virginity1 #aee1 #dfj1  
#ejc4    ,,virgins1 #ba1 #bb1 #bic1     
#cba1 #ejb1 #eaa4 ,the affection of     
truth is called a  virgin1 #bic4 ,the   
virgins 7,matt4 xxv4 #a7 signify the    
church1 #ba4 ,quality  of the state of  
virgins before and after marriage in    
heaven1 #ejb4  ,virgins of the fountain1
 #bjg1 #bic4 ,the nine virgins1 or      
muses1 signify  knowledge and science of
 every kind1 #ahb4 ,how a virgin is     
formed into a  wife1 #aii4    ,,virtues1
 moral1 and spiritual virtues1 #afd4    
,various graces and virtues  of moral   
life represented in theatres in heaven1 
#ag4 ,manly virtue1 #dcc1  #cee4        
,,visible4--,every one may confirm      

himself in favor of a divine principle  
or being1 from what is visible in       
nature1 #daf-dba4    ,,vision1          
posterior1 #bcc4    ,,vitiated states of
 mind and body which are legitimate     
causes of  separation1 #beb1 #bec4      
,,wars1 the1 of ,jehovah4 ,the name of  
the historical books of the             
ante-,mosaic ,word1 #gg4    ,,water     
,,from ,,the ,,fountain1 to drink1      
signifies to be instructed concerning   
truths1 and by truths concerning goods1 
and thereby to grow wise1 #ahb4         
,,weasels4--,who they are who appear at 
a distance in the spiritual world  like 
weasels1 #ead4    ,,whirlpools which are
 in the borders of the worlds1 #cci4    
,,white1 the color1 signifies           
intelligence1 #gf4    ,,white1 what is1 
in heaven is truth1 #caf4    ,,whoredom1
 spiritual1 is the falsification of     
truth1 which acts in  unity with that   
which is natural1 because they cohere1  
#hj4 ,whoredoms in  the spiritual sense 
of the word signify the connubial       

connection of what  is evil and false1  
#dbh4 ,they signify the falsification of
 truth1 #eah4  ,whoredom is the         
destruction of society1 #cde4 ,they are 
imputed to every  one after death1 not  
according to the deeds themselves1 but  
according to  the state of the minds in 
the deeds1 #ecj4    ,,whoredoms in the  
spiritual sense signify the connection  
7connubium7 of  evil and false1 #dbh4   
,toleration of such evils in populous   
cities1 #dea4    ,,widow4--,why the     
state of a widow is more grievous than  
that of a  widower1 #cbe4    ,,wife1 a1 
is the love of a wise man's wisdom1 #ef4
 ,she represents the love  of her       
husband's wisdom1 #ba4 ,the wife        
signifies the good of truth1 #gf4  ,in  
heaven1 the wife is the love of her     
husband's wisdom1 and the husband  is   
the wisdom of her love1 #ge4 ,the wife  
perceives1 sees1 and is sensible  of the
 things which are in her husband1 in    
herself1 and thence as it  were herself 
in him1 #agc4 ,there is with wives a    

sixth sense1 which is  the sense of all 
the delights of the conjugial love of   
the husband1 and  this sense is in the  
palms of the hands1 #aee994 ,conjugial  
love resides  with chaste wives1 but    
still their love depends on the         
husband's1 #baf994  ,wives love the     
bonds of marriage if the men do1 #bag4  
,wives seated on a  bed of roses1 #bic4 
,in a rosary1 #bid4 ,acts which certain 
wives employ to  subject their husbands 
to their own authority1 #bib4 ,see      
,woman1 ,married  ,partners4    ,,will1 
the1 is the receptacle of love1 for what
 a man loves that he  wills1 #cdg4 ,will
 principle1 considered in itself1 is    
nothing but an  affect and effect of    
some love1 #dfa4 ,whoever conjoins to   
himself the  will of a man1 conjoins to 
himself the whole man1 #aif4 ,the will  
acts by  the body1 wherefore1 if the    
will were to be taken away1 action would
 be  instantly at a stand1 #did4        
,,will and ,,understanding4--,the will  
is the man himself1 and the             

understanding is the man as grounded in 
the will1 #dij4 ,the life of man        
essentially is his will1 and formally is
 his understanding1 #dic4 ,the  will is 
the receptacle of good1 and the         
understanding is the receptacle  of     
truth1 #aba4 ,love1 charity1 and        
affection1 belong to the will1 and      
perception and thought to the           
understanding1 #aba4 ,all things which  
are  done by a man are done from his    
will and understanding1 and without     
these acting principles a man would not 
have either action or speech1  otherwise
 than as a machine1 #ebg4 ,whoever      
conjoins to himself the will  of        
another1 conjoins also to himself his   
understanding1 #aif4 ,the  understanding
 is not so constant in its thoughts as  
the will is in its  affections1 #bba4   
,he that does not discriminate between  
will and  understanding1 cannot         
discriminate between evils and goods4   
#dij4 ,the  will alone of itself acts   
nothing1 but whatever it acts1 it acts  

by the  understanding1 and the          
understanding alone of itself acts      
nothing1 but  whatever it acts1 it acts 
from the will1 #dij4 ,with every man the
  understanding is capable of being     
elevated according to knowledges1 but   
the will only by a life according to the
 truths of the church1 #bfi4 ,the       
natural man can elevate his             
understanding into the light of heaven1 
and  think and discourse spiritually1   
but if the will at the same time does   
not follow the understanding1 he is     
still not elevated1 for he does not     
remain in that elevation1 but in a short
 time he lets himself down to  his will1
 and there fixes his station1 #cdg1     
#die4 ,the will flows into the          
understanding1 but not the understanding
 into the will1 yet the  understanding  
teaches what is good and evil1 and      
consults with the will1  that out of    
those two principles it may choose1 and 
do what is agreeable  to it1 #dij4 ,the 
will of the wife conjoins itself with   

the understanding  of the man1 and      
thence the understanding of the man with
 the will of the  wife1 #aei4 ,in       
adultery of the reason1 the             
understanding acts from  within1 and the
 will from without1 but in adultery of  
the will1 the will  acts from within1   
and the understanding from without1     
#dij4    ,,wisdom is nothing but a form 
of love1 #dic4 ,it is a principle of    
life1  #acj4 ,wisdom1 considered in its 
fulness1 is a principle1 at the same    
time1 of knowledges1 of reason1 and of  
life1 #acj4 ,what wisdom is as a        
principle of life1 #acj1 #bic4 ,wisdom  
consists of truths1 #hd4 ,the           
understanding is the receptacle of      
wisdom1 #djj4 ,the abode of wisdom is   
in use1 #ah4 ,wisdom cannot exist with a
 man but by means of the love of        
growing wise1 #hh4 ,wisdom with men is  
twofold1 rational and moral2 their      
rational wisdom is of the understanding 
alone1 and their moral wisdom is  of the
 understanding and life together1 #afc1 

#bic4 ,rational wisdom  regards the     
truths and goods which appear inwardly  
in man1 not as its  own1 but as flowing 
in from the ,lord1 #ajb4 ,moral wisdom  
shuns evils and  falses as leprosies1   
especially the evils of lasciviousness1 
which  contaminate its conjugial love1  
#ajb4 ,the things which relate to       
rational  wisdom constitute man's       
understanding1 and those which relate to
 moral  wisdom constitute his will1     
#aie4 ,wisdom of wives1 #bjh4 ,the      
perception1  which is the wisdom of the 
wife1 is not communicable to the man1   
neither  is the rational wisdom of the  
man communicable to the wife1 #afh1     
#bjh4  ,the moral wisdom of the man is  
not communicable to women1 so far as it 
partakes of rational wisdom1 #afh4      
,wisdom and conjugial love are          
inseparable companions1 #ih4 ,the ,lord 
provides conjugial love for those  who  
desire wisdom1 and who consequently     
advance more and more into  wisdom1 #ih4
 ,there is no end to wisdom1 #ahe4      

,temple of wisdom1 #ef4 ,sports  of     
wisdom1 #ahb1 #aea994 ,see ,love and    
,wisdom4    ,,wise4--,a wise one is not 
a wise one without a woman1 or without  
love1 a  wife being the love of a wise  
man's wisdom1 #ef4    ,,woman1 the1 was 
created and born to become the love of  
the understanding  of a man1 #ee1 #ia4  
,woman was created out of the man1 hence
 she has an  inclination to unite1 and1 
as it were1 reunite herself with the    
man1  #agc4 ,conjugial love is implanted
 in every woman from creation1 #dji4    
,woman is actually formed into a wife1  
according to the description in  the    
book of creation1 #aic4 ,in the universe
 nothing was created more  perfect than 
a woman of a beautiful countenance and  
becoming manners1  #ef4 ,the woman      
receives from the man the truth of the  
church1 #abe4 ,woman1  by a peculiar    
property with which she is gifted from  
her birth1 draws  back the internal     
affections into the inner recesses of   
her mind1 #bgd4  ,affection1            

application1 manners1 and form of woman1
 #ia1 #bah4 ,women were  created by the 
,lord affections of the wisdom of men1  
#ef4 ,they are  created forms of the    
love of the understanding of men1 #ahg4 
,women have  an interior perception of  
love1 and men only an exterior1 #dg994  
,in  assemblies where the conversation  
of the men turns on subjects proper to  
rational wisdom1 women are silent1 and  
listen only1 the reason why1 #afe4      
,intelligence of wisdom1 #bah4 ,women   
cannot enter into the duties proper  to 
men1 #age4 ,difference between females1 
women1 and wives1 #aii4 ,see  ,wife4    
,,wonders conspicuous in eggs1 #daf4    
,,wood signifies natural good1 #gg4     
,woods of palm-trees1 and of rose-trees1
  #gg4    ,,word1 the ancient1 at this  
day is lost1 and is only reserved in    
,great  ,tartary1 #gg4 ,the historical  
books of this ,word are called the ,wars
 of  ,jehovah1 and the prophetic books  
,the ,enunciations1 #gg4    ,,word1 the1
 with the most ancient1 and with the    

ancient people1 #gg4    ,,word1 the1 is 
the ,lord1 #eaf4 ,in every thing of the 
,word there is the  marriage of good and
 truth1 #eaf4 ,the ,word is the medium  
of conjunction  of the ,lord with man1  
and of man with the ,lord1 #abh4 ,in its
 essence it  is divine truth united to  
divine good1 and divine good united to  
divine  truth1 #abh4 ,it is the perfect 
marriage of good and truth1 #abh4 ,in   
every  part of the ,word there is a     
spiritual sense corresponding to the    
natural  sense1 and by means of the     
former sense the men of the church have 
conjunction with the ,lord1 and         
consociation with angels1 #ecb4 ,the    
sanctity of the ,word resides in this   
sense1 #e-cb4 ,while man reads the      
,word1 and collects truths out of it1   
the ,lord adjoins good1 #abh4           
,,workhouses1 infernal1 #bfd4 ,see also 
#ed1 #hj1 #dfa4    ,,works are good or  
bad1 according as they proceed from an  
upright will  and thought1 or from a    
depraved will and thought1 whatever may 

be their  appearance in externals1 #ebg4
 ,good works are uses1 #aj4    ,,world  
,,of ,,spirits1 the1 is intermediate    
between heaven and hell1 and  there the 
good are prepared for heaven1 and the   
wicked for hell1 #dh991  #dcf1 #dfa1    
#dgg4 ,it is in the world of spirits    
that all men are first  collected after 
their departure out of the natural      
world1 #b1 #dgg4 ,the  good are there   
prepared for heaven1 and the wicked for 
hell2 and after  such preparation1 they 
discover ways open for them to societies
 of their  like1 with whom they are to  
live eternally1 #aj1 #dgg4    ,,world1  
the natural1 subsists from its sun1     
which is pure fire1 #chj4  ,there is not
 anything in the natural world which is 
not also in the  spiritual world1 #ahb1 
#bjg4 ,in the natural world1 almost all 
are capable  of being joined together as
 to external affections1 but not as to  
internal affections1 if these disagree  
and appear1 #bgb4    ,,world1 the       
spiritual1 subsists from its sun1 which 

is pure love1 as the  natural world     
subsists from its sun1 #chj4 ,in the    
spiritual world there  are not spaces1  
but appearances of spaces1 and these    
appearances are  according to the states
 of life of the inhabitants1 #ej4 ,all  
things there  appear according to       
correspondences1 #gf4 ,all who1 from the
 beginning of  creation have departed by
 death out of the natural world1 are in 
the  spiritual world1 and as to their   
loves1 resemble what they were when     
alive in the natural world1 and continue
 such to eternity1 #gc4 ,in the         
spiritual world there are all such      
things there as there are on earth1  and
 those things in the heavens are        
infinitely more perfect1 #ahb4          
,obs4--,the spiritual world in general  
comprehends heaven1 the world of        
spirits1 and hell4    ,,worms4--,wonders
 concerning them1 #dah4 ,silk-worms1    
#dbj4    ,,worship1 the1 of ,god in     
heaven returns at stated periods1 and   
lasts  about two hours1 #bc4            

,,wrath4--,if love1 especially the      
ruling love1 be touched1 there ensues an
  emotion of the mind 7animus72 if the  
touch hurts1 there ensues wrath1  #ceh4 
,,writers4--,the most ancient writers1  
whose works remain to us1 do not go     
back beyond the iron age1 #gc4 ,see     
,writings4    ,,writings1 the1 of the   
most ancient and of the ancient people  
are not  extant3 the writings which     
exist are those of authors who lived    
after  the ages of gold1 silver1 and    
iron1 #gc4 ,writings of some learned    
authoresses1 examined in the spiritual  
world in the presence of those          
authoresses1 #age4 ,the writings1 which 
proceed from ingenuity and wit1 on      
account of the elegance and neatness of 
the style in which they are  written1   
have the appearance of sublimity and    
erudition1 but only in the  eyes of     
those who call all ingenuity by the name
 of wisdom1 #age4 ,writing  in the      
heavens1 #ahb1 #cbf4    ,,xenophon1     
#aea994    ,,youth4--,in heaven1 all are

 in the flower of youth1 and continue   
therein  to eternity1 #bej4 ,all who    
come into heaven return into their      
vernal  youth1 and into the powers      
appertaining to that age1 and thus      
continue  to eternity1 #dd4 ,infants in 
heaven do not grow up beyond their first
  age1 and there they stop1 and remain  
therein to eternity1 #daa1 #ddd2 and    
that when they attain the stature which 
is common to youths of eighteen  years  
old in the world1 and to virgins of     
fifteen1 #ddd4    ,,youth4--,in heaven  
they remain forever in state of youth1  
#cee4 ,see ,age4    ,,youth1 ,a4--,the  
state of marriage of a youth with a     
widow1 #cbb4 ,how a  youth formed into a
 husband1 #aii4    ,,youthful4--,with   
men1 the youthful principle is changed  
into that of a  husband1 #aii4    ,,zeal
 is of love1 #ceh4 ,zeal is a spiritual 
burning or flame1 #cei4 ,zeal is  not   
the highest degree of love1 but it is   
burning love1 #ceh4 ,the quality  of a  
man's zeal is according to the quality  

of his love1 #cfb4 ,there are  the zeal 
of a good love and the zeal of an evil  
love1 #cfb4 ,these two  zeals are alike 
in externals1 but altogether unlike in  
internals1 #cfc4  ,the zeal of a good   
love in its internals contains a hidden 
store of love  and friendship2 but the  
zeal of an evil love in its internals   
contains a  hidden store of hatred and  
revenge1 #cfe4 ,the zeal of conjugial   
love is  called jealousy1 #cfg4 ,wives  
are1 as it were1 burning zeals for the  
preservation of friendship and conjugial
 confidence1 #aee994    ,,zealous       
7,zelotes74--,why ,jehovah in the ,word 
is called zealous1 #cff4