328. After this we retired, and conversing again on this subject, I said, "Those differences originate solely in this circ.u.mstance of your existence in the spiritual world, that you are in substantials and not in materials: and substantials are the beginning of materials. You are in principles and thereby in singulars; but we are in principiates and composites; you are in particulars, but we are in generals; and as generals cannot enter into particulars, so neither can natural things, which are material, enter into spiritual things which are substantial, any more than a ship's cable can enter into, or be drawn though, the eye of a fine needle; or than a nerve can enter or be let into one of the fibres of which it is composed, or a fibre into one of the fibrils of which it is composed: this also is known in the world: therefore herein the learned are agreed, that there is no such thing as an influx of what is natural into what is spiritual, but of what is spiritual into what is natural. This now is the reason why the natural man cannot conceive that which the spiritual man conceives, nor consequently express such conceptions; wherefore Paul calls what he heard from the third heaven ineffable. Moreover, to think spiritually is to think abstractedly from s.p.a.ce and time, and to think naturally is to think in conjunction with s.p.a.ce and time; for in every idea of natural thought there is something derived from s.p.a.ce and time, which is not the case with any spiritual idea; because the spiritual world is not in s.p.a.ce and time, like the natural world, but in the appearances of s.p.a.ce and time. In this respect also spiritual thoughts and perceptions differ from natural; therefore you can think of the essence and omnipresence of G.o.d from eternity, that is, of G.o.d before the creation of the world, since you think of the essence of G.o.d from eternity abstracted from time, and of his omnipresence abstracted from s.p.a.ce, and thus comprehend such things as transcend the ideas of the natural man." I then related to them, how I once thought of the essence and omnipresence of G.o.d from eternity, that is of G.o.d before the creation of the world; and that because I could not yet remove s.p.a.ces and times from the ideas of my thought, I was brought into anxiety; for the idea of nature entered instead of G.o.d: but it was said to me, "Remove the ideas of s.p.a.ce and time, and you will see." I did so and then I saw; and from that time I was enabled to think of G.o.d from eternity, and not of nature from eternity; because G.o.d is in all time without time, and in all s.p.a.ce without s.p.a.ce, whereas nature in all time is in time, and in all s.p.a.ce in s.p.a.ce; and nature with her time and s.p.a.ce, must of necessity have a beginning and a birth, but not G.o.d who is without time, and s.p.a.ce; therefore nature is from G.o.d, not from eternity, but in time, that is, together with her time and s.p.a.ce.

329. After the chief teacher and the rest of the a.s.sembly had left me, some boys who were also engaged in the gymnasian exercise, followed me home, and stood near me for a little while as I was writing: and lo! at that instant they saw a moth running upon my paper, and asked in surprise what was the name of that nimble little creature? I said, "It is called a moth; and I will tell you some wonderful things respecting it. This little animal contains in itself as many members and viscera as there are in a camel, such as brains, hearts, pulmonary pipes, organs of sense, motion, and generation, a stomach, intestines, and several others; and each of these organs consists of fibres, nerves, blood-vessels, muscles, tendons, membranes; and each of these of still purer parts, which escape the observation of the keenest eye." They then said that this little animal appeared to them just like a simple substance; upon which I said, "There are nevertheless innumerable things within it. I mention these things that you may know, that the case is similar in regard to every object which appears before you as one, simple and least, as well in your actions as in your affections and thoughts. I can a.s.sure you that every grain of thought, that every drop of your affection, is divisible _ad infinitum_: and that in proportion as your ideas are divisible, so you are wise. Know then, that every thing divided is more and more multiple, and not more and more simple; because what is continually divided approaches nearer and nearer to the infinite, in which all things are infinitely. What I am now observing to you is new and heretofore unheard of." When I concluded, the boys took their leave of me, and went to the chief teacher, and intreated him to take an opportunity to propose in the gymnasium somewhat new and unheard of as a problem. He inquired, "What?" they said, "That every thing divided is more and more multiple, and not more and more simple; because it approaches nearer and nearer to the infinite, in which all things are infinitely:" and he pledged himself to propose it, and said, "I see this, because I have perceived that one natural idea contains innumerable spiritual ideas; yea, that one spiritual idea contains innumerable celestial ideas. Herein is grounded the difference between the celestial wisdom of the angels of the third heaven, and the spiritual wisdom of the angels of the second heaven, and also the natural wisdom of the angels of the last heaven and likewise of men."

330. THE SECOND MEMORABLE RELATION. I once heard a pleasant discussion between some men respecting the female s.e.x, whether it be possible for a woman to love her husband, who constantly loves her own beauty, that is, who loves herself from her form. They agreed among themselves first, that women have two-fold beauty; one natural, which is that of the face and body, and the other spiritual which is that of the love and manners; they agreed also, that these two kinds of beauty are often divided in the natural world, and are always united in the spiritual world; for in the latter world beauty is the form of the love and manners; therefore after death it frequently happens that deformed women become beauties, and beautiful women become deformities. While the men were discussing this point, there came some wives, and said, "Admit of our presence; because what you are discussing, you have learned by science, but we are taught it by experience; and you likewise know so little of the love of wives, that it scarcely amounts to any knowledge. Do you know that the prudence of the wives' wisdom consists in hiding their love from their husbands in the inmost recess of their bosoms, or in the midst of their hearts?" The discussion then proceeded; and the FIRST CONCLUSION made by the men was, That every woman is willing to appear beautiful as to face and manners, because she is born an affection of love, and the form of this affection is beauty; therefore a woman that is not desirous to be beautiful, is not desirous to love and to be loved, and consequently is not truly a woman. Hereupon the wives observed, "The beauty of a woman resides in soft tenderness, and consequently in exquisite sensibility; hence comes the woman's love for the man, and the man's for the woman.

This possibly you do not understand." The SECOND CONCLUSION of the men was, That a woman before marriage is desirous to be beautiful for the men, but after marriage, if she be chaste, for one man only, and not for the men. Hereupon the wives observed. "When the husband has sipped the natural beauty of the wife, he sees it no longer, but sees her spiritual beauty; and from this he re-loves, and recalls the natural beauty, but under another aspect." The THIRD CONCLUSION of their discussion was, That if a woman after marriage is desirous to appear beautiful in like manner as before marriage, she loves the men, and not a man: because a woman loving herself from her beauty is continually desirous that her beauty should be sipped; and as this no longer appears to her husband, as you observed, she is desirous that it may be sipped by the men to whom it appears. It is evident that such a one has a love of the s.e.x, and not a love of one of the s.e.x. Hereupon the wives were silent; yet they murmured, "What woman is so void of vanity, as not to desire to seem beautiful to the men also, at the same time that she seems beautiful to one man only?" These things were heard by some wives from heaven, who were beautiful, because they were heavenly affections. They confirmed the conclusions of the men; but they added, "Let them only love their beauty and its ornaments for the sake of their husbands, and from them."

331. Those three wives being indignant that the three conclusions of the men were confirmed by the wives from heaven, said to the men, "You have inquired whether a woman that loves herself from her beauty, loves her husband; we in our turn will therefore inquire whether a man who loves himself from his intelligence, can love his wife. Be present and hear."

This was their FIRST CONCLUSION; No wife loves her husband on account of his face, but on account of his intelligence in his business and manners: know therefore, that a wife unites herself with a man's intelligence and thereby with the man: therefore if a man loves himself on account of his intelligence, he withdraws it from the wife into himself, whence comes disunion and not union: moreover to love his own intelligence is to be wise from himself, and this is to be insane; therefore it is to love his own insanity. Hereupon the men observed, "Possibly the wife unites herself with the man's strength or ability."

At this the wives smiled, saying, "There is no deficiency of ability while the man loves the wife from intelligence; but there is if he loves her from insanity. Intelligence consists in loving the wife only: and in this love there is no deficiency of ability; but insanity consists in not loving the wife but the s.e.x, and in this love there is a deficiency of ability. You comprehend this." The SECOND CONCLUSION was; We women are born into the love of the men's intelligence; therefore if the men love their own intelligence, it cannot be united with its genuine love, which belongs to the wife; and if the man's intelligence is not united with its genuine love, which belongs to the wife, it becomes insanity grounded in haughtiness, and conjugial love becomes cold. What woman in such case can unite her love to what is cold; and what man can unite the insanity of his haughtiness to the love of intelligence? But the men said, "Whence has a man honor from his wife but by her magnifying his intelligence?" The wives replied, "From love, because love honors; and honor cannot be separated from love, but love maybe from honor."

Afterwards they came to this THIRD CONCLUSION; You seemed as if you loved your wives; and you do not see that you are loved by them, and thus that you re-love; and that your intelligence is a receptacle: if therefore you love your intelligence in yourselves, it becomes the receptacle of your love; and the love of _proprium_ (or self-hood), since it cannot endure an equal, never becomes conjugial love; but so long as it prevails, so long it remains adulterous. Hereupon the men were silent; nevertheless they murmured, "What is conjugial love?" Some husbands in heaven heard what pa.s.sed, and confirmed thence the three conclusions of the wives.

ON POLYGAMY.

332. The reason why polygamical marriages are absolutely condemned by the Christian world cannot be clearly seen by any one, whatever powers of acute and ingenious investigation he may possess, unless he be previously instructed, THAT THERE EXISTS A LOVE TRULY CONJUGIAL; THAT THIS LOVE CAN ONLY EXIST BETWEEN TWO; NOR BETWEEN TWO, EXCEPT FROM THE LORD ALONE; AND THAT INTO THIS LOVE IS INSERTED HEAVEN WITH ALL ITS FELICITIES. Unless these knowledges precede, and as it were lay the first stone, it is in vain for the mind to desire to draw from the understanding any reasons for the condemnation of polygamy by the Christian world, which should be satisfactory, and on which it may firmly stand, as a house upon its stone or foundation. It is well known, that the inst.i.tution of monogamical marriage is founded on the Word of the Lord, "_That whosoever putteth away his wife, except on account of wh.o.r.edom, and marrieth another, committeth adultery; and that from the beginning, or from the first establishment of marriages, it was (ordained), that two should become one flesh; and that man should not separate what G.o.d hath joined together_," Matt. xix. 3-12. But although the Lord spake these words from the divine law inscribed on marriages, still if the understanding cannot support that law by some reason of its own, it may so warp it by the turnings and windings to which it is accustomed, and by sinister interpretations, as to render its principle obscure and ambiguous, and at length affirmative negative;--affirmative, because it is also grounded in the civil law; and negative, because it is not grounded in a rational view of those words. Into this principle the human mind will fall, unless it be previously instructed respecting the above-mentioned knowledges, which may be serviceable to the understanding as introductory to its reasons: these knowledges are, that there exists a love truly conjugial; that this love can only possibly exist between two; nor between two, except from the Lord alone; and that into this love is inserted heaven with all its felicities. But these, and several other particulars respecting the condemnation of polygamy by the Christian world, we will demonstrate in the following order: I.

_Love truly conjugial can only exist with one wife, consequently neither can friendship, confidence, ability truly conjugial, and such conjunction of minds that two may be one flesh._ II. _Thus celestial blessednesses, spiritual satisfactions, and natural delights, which from the beginning were provided for those who are in love truly conjugial, can only exist with one wife._ III. _All those things can only exist from the Lord alone; and they do not exist with any but those who come to him alone, and at the same time live according to his commandments._ IV. _Consequently, love truly conjugial, with its felicities, can only exist with those who are of the Christian church._ V. _Therefore a Christian is not allowed to marry more than one wife._ VI. _If a Christian marries several wives, he commits not only natural but also spiritual adultery._ VII. _The Israelitish nation was permitted to marry several wives, because they had not the Christian church, and consequently love truly conjugial could not exist with them._ VIII. _At this day the Mahometans are permitted to marry several wives, because they do not acknowledge the Lord Jesus Christ to be one with Jehovah the Father, and thereby to be the G.o.d of heaven and earth; and hence they cannot receive love truly conjugial._ IX. _The Mahometan heaven is out of the Christian heaven and is divided into two heavens, the inferior and the superior; and only those are elevated into their superior heaven who renounce concubines and live with one wife, and acknowledge our Lord as equal to G.o.d the Father, to whom is given dominion over heaven and earth._ X. _Polygamy is lasciviousness._ XI. _Conjugial chast.i.ty, purity, and sanct.i.ty, cannot exist with polygamists._ XII. _Polygamists, so long as they remain such, cannot become spiritual._ XIII. _Polygamy is not sin with those who live in it from a religious notion._ XIV.

_That polygamy is not sin with those who are in ignorance respecting the Lord._ XV. _That of these, although polygamists, such are saved as acknowledge G.o.d, and from a religious notion live according to the civil laws of justice._ XVI. _But none either of the latter or of the former can be a.s.sociated with the angels in the Christian heavens._ We proceed to an explanation of each article.

333. I. LOVE TRULY CONJUGIAL CAN ONLY EXIST WITH ONE WIFE, CONSISTENTLY NEITHER CAN FRIENDSHIP, CONFIDENCE, ABILITY TRULY CONJUGIAL, AND SUCH A CONJUNCTION OF MINDS THAT TWO MAY BE ONE FLESH. That love truly conjugial is at this day so rare as to be generally unknown, is a subject which has been occasionally inquired into above; that nevertheless such love actually exists, was demonstrated in its proper chapter, and occasionally in following chapters. But apart from such demonstration, who does not know that there is such a love, which, for excellency and satisfaction, is paramount to all other loves, so that all other loves in respect to it are of little account? That it exceeds self-love, the love of the world, and even the love of life, experience testifies in a variety of cases. Have there not been, and are there not still, instances of men, who for a woman, the dear and desired object of their wishes, prostrate themselves on their knees, adore her as a G.o.ddess, and submit themselves as the vilest slaves to her will and pleasure? a plain proof that this love exceeds the love of self. Have there not been, and are there not still instances of men, who for such a woman, make light of wealth, yea of treasures presented in prospect, and are also prodigal of those which they possess? a plain proof that this love exceeds the love of the world. Have there not been, and are there not still, instances of men who for such a woman, account life itself as worthless, and desire to die rather than be disappointed in their wishes, as is evidenced by the many fatal combats between rival lovers on such occasions? a plain proof that this love exceeds the love of life. Lastly, have there not been, and are there not still, instances of men, who for such a woman, have gone raving mad in consequence of being denied a place in her favor? From such a commencement of this love in several cases, who cannot rationally conclude, that, from its essence, it holds supreme dominion over every other love; and that the man's soul in such case is in it, and promises itself eternal blessedness with the dear and desired object of its wishes? And who can discover, let him make what inquiry he pleases, any other cause of this than that he has devoted his soul and heart to one woman? for if the lover, while he is in that state, had the offer made him of choosing out of the whole s.e.x the worthiest, the richest, and the most beautiful, would he not despise the offer, and adhere to her whom he had already chosen, his heart being riveted to her alone? These observations are made in order that you may acknowledge, that conjugial love of such super-eminence exists, while one of the s.e.x alone is loved. What understanding which with quick discernment attends to a chain of connected reasonings, cannot hence conclude, that if a lover from his inmost soul constantly persisted in love to that one, he would attain those eternal blessednesses which he promised himself before consent, and promises in consent? That he also does attain them if he comes to the Lord, and from him lives a life of true religion, was shewn above. Who but the Lord enters the life of man from a superior principle, and implants therein internal celestial joys, and transfers them to the derivative principles which follow in order; and the more so, while at the same time he also bestows an enduring strength or ability? It is no proof that such love does not exist, or cannot exist, to urge that it is not experienced in one's self, and in this or that person.

334. Since love truly conjugial unites the souls and hearts of two persons, therefore also it is united with friendship, and by friendship with confidence, and makes each conjugial, and so exalts them above other friendships and confidences, that as that love is the chief love, so also that friendship and that confidence are the chief: that this is the case also with ability, is plain from several reasons, some of which are discovered in the SECOND MEMORABLE RELATION that follows this chapter; and from this ability follows the endurance of that love. That by love truly conjugial two consorts become one flesh, was shewn in a separate chapter, from n. 156-183.

335. II. THUS CELESTIAL BLESSEDNESS, SPIRITUAL SATISFACTIONS, AND NATURAL DELIGHTS, WHICH FROM THE BEGINNING WERE PROVIDED FOR THOSE WHO ARE IN LOVE TRULY CONJUGIAL, CAN ONLY EXIST WITH ONE WIFE. They are called celestial blessednesses, spiritual satisfactions, and natural delights, because the human mind is distinguished into three regions, of which the highest is called celestial, the second spiritual, and the third natural; and those three regions, with such as are principled in love truly conjugial, are open, and influx follows in order according to the openings. And as the pleasantnesses of that love are most eminent in the highest regions, they are perceived as blessednesses, and as in the middle region they are less eminent, they are perceived as satisfactions, and lastly, in the lowest region, as delights: that there are such blessednesses, satisfactions, and delights, and that they are perceived and felt, appears from the MEMORABLE RELATIONS in which they are described. The reason why all those happinesses were from the beginning provided for those who are principled in love truly conjugial, is, because there is an infinity of all blessednesses in the Lord, and he is divine love; and it is the essence of love to desire to communicate all its goods to another whom it loves; therefore together with man he created that love, and inserted in it the faculty of receiving and perceiving those blessednesses. Who is of so dull and doting an apprehension as not to be able to see, that there is some particular love into which the Lord has collected all possible blessings, satisfactions, and delights?

336. III. ALL THOSE THINGS CAN ONLY EXIST FROM THE LORD ALONE; AND THEY DO NOT EXIST WITH ANY BUT THOSE WHO COME TO HIM ALONE, AND LIVE ACCORDING TO HIS COMMANDMENTS. This has been proved above in many places; to which proofs it may be expedient to add, that all those blessings, satisfactions, and delights can only be given by the Lord, and therefore no other is to be approached. What other can be approached, when by him all things were made which are made, John i. 3; when he is the G.o.d of heaven and earth, Matt, xxviii. 18: when no appearance of G.o.d the father was ever seen, or his voice heard, except through him, John i. 18; chap. v. 37; chap. xiv. 6-11? From these and very many other pa.s.sages in the Word, it is evident that the marriage of love and wisdom, or of good and truth, from which alone all marriages derive their origin, proceeds from him alone. Hence it follows, that the above love with its felicities exists with none but those who come to him; and the reason why it exists with those who live according to his commandments, is, because he is conjoined with them by love, John xiv.

21-24.

337. IV. CONSEQUENTLY, LOVE TRULY CONJUGIAL WITH ITS FELICITIES CAN ONLY EXIST WITH THOSE WHO ARE OF THE CHRISTIAN CHURCH. The reason why conjugial love, such as was described in its proper chapter, n. 57-73, and in the following chapters, thus such as it is in its essence, exists only with those who are of the Christian church, is, because that love is from the Lord alone, and the Lord is not so known elsewhere as that he can be approached as G.o.d; also because that love is according to the state of the church with every one, n. 130, and the genuine state of the church is from no other source than from the Lord, and thus is with none but those who receive it from him. That these two principles are the beginnings, introductions, and establishments of that love, has been already confirmed by such abundance of evident and conclusive reasons, that it is altogether needless to say any thing more on the subject. The reason why conjugial love is nevertheless rare in the Christian world, n. 58-59, is, because few in that world approach the Lord, and among those there are some who indeed believe the church, but do not live accordingly; besides other circ.u.mstances which are unfolded in the APOCALYPSE REVEALED, where the present state of the Christian church is fully described. But nevertheless it is an established truth, that love truly conjugial can only exist with those who are of the Christian church; therefore also from this ground polygamy is in that church altogether rejected and condemned: that this also is of the divine providence of the Lord, appears very manifest to those who think justly concerning providence.

338. V. THEREFORE A CHRISTIAN IS NOT ALLOWED TO MARRY MORE THAN ONE WIFE. This follows as a conclusion from the confirmation of the preceding articles; to which this is to be added, that the genuine conjugial principle is more deeply inserted into the minds of Christians, than of the Gentiles who have embraced polygamy; and that hence the minds of Christians are more susceptible of that love than the minds of polygamists; for that conjugial principle is inserted in the interiors of the minds of Christians, because they acknowledge the Lord and his divine principle, and in the exteriors of their minds by civil laws.

339. VI. IF A CHRISTIAN MARRIES SEVERAL WIVES, HE COMMITS NOT ONLY NATURAL BUT ALSO SPIRITUAL ADULTERY. That a Christian who marries several wives, commits natural adultery, is agreeable to the Lord's words, "_That it is not lawful to put away a wife, because from the beginning they were created to be one flesh; and that he who putteth away a wife without just cause, and marrieth another, committeth adultery_." Matt. xix. 3-12; thus still more does he commit adultery who does not put away his wife, but, while retaining her, connects himself with another. This law enacted by the Lord respecting marriages, has its internal ground in spiritual marriage; for whatever the Lord spoke was in itself spiritual; which is meant by this declaration, "_The words that I speak unto you are spirit and are life_," John vi. 63. The spiritual (sense) contained therein is this, that by polygamical marriage in the Christian world, the marriage of the Lord and the Church is profaned; in like manner the marriage of good and truth; and still more the Word, and with the Word the church; and the profanation of those things is spiritual adultery. That the profanation of the good and truth of the church derived from the Word corresponds to adultery, and hence is spiritual adultery; and that the falsification of good and truth has alike correspondence, but in a less degree, may be seen confirmed in the APOCALYPSE REVEALED, n. 134. The reason why by polygamical marriages among Christians the marriage of the Lord and the church is profaned, is, because there is a correspondence between that divine marriage and the marriages of Christians; concerning which, see above, n. 83-102; which correspondence entirely perishes, if one wife is joined to another; and when it perishes, the married man is no longer a Christian. The reason why by polygamical marriages among Christians the marriage of good and truth is profaned, is because from this spiritual marriage are derived marriages in the world; and the marriages of Christians differ from those of other nations in this respect, that as good loves truth, and truth good, and are a one, so it is with a wife and a husband; therefore if a Christian should join one wife to another, he would rend asunder in himself that spiritual marriage; consequently he would profane the origin of his marriage, and would thereby commit spiritual adultery. That marriages in the world are derived from the marriage of good and truth, may be seen above, n. 116-131. The reason why a Christian by polygamical marriage would profane the Word and the church, is, because the Word considered in itself is the marriage of good and truth, and the church in like manner, so far as this is derived from the Word; see above, n. 128-131. Now since a Christian is acquainted with the Lord, possesses the Word, and has also the church from the Lord by the Word, it is evident that he, much more than one who is not a Christian, has the faculty of being capable of being regenerated, and thereby of becoming spiritual, and also of attaining to love truly conjugial; for these things are connected together. Since those Christians who marry several wives, commit not only natural but also at the same time spiritual adultery, it follows that the condemnation of Christian polygamists after death is more grievous than that of those who commit only natural adultery. Upon inquiring into their state after death, I received for answer, that heaven is altogether closed in respect to them; that they appear in h.e.l.l as lying in warm water in the recess of a bath, and that they thus appear at a distance, although they are standing on their feet, and walking, which is in consequence of their intestine frenzy; and that some of them are thrown into whirlpools in the borders of the worlds.

340. VII. THE ISRAELITISH NATION WAS PERMITTED TO MARRY SEVERAL WIVES, BECAUSE THEY HAD NOT THE CHRISTIAN CHURCH, AND CONSEQUENTLY LOVE TRULY CONJUGIAL COULD NOT EXIST WITH THEM. There are some at this day who are in doubt respecting the inst.i.tution relative to monogamical marriages, or those of one man with one wife, and who are distracted by opposite reasonings on the subject; being led to suppose that because polygamical marriages were openly permitted in the case of the Israelitish nation and its kings, and in the case of David and Solomon, they are also in themselves permissible to Christians; but such persons have no distinct knowledge respecting the Israelitish nation and the Christian, or respecting the externals and internals of the church, or respecting the change of the church from external to internal by the Lord; consequently they know nothing from interior judgment respecting marriages. In general it is to be observed, that a man is born natural in order that he may be made spiritual; and that so long as he remains natural, he is in the night, and as it were asleep as to spiritual things; and that in this case he does not even know the difference between the external natural man and the internal spiritual. That the Christian church was not with the Israelitish nation, is known from the Word; for they expected the Messiah, as they still expect him, who was to exalt them above all other nations and people in the world: if therefore they had been told, and were still to be told, that the Messiah's kingdom is over the heavens, and thence over all nations, they would have accounted it an idle tale; hence they not only did not acknowledge Christ or the Messiah, our Lord, when he came into the world, but also barbarously took him away out of the world. From these considerations it is evident, that the Christian church was not, with that nation, as neither is it at this day; and those with whom the Christian church is not, are natural men both externally and internally: to such persons polygamy is not hurtful, since it is inherent in the natural man; for, in regard to love in marriages, the natural man perceives nothing but what has relation to l.u.s.t. This is meant by these words of the Lord, "_That Moses, because of the HARDNESS OF THEIR HEARTS, suffered them to put away their wives: but that from the beginning it was not so_," Matt. xix. 8. He says that Moses permitted it, in order that it may be known that it was not the Lord (who permitted it). But that the Lord taught the internal spiritual man, is known from his precepts, and from the abrogation of the rituals which served only for the use of the natural man; from his precepts respecting washing, as denoting the purification of the internal man, Matt. xv. 1, 17-20; chap. xxiii. 25, 26; Mark vii. 14-23; respecting adultery, as denoting cupidity of the will, Matt. v. 28; respecting the putting away of wives, as being unlawful, and respecting polygamy, as not being agreeable to the divine law, Matt. xix. 3-9. These and several other things relating to the internal principle and the spiritual man, the Lord taught, because he alone opens the internals of human minds, and makes them spiritual, and implants these spiritual principles in the natural, that these also may partake of a spiritual essence: and this effect takes place if he is approached, and the life is formed according to his command merits, which in a summary are, to believe on him, and to shun evils because they are of and from the devil; also to do good works, because they are of the Lord and from the Lord; and in each case for the man to act as from himself, and at the same time to believe that all is done by the Lord through him. The essential reason why the Lord opens the internal spiritual man, and implants this in the external natural man, is, because every man thinks and acts naturally, and therefore could not perceive any thing spiritual, and receives it in his natural principle, unless the Lord had a.s.sumed the human natural, and had made this also divine. From these considerations now it appears a truth that the Israelitish nation was permitted to marry several wives, because the Christian church was not with them.

341. VIII. AT THIS DAY THE MAHOMETANS ARE PERMITTED TO MARRY SEVERAL WIVES, BECAUSE THEY DO NOT ACKNOWLEDGE THE LORD JESUS CHRIST TO BE ONE WITH JEHOVAH THE FATHER, AND THEREBY TO BE THE G.o.d OF HEAVEN AND EARTH, AND HENCE CANNOT RECEIVE LOVE TRULY CONJUGIAL. The Mahometans, in conformity to the religion which Mahomet gave them, acknowledge Jesus Christ to be the Son of G.o.d and a grand prophet, and that he was sent into the world by G.o.d the Father to teach mankind; but not that G.o.d the Father and he are one, and that his divine and human (principle) are one person, united as soul and body, agreeably to the faith of all Christians as grounded in the Athanasian Creed; therefore the followers of Mahomet could not acknowledge our Lord to be any G.o.d from eternity, but only to be a perfect natural man; and this being the opinion entertained by Mahomet, and thence by his disciples, and they knowing that G.o.d is one, and that that G.o.d is he who created the universe, therefore they could do no other than pa.s.s by our Lord in their worship; and the more so, because they declare Mahomet also to be a grand prophet; neither do they know what the Lord taught. It is owing to this cause, that the interiors of their minds, which in themselves are spiritual, could not be opened: that the interiors of the mind are opened by the Lord alone, may be seen just above, n. 340. The genuine cause why they are opened by the Lord, when he is acknowledged to be the G.o.d of heaven and earth, and is approached, and with those who live according to his commandments, is, because otherwise there is no conjunction, and without conjunction there is no reception. Man is receptible of the Lord's presence and of conjunction with him. To come to him causes presence, and to live according to his commandments causes conjunction; his presence alone is without reception, but presence and conjunction together are with reception. On this subject I will impart the following new information from the spiritual world. Every one in that world, when he is thought of, is brought into view as present; but no one is conjoined to another except from the affection of love; and this is insinuated by doing what he requires, and what is pleasing to him. This circ.u.mstance, which is common in the spiritual world, derives its origin from the Lord, who, in this same manner, is present and is conjoined. The above observations are made in order to shew, that the Mahometans are permitted to marry several wives, because love truly conjugial, which subsists only between one man and one wife, was not communicable to them; since from their religious tenets they did not acknowledge the Lord to be equal to G.o.d the Father, and so to be the G.o.d of heaven and earth. That conjugial love with every one is according to the state of the church, may be seen above, at n. 130, and in several other places.

342. IX. THE MAHOMETAN HEAVEN IS OUT OF THE CHRISTIAN HEAVEN AND IS DIVIDED INTO TWO HEAVENS, THE INFERIOR AND THE SUPERIOR; AND ONLY THOSE ARE ELEVATED INTO THEIR SUPERIOR HEAVEN WHO RENOUNCE CONCUBINES AND LIVE WITH ONE WIFE, AND ACKNOWLEDGE OUR LORD AS EQUAL TO G.o.d THE FATHER, TO WHOM IS GIVEN DOMINION OVER HEAVEN AND EARTH. Before we speak particularly to each of these points, it may be expedient to premise somewhat concerning the divine providence of the Lord in regard to the rise of Mahometanism. That this religion is received by more kingdoms than the Christian religion, may possibly be a stumbling-block to those who, while thinking of the divine providence, at the same time believe that no one can be saved that is not born a Christian; whereas the Mahometan religion is no stumbling-block to those who believe that all things are of the divine providence. These inquire in what respect the divine providence is manifested in the Mahometan religion; and they so discover in it this, that the Mahometan religion acknowledges our Lord to be the Son of G.o.d, the wisest of men, and a grand prophet, who came into the world to instruct mankind; but since the Mahometans have made the Koran the book of their religion, and consequently think much of Mahomet who wrote it, and pay him a degree of worship, therefore they think little respecting our Lord. In order to shew more fully that the Mahometan religion was raised up by the Lord's divine providence to destroy the idolatries of several nations, we will give a detail of the subject, beginning with the origin of idolatries. Previous to the Mahometan religion idolatrous worship prevailed throughout the whole world; because the churches before the Lord's coming were all representative; such also was the Israelitish church, in which the tabernacle, the garments of Aaron, the sacrifices, all things belonging to the temple at Jerusalem, and also the statutes, were representative.

The ancients likewise had the science of correspondences, which is also the science of representations, the very essential science of the wise, which was princ.i.p.ally cultivated by the Egyptians, whence their hieroglyphics were derived. From that science they knew what was signified by animals and trees of every kind, likewise by mountains, hills, rivers, fountains, and also by the sun, the moon, and the stars: by means of this science also they had a knowledge of spiritual things; since things represented, which were such as relate to the spiritual wisdom of the angels, were the origins (of those which represent). Now since all their worship was representative, consisting of mere correspondences, therefore they celebrated it on mountains and hills, and also in groves and gardens; and on this account they sanctified fountains, and in their adorations turned their faces to the rising sun: moreover they made graven horses, oxen, calves, and lambs; yea, birds, fishes, and serpents; and these they set in their houses and other places, in order, according to the spiritual things of the church to which they corresponded, or which they represented. They also set similar images in their temples, as a means of recalling to their remembrance the holy things of worship which they signified. In process of time, when the science of correspondences was forgotten, their posterity began to worship the very graven images as holy in themselves, not knowing that the ancients, their fathers, did not see anything holy in them, but only that according to correspondences they represented and thence signified holy things. Hence arose the idolatries which overspread the whole globe, as well Asia with its islands, as Africa and Europe. To the intent that all those idolatries might be eradicated, it came to pa.s.s of the Lord's divine providence, that a new religion, accommodated to the genius of the orientals, took its rise; in which something from each testament of the Word was retained, and which taught that the Lord had come into the world, and that he was a grand prophet, the wisest of all, and the Son of G.o.d. This was effected by means of Mahomet, from whom that religion took its name. From these considerations it is manifest, that this religion was raised up of the Lord's divine providence, and accommodated, as we have observed, to the genius of the orientals, to the end that it might destroy the idolatries of so many nations, and might give its professors some knowledge of the Lord, before they came into the spiritual world, as is the case with every one after death. This religion would not have been received by so many nations, neither could it have eradicated their idolatries, unless it had been made agreeable to their ideas; especially unless polygamy had been permitted; since without such permission, the orientals would have burned with the fire of filthy adultery more than the Europeans, and would have perished.

343. The Mahometans also have their heaven; for all in the universe, who acknowledge a G.o.d, and from a religious notion shuns evils as sins against him, are saved. That the Mahometan heaven is distinguished into two, the inferior and the superior, I have heard from themselves: and that in the inferior heaven they live with several wives and concubines as in the world; but that those who renounce concubines and live with one wife, are elevated into the superior heaven. I have heard also that it is impossible for them to think of our Lord as one with the Father; but that it is possible for them to think of him as his equal, and that he has dominion over heaven and earth, because he is his Son; therefore such of them as are elevated by the Lord into their superior heaven, hold this belief.

344. On a certain time I was led to perceive the quality of the heat of conjugial love with polygamists. I was conversing with one who personated Mahomet. Mahomet himself is never present, but some one is subst.i.tuted in his place, to the end that those who are lately deceased may as it were see him. This subst.i.tute, after I had been talking with him at a distance, sent me an ebony spoon and other things, which were proofs that they came from him; at the same time a communication was opened for the heat of their conjugial love in that place, which seemed to me like the warm stench of a bath; whereupon I turned myself away, and the communication was closed.

345. X. POLYGAMY IS LASCIVIOUSNESS. The reason of this is, because its love is divided among several, and is the love of the s.e.x, and the love of the external or natural man, and thus is not conjugial love, which alone is chaste. It is well known that polygamical love is divided among several, and divided love is not conjugial love, which cannot be divided from one of the s.e.x; hence the former love is lascivious, and polygamy is lasciviousness. Polygamical love is the love of the s.e.x, differing from it only in this respect, that it is limited to a number, which the polygamist may determine, and that it is bound to the observance of certain laws enacted for the public good; also that it is allowed to take concubines at the same time as wives; and thus, as it is the love of the s.e.x, it is the love of lasciviousness. The reason why polygamical love is the love of the external or natural man is, because it is inherent in that man; and whatever the natural man does from himself is evil, from which he cannot be released except by elevation into the internal spiritual man, which is effected solely by the Lord; and evil respecting the s.e.x, by which the natural man is influenced, is wh.o.r.edom; but since wh.o.r.edom is destructive of society, instead thereof was induced its likeness, which is called polygamy. Every evil into which a man is born from his parents, is implanted in his natural man, but not any in his spiritual man; because into this he is born from the Lord.

From what has now been adduced, and also from several other reasons, it may evidently be seen, that polygamy is lasciviousness.

346. XI. CONJUGIAL CHASt.i.tY, PURITY, AND SANCt.i.tY CANNOT EXIST WITH POLYGAMISTS. This follows from what has been just now proved, and evidently from what was demonstrated in the chapter ON THE CHASTE PRINCIPLE AND THE NON-CHASTE; especially from these articles of that chapter, namely, that a chaste, pure, and holy principle is predicated only of monogamical marriages, or of the marriage of one man with one wife, n. 141; also, that love truly conjugial is essential chast.i.ty, and that hence all the delights of that love, even the ultimate, are chaste, n. 143, 144; and moreover from what was adduced in the chapter ON LOVE TRULY CONJUGIAL, namely, that love truly conjugial, which is that of one man with one wife, from its origin and correspondence, is celestial, spiritual, holy, and clean above every other love, n. 64. Now since chast.i.ty, purity, and sanct.i.ty exist only in love truly conjugial, it follows, that it neither does nor can exist in polygamical love.

347. XII. A POLYGAMIST, SO LONG AS HE REMAINS SUCH, CANNOT BECOME SPIRITUAL. To become spiritual is to be elevated out of the natural, that is, out of the light and heat of the world, into the light and heat of heaven. Respecting this elevation no one knows anything but he that is elevated; nevertheless the natural man, although not elevated, perceives no other than that he is; because he can elevate his understanding into the light of heaven, and think and talk spiritually, like the spiritual man; but if the will does not at the same time follow the understanding to its alt.i.tude, he is still not elevated; for he does not remain in that elevation, but in a short time lets himself down to his will, and there fixes his station. It is said the will, but it is the love that is meant at the same time; because the will is the receptacle of the love; for what a man loves, that he wills. From these few considerations it may appear, that a polygamist, so long as he remains such, or what is the same, a natural man, so long as he remains such, cannot be made spiritual.

348. XIII. POLYGAMY IS NOT SIN WITH THOSE WHO LIVE IN IT FROM A RELIGIOUS NOTION. All that which is contrary to religion is believed to be sin, because it is contrary to G.o.d; and on the other hand, all that which agrees with religion, is believed not to be sin, because it agrees with G.o.d; and as polygamy existed with the sons of Israel from a principle of religion, and exists at this day with the Mahometans, it could not, and cannot, be imputed to them as sin. Moreover, to prevent its being sin to them, they remain natural, and do not become spiritual; and the natural man cannot see that there is any sin in such things as belong to the received religion: this is seen only by the spiritual man.

It is on this account, that although the Mahometans are taught by the Koran to acknowledge our Lord as the Son of G.o.d, still they do not come to him, but to Mahomet; and so long they remain natural, and consequently do not know that there is in polygamy any evil, or indeed any lasciviousness. The Lord also saith, "_If ye were blind ye would not have sin; but now ye say, We see, therefore your sin remaineth_," John ix. 41. Since polygamy cannot convict them of sin, therefore after death they have their heavens, n. 342, 343; and their joys there according to life.

349. XIV. POLYGAMY IS NOT SIN WITH THOSE WHO ARE IN IGNORANCE RESPECTING THE LORD. This is, because love truly conjugial is from the Lord alone, and cannot be imparted by the Lord to any but those who know him, acknowledge him, believe on him, and live the life which is from him; and those to whom that love cannot be imparted know no other than that the love of the s.e.x and conjugial love are the same thing; consequently also polygamy. Moreover, polygamists, who know nothing of the Lord, remain natural: for a man (_h.o.m.o_) is made spiritual only from the Lord; and that is not imputed to the natural man as sin, which is according to the laws of religion and at the same time of society: he also acts according to his reason; and the reason of the natural man is in mere darkness respecting love truly conjugial; and this love in excellence is spiritual. Nevertheless the reason of polygamists is taught from experience, that both public and private peace require that promiscuous l.u.s.t in general should be restrained, and be left to every one within his own house: hence comes polygamy.

350. It is well known, that a man (_h.o.m.o_) by birth is viler than the beasts. All the beasts are born into the knowledges corresponding to the love of their life; for as soon as they are born, or are hatched from the egg, they see, hear, walk, know their food, their dam, their friends and foes; and soon after this they show attention to the s.e.x, and to the affairs of love, and also to the rearing of their offspring. Man alone, at his birth, knows nothing of this sort; for no knowledge is connate to him; he has only the faculty and inclination of receiving those things which relate to knowledge and love; and if he does not receive these from others, he remains viler than a beast. That man is born in this condition, to the end that he may attribute nothing to himself, but to others, and at length every thing of wisdom and of the love thereof to G.o.d alone, and may hence become an image of G.o.d, see the MEMORABLE RELATION, n. 132-136. From these considerations it follows, that a man who does not learn from others that the Lord has come into the world, and that he is G.o.d, and has only acquired some knowledge respecting religion and the laws of his country, is not in fault if he thinks no more of conjugial love than of the love of the s.e.x, and if he believes polygamical love to be the only conjugial love. The Lord leads such persons in their ignorance; and by his divine auspices providently withdraws from the imputation of guilt those who, from a religious notion, shun evils as sins, to the end that they may be saved; for every man is born for heaven, and no one for h.e.l.l; and every one comes into heaven (by influence) from the Lord, and into h.e.l.l (by influence) from himself.

351. XV. OF THESE, ALTHOUGH POLYGAMISTS, SUCH ARE SAVED AS ACKNOWLEDGE A G.o.d, AND FROM A RELIGIOUS NOTION LIVE ACCORDING TO THE CIVIL LAWS OF JUSTICE. All throughout the world who acknowledge a G.o.d and live according to the civil laws of justice from a religious notion, are saved. By the civil laws of justice we mean such precepts as are contained in the Decalogue, which forbid murder, theft, adultery, and false witness. These precepts are the civil laws of justice in all the kingdoms of the earth; for without them no kingdom could subsist. But some are influenced in the practice of them by fear of the penalties of the law, some by civil obedience, and some also by religion; these last are saved, because in such case G.o.d is in them; and every one, in whom G.o.d is, is saved. Who does not see, that among the laws given to the sons of Israel, after they had left Egypt, were those which forbid murder, adultery, theft, and false witness, since without those laws their communion or society could not subsist? and yet these laws were promulgated by Jehovah G.o.d upon Mount Sinai with a stupendous miracle: but the cause of their being so promulgated was, that they might be also laws of religion, and thus that the people might practise them not only for the sake of the good of society, but also for the sake of G.o.d, and that when they practised them from a religious notion for the sake of G.o.d, they might be saved. From these considerations it may appear, that the pagans, who acknowledge a G.o.d, and live according to the civil laws of justice, are saved; since it is not their fault that they know nothing of the Lord, consequently nothing of the chast.i.ty of the marriage with one wife. For it is contrary to the divine justice to condemn those who acknowledge a G.o.d, and from their religion practise the laws of justice, which consist in shunning evils because they are contrary to G.o.d, and in doing what is good because it is agreeable to G.o.d.

352. XVI. BUT NONE EITHER OF THE LATTER OR OF THE FORMER CAN BE a.s.sOCIATED WITH THE ANGELS IN THE CHRISTIAN HEAVENS. The reason of this is, because in the Christian heavens there are celestial light, which is divine truth, and celestial heat, which is divine love; and these two discover the quality of goods and truths, and also of evils and falses; hence, there is no communication between the Christian and the Mahometan heavens, and in like manner between the heavens of the Gentiles. If there were a communication, none could have been saved but those who were in celestial light and at the same time in celestial heat from the Lord; yea neither would these be saved if there was a conjunction of the heavens: for in consequence of conjunction all the heavens would so far fall to decay that the angels would not be able to subsist; for an unchaste and lascivious principle would flow from the Mahometans into the Christian heaven, which in that heaven could not be endured; and a chaste and pure principle would flow from the Christians into the Mahometan heaven, which again could not be there endured. In such case, in consequence of communication and thence of conjunction, the Christian angels would become natural and thereby adulterers; or if they remained spiritual, they would be continually sensible of a lascivious principle about them, which would intercept all the blessedness of their life. The case would be somewhat similar with the Mahometan heaven: for the spiritual principles of the Christian heaven would continually encompa.s.s and torment them, and would take away all the delight of their life, and would moreover insinuate that polygamy is sin, whereby they would be continually eluded. This is the reason why all the heavens are altogether distinct from each other, so that there is no connection between them, except by an influx of light and heat from the Lord out of the sun, in the midst of which he is: and this influx enlightens and vivifies everyone according to his reception; and reception is according to religion. This communication is granted, but not a communication of the heavens with each other.

353. To the above I shall add TWO MEMORABLE RELATIONS. FIRST. I was once in the midst of the angels and heard their conversation. It was respecting intelligence and wisdom; that a man perceives no other than that each is in himself, and thus that whatever he thinks from his understanding and intends from his will, is from himself; when nevertheless not the least portion thereof is from the man, but only the faculty of receiving the things of the understanding and the will from G.o.d: and as every man (_h.o.m.o_) is by birth inclined to love himself, it was provided from creation, to prevent man's perishing by self-love and the conceit of his own intelligence, that that love of the man (_vir_) should be transferred into the wife, and that in her should be implanted from her birth a love for the intelligence and wisdom of her husband, and thereby a love for him; therefore the wife continually attracts to herself her husband's conceit of his own intelligence, and extinguishes it in him, and vivifies it in herself, and thus changes it into conjugial love, and fills it with unbounded pleasantnesses. This is provided by the Lord, lest the conceit of his own intelligence should so far infatuate the man, as to lead him to believe that he has understanding and wisdom from himself and not from the Lord, and thereby make him willing to eat of the tree of the knowledge of good and evil, and thence to believe himself like unto G.o.d, and also a G.o.d, as the serpent, which was the love of his own intelligence, said and persuaded him: wherefore the man (_h.o.m.o_) after eating was cast out of paradise, and the way to the tree of life was guarded by a cherub. Paradise, spiritually understood, denotes intelligence; to eat of the tree of life, in a spiritual sense, is to be intelligent and wise from the Lord; and to eat of the tree of the knowledge of good and evil, in a spiritual sense, is to be intelligent and wise from self.

354. The angels having finished this conversation departed; and there came two priests, together with a man who in the world had been an amba.s.sador of a kingdom, and to them I related what I had heard from the angels. On hearing this they began to dispute with each other about intelligence and wisdom, and the prudence thence derived, whether they are from G.o.d or from man. The dispute grew warm. All three in heart believed that they are from man because they are in man, and that the perception and sensation of its being so confirm it; but the priests, who on this occasion were influenced by theological zeal, said that there is nothing of intelligence and wisdom, and thus nothing of prudence from man; and when the amba.s.sador retorted, that in such case there is nothing of thought from man, they a.s.sented to it. But as it was perceived in heaven, that all the three were in a similar belief, it was said to the amba.s.sador, "Put on the garments of a priest, and believe that you are one, and then speak." He did so; and instantly he declared aloud that nothing of intelligence and wisdom, and consequently nothing of prudence, can possibly exist but from G.o.d; and he proved it with his usual eloquence full of rational arguments. It is a peculiar circ.u.mstance in the spiritual world, that a spirit thinks himself to be such as is denoted by the garment he wears; because in that world the understanding clothes every one. Afterwards, a voice from heaven said to the two priests, "Put off your own garments, and put on those of political ministers, and believe yourselves to be such." They did so; and in this case they at the same time thought from their interior self, and spoke from arguments which they had inwardly cherished in favor of man's own intelligence. At that instant there appeared a tree near the path; and it was said to them, "It is the tree of the knowledge of good and evil; take heed to yourselves lest ye eat of it." Nevertheless all the three, infatuated by their own intelligence, burned with a desire to eat of it, and said to each other, "Why should not we? Is not the fruit good?" And they went to it and eat of it. Immediately all the three, as they were in a like faith, became bosom friends; and they entered together into the way of self-intelligence, which led into h.e.l.l: nevertheless I saw them return thence, because they were not yet prepared.

355. THE SECOND MEMORABLE RELATION. On a time as I was looking into the spiritual world, I saw in a certain green field some men, whose garments were like those worn by men of this world; from which circ.u.mstance I knew that they were lately deceased. I approached them and stood near them, that I might hear what they were conversing about. Their conversation was about heaven; and one of them who knew something respecting it, said, "In heaven there are wonderful things, such as no one can believe unless he has seen them: there are paradisiacal gardens, magnificent palaces constructed according to the rules of architecture, because the work of the art itself, resplendent with gold; in the front of which are columns of silver; and on the columns heavenly forms made of precious stones; also houses of jasper and sapphire, in the front of which are stately porticos, through which the angels enter; and within the houses handsome furniture, which no art or words can describe. The angels themselves are of both s.e.xes: there are youths and husbands, also maidens and wives: maids so beautiful, that nothing in the world bears any resemblance to their beauty; and wives still more beautiful, who are genuine images of celestial love, and their husbands images of celestial wisdom; and all these are ever approaching the full bloom of youth; and what is more, they know no other love of the s.e.x than conjugial love; and, what you will be surprised to hear, the husbands there have a perpetual faculty of enjoyment." When the novitiate spirits heard that no other love of the s.e.x prevailed in heaven than conjugial love, and that they had a perpetual faculty of enjoyment, they smiled at each other, and said, "What you tell us is incredible; there cannot be such a faculty: possibly you are amusing us with idle tales." But at that instant a certain angel from heaven unexpectedly stood in the midst of them, and said, "Hear me, I beseech you; I am an angel of heaven, and have lived now a thousand years with my wife, and during that time have been in the same flower of my age in which you here see me. This is in consequence of the conjugial love in which I have lived with my wife; and I can affirm, that the above faculty has been and is perpetual with me; and because I perceive that you believe this to be impossible, I will talk with you on the subject from a ground of rational argument according to the light of your understanding. You do not know anything of the primeval state of man, which you call a state of integrity. In that state all the interiors of the mind were open even to the Lord; and hence they were in the marriage of love and wisdom, or of good and truth; and as the good of love and the truth of wisdom perpetually love each other, they also perpetually desire to be united; and when the interiors of the mind are open, the conjugial spiritual love flows down freely with its perpetual endeavour, and presents the above faculty. The very soul of a man (_h.o.m.o_), being in the marriage of good and truth, is not only in the perpetual endeavour of that union, but also in the perpetual endeavour of the fructification and production of its own likeness; and since the interiors of a man even from the soul are open by virtue of that marriage, and the interiors continually regard as an end the effect in ultimates that they may exist, therefore that perpetual endeavor for fructifying and producing its like, which is the property of the soul, becomes also of the body: and since the ultimate of the operation of the soul in the body with two conjugial partners is into the ultimates of love therein, and these depend on the state of the soul, it is evident whence they derive this perpetuality. Fructification also is perpetual, because the universal sphere of generating and propagating the celestial things which are of love, and the spiritual things which are of wisdom, and thence the natural things which are of offspring, proceeds from the Lord, and fills all heaven and all the world; and that celestial sphere fills the souls of all men, and descends through their minds into the body even to its ultimates, and gives the power of generating. But this cannot be the case with any but those with whom a pa.s.sage is open from the soul through the superior and inferior principles of the mind into the body to its ultimates, as is the case with those who suffer themselves to be led back by the Lord into the primeval state of creation. I can confirm that now for a thousand years I have never wanted faculty, strength, or vigor, and that I am altogether a stranger to any diminution of powers, which are continually renewed by the influx of the above-mentioned sphere, and in such case also cheer the mind (_animum_), and do not make it sad, as is the case with those who suffer the loss of those powers. Moreover love truly conjugial is just like the vernal heat, from the influx of which all things tend to germination and fructification; nor is there any other heat in our heaven: wherefore with conjugial partners in that heaven there is spring in its perpetual _conatus_, and it is this perpetual _conatus_ from which the above virtue is derived. But fructifications with us in heaven are different from those with men on earth. With us fructifications are spiritual, which are the fructifications of love and wisdom, or of good and truth: the wife from the husband's wisdom receives into herself the love thereof; and the husband from the love thereof in the wife receives into himself wisdom; yea the wife is actually formed into the love of the husband's wisdom, which is effected by her receiving the propagations of his soul with the delight arising therefrom, in that she desires to be the love of her husband's wisdom: thus from a maiden she becomes a wife and a likeness.

Hence also love with its inmost friendship with the wife, and wisdom with its happiness with the husband, are continually increasing, and this to eternity. This is the state of the angels of heaven." When the angel had thus spoken, he looked at those who had lately come from the world, and said to them, "You know that, while you were in the vigor of love, you loved your married partners; but when your appet.i.te was gratified, you regarded them with aversion; but you do not know that we in heaven do not love our married partners in consequence of that vigor, but that we have vigor in consequence of love and derived from it; and that as we perpetually love our married partners, we have perpetual vigor: if therefore you can invert the state, you may be able to comprehend this. Does not he who perpetually loves a married par