ADULTEROUS LOVE AND ITS SINFUL PLEASURES.

ON THE OPPOSITION OF ADULTEROUS LOVE AND CONJUGIAL LOVE.

423. At the entrance upon our subject, it may be expedient to declare what we mean in this chapter by adulterous love. By adulterous love we do not mean fornicatory love, which precedes marriage, or which follows it after the death of a married partner; neither do we mean concubinage, which is engaged in from causes legitimate, just, and excusatory; nor do we mean either the mild or the grievous kinds of adultery, whereof a man actually repents; for the latter become not opposite, and the former are not opposite, to conjugial love, as will be seen in the following pages, where each is treated of. But by adulterous love, opposite to conjugial love, we here mean the love of adultery, so long as it is such as not to be regarded as sin, or as evil, and dishonorable, and contrary to reason, but as allowable with reason. This adulterous love not only makes conjugial love the same with itself, but also overthrows, destroys, and at length nauseates it. The opposition of this love to conjugial love is the subject treated of in this chapter. That no other love is treated of (as being in such opposition), may be evident from what follows concerning fornication, concubinage, and the various kinds of adultery. But in order that this opposition may be made manifest to the rational sight, it may be expedient to demonstrate it in the following series: I. It is not known what adulterous love is, unless it be known what conjugial love is. II. Adulterous love is opposed to conjugial love. III. Adulterous love is opposed to conjugial love, as the natural man viewed in himself is opposed to the spiritual man. IV. Adulterous love is opposed to conjugial love, as the connubial connection of what is evil and false is opposed to the marriage of good and truth. V. Hence adulterous love in opposed to conjugial love, as hell is opposed to heaven. VI. The impurity of hell is from adulterous love, and the purity of heaven from conjugial love. VII. The impurity and the purity in the church are similarly circumstanced. VIII. Adulterous love more and more makes a man not a man (homo), and not a man (vir), and conjugial love makes a man more and more a man (homo), and a man (vir). IX. There are a sphere of adulterous love and a sphere of conjugial love. X. The sphere of adulterous love ascends from hell, and the sphere of conjugial love descends from heaven. XI. Those two spheres mutually meet each other in each world; but they do not unite. XII. Between those two spheres there is an equilibrium, and man is in it. XIII. A man is able to turn himself to whichever he pleases; but so far as he turns himself to the one, so far he turns himself from the other. XIV. Each sphere brings with it delights. XV. The delights of adulterous love commence from the flesh and are of the flesh even in the spirit; but the delights of conjugial love commence in the spirit, and are of the spirit even in the flesh. XVI. The delights of adulterous love are the pleasures of insanity; but the delights of conjugial love are the delights of wisdom. We proceed to an explanation of each article.

424. I. IT IS NOT KNOWN WHAT ADULTEROUS LOVE IS, UNLESS IT BE KNOWN WHAT CONJUGIAL LOVE IS. By adulterous love we mean the love of adultery, which destroys conjugial love, as above, n. 423. That it is not known what adulterous love is, unless it be known what conjugial love is, needs no demonstration, but only illustration by similitudes: as for example, who can know what is evil and false, unless he know what is good and true? and who knows what is unchaste, dishonorable, unbecoming, and ugly, unless he knows what is chaste, honorable, becoming, and beautiful? and who can discern the various kinds of insanity, but he that is wise, or that knows what wisdom is? also, who can rightly perceive discordant and grating sounds, but he that is well versed in the doctrine and study of harmonious numbers? in like manner, who can clearly discern what is the quality of adultery, unless he has first clearly discerned what is the quality of marriage? and who can make a just estimate of the filthiness of the pleasures of adulterous love, but he that has first made a just estimate of the purity of conjugial love? As I have now completed the treatise ON CONJUGIAL LOVE AND ITS CHASTE DELIGHTS, I am enabled, from the intelligence I thence acquired, to describe the pleasures respecting adulterous love.

425. II. ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE. Every thing in the universe has its opposite; and opposites, in regard to each other, are not relatives, but contraries. Relatives are what exist between the greatest and the least of the same thing; whereas contraries arise from an opposite in contrariety thereto; and the latter are relatives in regard to each other, as the former are in their regard one to another; wherefore also the relations themselves are opposites. That all things have their opposites, is evident from light, heat, the times of the world, affections, perceptions, sensations, and several other things. The opposite of light is darkness; the opposite of heat is cold; of the times of the world the opposites are day and night, summer and winter; of affections the opposites are joys and mourning, also gladnesses and sadnesses; of perceptions the opposites are goods and evils, also truths and falses; and of sensations the opposites are things delightful and things undelightful. Hence it may be evidently concluded, that conjugial love has its opposite; this opposite is adultery, as every one may see, if he be so disposed, from all the dictates of sound reason. Tell, if you can, what else is its opposite. It is an additional evidence in favor of this position, that as sound reason was enabled to see the truth of it by her own light, therefore she has enacted laws, which are called laws of civil justice, in favor of marriages and against adulteries. That the truth of this position may appear yet more manifest, I may relate what I have very often seen in the spiritual world. When those who in the natural world have been confirmed adulterers, perceive a sphere of conjugial love flowing down from heaven, they instantly either flee away into caverns and hide themselves, or, if they persist obstinately in contrariety to it, they grow fierce with rage, and become like furies. The reason why they are so affected is, because all things of the affections, whether delightful or undelightful, are perceived in that world, and on some occasions as clearly as an odor is perceived by the sense of smelling; for the inhabitants of that world have not a material body, which absorbs such things. The reason why the opposition of adulterous love and conjugial love is unknown to many in the world, is owing to the delights of the flesh, which, in the extremes, seem to imitate the delights of conjugial love; and those who are in delights only, do not know anything respecting that opposition; and I can venture to say, that should you assert, that everything has its opposite, and should conclude that conjugial love also has its opposite, adulterers will reply, that that love has not an opposite, because adulterous love cannot be distinguished from it; from which circumstance it is further manifest, that he that does not know what conjugial love is, does not know what adulterous love is; and moreover, that from adulterous love it is not known what conjugial love is, but from conjugial love it is known what adulterous love is. No one knows good from evil, but evil from good; for evil is in darkness, whereas good is in light.

426. III. ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE, AS THE NATURAL MAN VIEWED IN HIMSELF IS OPPOSED TO THE SPIRITUAL MAN. That the natural man and the spiritual are opposed to each other, so that the one does not will what the other wills, yea, that they are at strife together, is well known in the church; but still it has not heretofore been explained. We will therefore shew what is the ground of discrimination between the spiritual man and the natural, and what excites the latter against the former. The natural man is that into which every one is first introduced as he grows up, which is effected by sciences and knowledges, and by rational principles of the understanding; but the spiritual man is that into which he is introduced by the love of doing uses, which love is also called charity: wherefore so far as any one is in charity, so far he is spiritual; but so far as he is not in charity, so far he is natural, even supposing him to be ever so quick-sighted in genius, and wise in judgement. That the latter, the natural man, separate from the spiritual, notwithstanding all his elevation into the light of reason, still gives himself without restraint to the government of his lusts, and is devoted to them, is manifest from his genius alone, in that he is void of charity; and whoever is void of charity, gives loose to all the lasciviousness of adulterous love: wherefore, when he is told, that this wanton love is opposed to chaste conjugial love, and is asked to consult his rational lumen, he still does not consult it, except in conjunction with the delight of evil implanted from birth in the natural man; in consequence whereof he concludes, that his reason does not see anything contrary to the pleasing sensual allurements of the body; and when he has confirmed himself in those allurements, his reason is in amazement at all those pleasures which are proclaimed respecting conjugial love; yea, as was said above, he fights against them, and conquers, and, like a conqueror after the enemy's overthrow, he utterly destroys the camp of conjugial love in himself. These things are done by the natural man from the impulse of his adulterous love. We mention these circumstances, in order that it may be known, what is the true ground of the opposition of those two loves; for, as has been abundantly shewn above, conjugial love viewed in itself is spiritual love, and adulterous love viewed in itself is natural love.

427. IV. ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE, AS THE CONNUBIAL CONNECTION OF WHAT IS EVIL AND FALSE IS OPPOSED TO THE MARRIAGE OF GOOD AND TRUTH. That the origin of conjugial love is from the marriage of good and truth, was demonstrated above in its proper chapter, from n. 83-102; hence it follows, that the origin of adulterous love is from the connubial connection of what is evil and false, and that hence they are opposite loves, as evil is opposed to good, and the false of evil to the truth of good. It is the delights of each love which are thus opposed; for love without its delight is not anything. That these delights are thus opposed to each other, does not at all appear: the reason why it does not appear is, because the delight of the love of evil in externals assumes a semblance of the delight of the love of good; but in internals the delight of the love of evil consists of mere concupiscences of evil, evil itself being the conglobated mass (or glome) of those concupiscences: whereas the delight of the love of good consists of innumerable affections of good, good itself being the co-united bundle of those affections. This bundle and that glome are felt by man only as one delight; and as the delight of evil in externals assumes a semblance of the delight of good, as we have said, therefore also the delight of adultery assumes a semblance of the delight of marriage; but after death, when everyone lays aside externals, and the internals are laid bare, then it manifestly appears, that the evil of adultery is a glome of the concupiscences of evil, and the good of marriage is a bundle of the affections of good: thus that they are entirely opposed to each other.

428. In reference to the connubial connection of what is evil and false, it is to be observed, that evil loves the false, and desires that it may be a one with itself, and they also unite; in like manner as good loves truth, and desires that it may be a one with itself, and they also unite: from which consideration it is evident, that as the spiritual origin of marriage is the marriage of good and truth, so the spiritual origin of adultery is the connubial connection of what is evil and false. Hence, this connubial connection is meant by adulteries, whoredoms, and fornications, in the spiritual sense of the Word; see the APOCALYPSE REVEALED, n. 134. It is from this principle, that he that is in evil, and connects himself connubially with what is false, and he that is in what is false, and draws evil into a partnership of his chamber, from the joint covenant confirms adultery, and commits it so far as he dares and has the opportunity; he confirms it from evil by what is false, and he commits it from what is false by evil: and also on the other hand, that he that is in good, and marries truth, or he that is in truth, and brings good into partnership of the chamber with himself, confirms himself against adultery, and in favor of marriage, and attains to a happy conjugial life.

429. V. HENCE ADULTEROUS LOVE IS OPPOSED TO CONJUGIAL LOVE AS HELL IS OPPOSED TO HEAVEN. All who are in hell are in the connubial connection of what is evil and false, and all who are in heaven are in the marriage of good and truth; and as the connubial connection of what is evil and false is also adultery, as was shewn just above, n. 427, 428, hell is also that connubial connection. Hence all who are in hell are in the lust, lasciviousness, and immodesty of adulterous love, and shun and dread the chastity and modesty of conjugial love; see above, n. 428. From these considerations it may be seen, that those two loves, adulterous and conjugial, are opposed to each other, as hell is to heaven, and heaven to hell.

430. VI. THE IMPURITY OF HELL IS FROM ADULTEROUS LOVE, AND THE PURITY OF HEAVEN FROM CONJUGIAL LOVE. All hell abounds with impurities, all of which originate in immodest and obscene adulterous love, the delights of that love being changed into such impurities. Who can believe, that in the spiritual world, every delight of love is presented to the sight under various appearances, to the sense under various odors, and to the view under various forms of beasts and birds? The appearances under which in hell the lascivious delights of adulterous love are presented to the sight, are dunghills and mire; the odors by which they are presented to the sense, are stinks and stenches; and the forms of beasts and birds under which they are presented to the view, are hogs, serpents, and the birds called ochim and tziim. The case is reversed in regard to the chaste delights of conjugial love in heaven. The appearances under which those delights are presented to the sight, are gardens and flowery fields; the odors whereby they are presented to the sense, are the perfumes arising from fruits and the fragrancies from flowers; and the forms of animals under which they are presented to the view are lambs, kids, turtle-doves, and birds of paradise. The reason why the delights of love are changed into such and similar things is, because all things which exist in the spiritual world are correspondences: into these correspondences the internals of the minds of the inhabitants are changed, while they pass away and become external before the senses. But it is to be observed, that there are innumerable varieties of impurities, into which the lasciviousnesses of whoredoms are changed, while they pass off into their correspondences: these varieties are according to the genera and species of those lasciviousnesses, as may be seen in the following pages, where adulteries and their degrees are treated of: such impurities however do not proceed from the delights of the love of those who have repented; because they have been washed from them during their abode in the world.

431. VII. THE IMPURITY AND THE PURITY IN THE CHURCH ARE SIMILARLY CIRCUMSTANCED. The reason of this is, because the church is the Lord's kingdom in the world, corresponding to his kingdom in the heavens; and also the Lord conjoins them together, that they may make a one; for he distinguishes those who are in the world, as he distinguishes heaven and hell, according to their loves. Those who are in the immodest and obscene delights of adulterous love, associate to themselves similar spirits from hell: whereas those who are in the modest and chaste delights of conjugial love, are associated by the Lord to similar angels from heaven. While these their angels, in their attendance on man, are stationed near to confirmed and determined adulterers, they are made sensible of the direful stenches mentioned above, n. 430, and recede a little. On account of the correspondence of filthy loves with dunghills and bogs, it was commanded the sons of Israel, "That they should carry with them a paddle with which to cover their excrement, lest Jehovah God walking in the midst of their camp should see the nakedness of the thing, and should return," Deut, xxiii. 13, 14. This was commanded, because the camp of the sons of Israel represented the church, and those unclean things corresponded to the lascivious principles of whoredoms, and by Jehovah God's walking in the midst of their camp was signified his presence with the angels. The reason why they were to cover it was, because all those places in hell, where troops of such spirits have their abode, were covered and closed up, on which account also it is said, "lest he see the nakedness of the thing." It has been granted me to see that all those places in hell are closed up, and also that when they were opened, as was the case when a new demon entered, such a horrid stench issued from them, that it infested my belly with its noisomeness; and what is wonderful, those stenches are to the inhabitants as delightful as dunghills are to swine. From these considerations it is evident, how it is to be understood, that the impurity in the church is from adulterous love, and its purity from conjugial love.

432. VIII. ADULTEROUS LOVE MORE AND MORE MAKES A MAN (homo) NOT A MAN (homo), AND A MAN (vir) NOT A MAN (vir), AND CONJUGIAL LOVE MAKES A MAN (homo) MORE AND MORE A MAN (homo), AND A MAN (vir). That conjugial love makes a man (homo) is illustrated and confirmed by all the considerations which were clearly and rationally demonstrated in the first part of this work, concerning love and the delights of its wisdom; as 1. That he that is principled in love truly conjugial, becomes more and more spiritual; and in proportion as any one is more spiritual, in the same proportion he is more a man (homo). 2. That he becomes more and more wise; and the wiser any one is, so much the more is he a man (homo). 3. That with such a one the interiors of the mind are more and more opened, insomuch that he sees or intuitively acknowledges the Lord; and the more any one is in the sight or acknowledgement, the more he is a man. 4. That he becomes more and more moral and civil, inasmuch as a spiritual soul is in his morality and civility; and the more any one is morally civil, the more he is a man. 5. That also after death he becomes an angel of heaven; and an angel is in essence and form a man; and also the genuine human principle in his face shines forth from his conversation and manners: from these considerations it is manifest, that conjugial love makes a man (homo) more and more a man (homo). That the contrary is the case with adulterers, follows as a consequence from the opposition of adultery and marriage, which is the subject treated of in this chapter; as, 1. That they are not spiritual but in the highest degree natural; and the natural man separate from the spiritual man, is a man only as to the understanding, but not as to the will: this he immerses in the body and the concupiscences of the flesh, and at those times the understanding also accompanies it. That such a one is but half a man (homo), he himself may see from the reason of his understanding, in ease he elevates it. 2. That adulterers are not wise, except in their conversation and behaviour, when they are in the company of such as are in high station, or as are distinguished for their learning or their morals; but that when alone with themselves they are insane, setting at nought the divine and holy things of the church, and defiling the morals of life with immodest and unchaste principles, will be shewn in the chapter concerning adulteries. Who does not see that such gesticulators are men only as to external figure, and not as to internal form? 3. That adulterers become more and more not men, has been abundantly confirmed to me by what I have myself been eye-witness to respecting them in hell: for there they are demons, and when seen in the light of heaven, appear to have their faces full of pimples, their bodies bunched out, their voice rough, and their gestures antic. But it is to be observed, that such are determined and confirmed adulterers, but not non-deliberate adulterers: for in the chapter concerning adulteries and their degrees, four kinds are treated of. Determined adulterers are those who are so from the lust of the will; confirmed adulterers are those who are so from the persuasion of the understanding; deliberate adulterers are those who are so from the allurements of the senses; and non deliberate adulterers are those who have not the faculty or the liberty of consulting the understanding. The two former kinds of adulterers are those who become more and more not men; whereas the two latter kinds become men as they recede from those errors, and afterwards become wise.

433. That conjugial love makes a man (homo) more a man (vir), is also illustrated by what was adduced in the preceding part concerning conjugial love and its delights; as, 1. That the virile faculty and power accompanies wisdom, as this is animated from the spiritual things of the church, and that hence it resides in conjugial love; and that the wisdom of this love opens a vein from its fountain in the soul, and thereby invigorates, and also blesses with permanence, to the intellectual life, which is the very essential masculine life. 2. That hence it is, that the angels of heaven are in this permanence to eternity, according to their own declarations in the MEMORABLE RELATION, n. 355, 356. That the most ancient men in the golden and silver ages, were in permanent efficacy, because they loved the caresses of their wives, and abhorred the caresses of harlots, I have heard from their own mouths; see the MEMORABLE RELATIONS, n. 75, 76. That that spiritual sufficiency is also in the natural principle, and will not be wanting to those at this day, who come to the Lord, and abominate adulteries as infernal, has been told me from heaven. But the contrary befalls determined and confirmed adulterers who are treated of above, n. 432. That the virile faculty and power with such is weakened even till it ceases; and that after this there commences cold towards the sex; and that cold is succeeded by a kind of fastidiousness approaching to loathing, is well known, although but little talked of. That this is the case with such adulterers in hell, I have heard at a distance, from the sirens, who are obsolete venereal lusts, and also from the harlots there. From these considerations it follows, that adulterous love makes a man (homo) more and more not a man (homo) and not a man (vir) and that conjugial love makes a man more and more a man (homo) and a man (vir).

434. IX. THERE ARE A SPHERE OF ADULTEROUS LOVE AND A SPHERE OF CONJUGIAL LOVE. What is meant by spheres, and that they are various, and that those which are of love and wisdom proceed from the Lord, and through the angelic heavens descend into the world, and pervade it even to its ultimates, was shewn above, n. 222-225; and n. 386-397. That every thing in the universe has its opposites, may be seen above, n. 425: hence it follows, that whereas there is a sphere of conjugial love, there is also a sphere opposite to it, which is called a sphere of adulterous love; for those spheres are opposed to each other, as the love of adultery is opposed the love of marriage. This opposition has been treated of in the preceding parts of this chapter.

435. X. THE SPHERE OF ADULTEROUS LOVE ASCENDS FROM HELL, AND THE SPHERE OF CONJUGIAL LOVE DESCENDS FROM HEAVEN. That the sphere of conjugial love descends from heaven, was shewn in the places cited just above, n. 434; but the reason why the sphere of adulterous love ascends from hell, is, because this love is from thence, see n. 429. That sphere ascends thence from the impurities into which the delights of adultery are changed with those who are of each sex there; concerning which delight see above, n. 430, 431.

436. XI. THOSE TWO SPHERES MEET EACH OTHER IN EACH WORLD; BUT THEY DO NOT UNITE. By each world is meant the spiritual world and the natural world. In the spiritual world those spheres meet each other in the world of spirits, because this is the medium between heaven and hell; but in the natural world they meet each other in the rational plane appertaining to man, which also is the medium between heaven and hell: for the marriage of good and truth flows into it from above, and the marriage of evil and the false flows into it from beneath. The latter marriage flows in through the world, but the former through heaven. Hence it is, that the human rational principle can turn itself to either side as it pleases, and receive influx. If it turns to good, it receives it from above; and in this case the man's rational principle is formed more and more to the reception of heaven; but if it turns itself to evil, it receives that influx from beneath; and in this case the man's rational principle is formed more and more to the reception of hell. The reason why those two spheres do not unite, is, because they are opposites; and an opposite acts upon an opposite like enemies, one of whom, burning with deadly hatred, furiously assaults the other, while the other is in no hatred, but only endeavours to defend himself. From these considerations it is evident, that those two spheres only meet each other, but do not unite. The middle interstice, which they make, is on the one part from the evil not of the false, and from the false not of the evil, and on the other part from good not of truth, and from truth not of good: which two may indeed touch each other, but still they do not unite.

437. XII. BETWEEN THOSE TWO SPHERES THERE IS AN EQUILIBRIUM, AND MAN IS IN IT. The equilibrium between them is a spiritual equilibrium, because it is between good and evil; from this equilibrium a man has free will, in and by which he thinks and wills, and hence speaks and acts as from himself. His rational principle consists in his having the option to receive either good or evil; consequently, whether he will freely and rationally dispose himself to conjugial love, or to adulterous love; if to the latter, he turns the hinder part of the head, and the back to the Lord; if to the former, he turns the fore part of the head and the breast to the Lord; if to the Lord, his rationality and liberty are led by himself; but if backwards from the Lord, his rationality and liberty are led by hell.

438. XIII. A MAN CAN TURN HIMSELF TO WHICHEVER SPHERE HE PLEASES; BUT SO FAR AS HE TURNS HIMSELF TO THE ONE, SO FAR HE TURNS HIMSELF FROM THE OTHER. Man was created so that he may do whatever he does freely, according to reason, and altogether as from himself: without these two faculties he would not be a man but a beast; for he would not receive any thing flowing from heaven, and appropriate it to himself as his own, and consequently it would not be possible for anything of eternal life to be inscribed on him; for this must be inscribed on him as his, in order that it may be his own; and whereas there is no freedom on the one part, unless there be also a like freedom on the other, as it would be impossible to weigh a thing, unless the scales from an equilibrium could incline to either side: so, unless a man had liberty from reason to draw near also to evil, thus to turn from the right to the left, and from the left to the right, in like manner to the infernal sphere, which is that of adultery, as to the celestial sphere, which is that of marriage, (it would be impossible for him to receive any thing flowing from heaven, and to appropriate it to himself.)

439. XIV. EACH SPHERE BRINGS WITH IT DELIGHTS; that is, both the sphere of adulterous love which ascends from hell, and the sphere of conjugial love which descends from heaven, affects the recipient man (homo) with delights; because the ultimate plane in which the delights of each love terminate, and where they fill and complete themselves, and which exhibits them in their own proper sensory, is the same. Hence, in the extremes, adulterous caresses and conjugial caresses are perceived as similar, although in internals they are altogether dissimilar; that hence they are also dissimilar in the extremes, is a point not decided from any sense of discrimination; for dissimilitudes are not made sensible from their discriminations in the extremes, to any others than those who are principled in love truly conjugial; for evil is known from good, but not good from evil; so neither is a sweet scent perceived by the nose when a disagreeable one is present in it. I have heard from the angels, that they distinguish in the extremes what is lascivious from what is not, as any one distinguishes the fire of a dunghill or of burnt horn by its bad smell, from the fire of spices or of burnt cinnamon by its sweet smell; and that this arises from their distinction of the internal delights which enter into the external and compose them.

440. XV. THE DELIGHTS OF ADULTEROUS LOVE COMMENCE FROM THE FLESH AND ARE OF THE FLESH EVEN IN THE SPIRIT; BUT THE DELIGHTS OF CONJUGIAL LOVE COMMENCE IN THE SPIRIT AND ARE OF THE SPIRIT EVEN IN THE FLESH. The reason why the delights of adulterous love commence from the flesh is, because the stimulant heats of the flesh are their beginnings. The reason why they infect the spirit and are of the flesh even in the spirit, is, because the spirit, and not the flesh, is sensible of those things which happen in the flesh. The case is the same with this sense as with the rest: as that the eye does not see and discern various particulars in objects, but they are seen and discerned by the spirit; neither does the ear hear and discern the harmonies of tunes in singing, and the concordances of the articulation of sounds in speech, but they are heard and discerned by the spirit; moreover, the spirit is sensible of every thing according to its elevation in wisdom. The spirit that is not elevated above the sensual things of the body, and thereby adheres to them, is not sensible of any other delights than those which flow in from the flesh and the world through the senses of the body: these delights it seizes upon, is delighted with, and makes its own. Now, since the beginnings of adulterous love are only the stimulant fires and itchings of the flesh, it is evident, that these things in the spirit are filthy allurements, which, as they ascend and descend, and reciprocate, so they excite and inflame. In general the cupidities of the flesh are nothing but the accumulated concupiscences of what is evil and false: hence comes this truth in the church, that the flesh lusts against the spirit, that is, against the spiritual man; wherefore it follows, that the delights of the flesh, as to the delights of adulterous love, are nothing but the effervescences of lusts, which in the spirit become the ebullitions of immodesty.

441. But the delights of conjugial love have nothing in common with the filthy delights of adulterous love: the latter indeed are in the spirit of every man; but they are separated and removed, as the man's spirit is elevated above the sensual things of the body, and from its elevation sees their appearances and fallacies beneath: in this case it perceives fleshly delights, first as apparent and fallacious, afterwards as libidinous and lascivious, which ought to be shunned, and successively as damnable and hurtful to the soul, and at length it has a sense of them as being undelightful, disagreeable, and nauseous; and in the degree that it thus perceives and is sensible of these delights, in the same degree also it perceives the delights of conjugial love as innocent and chaste, and at length as delicious and blessed. The reason why the delights of conjugial love become also delights of the spirit in the flesh, is, because after the delights of adulterous love are removed, as was just said above, the spirit being loosed from them enters chaste into the body, and fills the breasts with the delights of its blessedness, and from the breasts fills also the ultimates of that love in the body; in consequence whereof, the spirit with these ultimates, and these ultimates with the spirits, afterwards act in full communion.

442. XVI. THE DELIGHTS OF ADULTEROUS LOVE ARE THE PLEASURES OF INSANITY; BUT THE DELIGHTS OF CONJUGIAL LOVE ARE THE DELIGHTS OF WISDOM. The reason why the delights of adulterous love are the pleasures of insanity is, because none but natural men are in that love, and the natural man is insane in spiritual things, for he is contrary to them, and therefore he embraces only natural, sensual, and corporeal delights. It is said that he embraces natural, sensual, and corporeal delights, because the natural principle is distinguished into three degrees: in the supreme degree are those natural men who from rational sight see insanities, and are still carried away by the delights thereof, as boats by the stream of a river; in a lower degree are the natural men who only see and judge from the senses of the body, despising and rejecting, as of no account, the rational principles which are contrary to appearances and fallacies; in the lowest degree are the natural men who without judgement are carried away by the alluring stimulant heats of the body. These last are called natural-corporeal, the former are called natural-sensual, but the first natural. With these men, adulterous love and its insanities and pleasures are of similar degrees.

443. The reason why the delights of conjugial love are the delights of wisdom is, because none but spiritual men are in that love, and the spiritual man is in wisdom; and hence he embraces no delights but such as agree with spiritual wisdom. The respective qualities of the delights of adulterous and of conjugial love, may be elucidated by a comparison with houses: the delights of adulterous love by comparison with a house whose walls glitter outwardly like sea shells, or like transparent stones, called selenites, of a gold color; whereas in the apartments within the walls, are all kinds of filth and nastiness: but the delights of conjugial love may be compared to a house, the walls of which are refulgent as with sterling gold, and the apartments within are resplendent as with cabinets full of various precious stones.

444. To the above I shall add the following MEMORABLE RELATION. After I had concluded the meditations on conjugial love, and had begun those on adulterous love, on a sudden two angels presented themselves, and said, "We have perceived and understood what you have heretofore meditated upon; but the things upon which you are now meditating pass away, and we do not perceive them. Say nothing about them, for they are of no value." But I replied, "This love, on which I am now meditating, is not of no value; because it exists." But they said, "How can there be any love, which is not from creation? Is not conjugial love from creation; and does not this love exist between two who are capable of becoming one? How can there be a love which divides and separates? What youth can love any other maiden than the one who loves him in return? Must not the love of the one know and acknowledge the love of the other, so that when they meet they may unite of themselves? Who can love what is not love? Is not conjugial love alone mutual and reciprocal? If it be not reciprocal, does it not rebound and become nothing?" On hearing this, I asked the two angels from what society of heaven they were? They said, "We are from the heaven of innocence; we came infants into this heavenly world, and were educated under the Lord's auspices; and when I became a young man, and my wife, who is here with me, marriageable, we were betrothed and entered into a contract, and were joined under the first favorable impressions; and as we were unacquainted with any other love than what is truly nuptial and conjugial, therefore, when we were made acquainted with the ideas of your thought concerning a strange love directly opposed to our love, we could not at all comprehend it; and we have descended in order to ask you, why you meditate on things that cannot be understood? Tell us, therefore, how a love, which not only is not from creation, but is also contrary to creation, could possibly exist? We regard things opposite to creation as objects of no value." As they said this, I rejoiced in heart that I was permitted to converse with angels of such innocence, as to be entirely ignorant of the nature and meaning of adultery: wherefore I was free to converse with them, and I instructed them as follows: "Do you not know, that there exist both good and evil, and that good is from creation, but not evil; and still that evil viewed in itself is not nothing, although it is nothing of good? From creation there exists good, and also good in the greatest degree and in the least; and when this least becomes nothing, there rises up on the other side evil: wherefore there is no relation or progression of good to evil, but a relation and progression of good to a greater and less good, and of evil to a greater and less evil; for in all things there are opposites. And since good and evil are opposites, there is an intermediate, and in it an equilibrium, in which evil acts against good; but as it does not prevail, it stops in a conatus. Every man is educated in this equilibrium, which, because it is between good and evil, or, what is the same, between heaven and hell, is a spiritual equilibrium, which, with those who are in it, produces a state of freedom. From this equilibrium, the Lord draws all to himself; and if a man freely follows, he leads him out of evil into good, and thereby into heaven. The case is the same with love, especially with conjugial love and adultery: the latter love is evil, but the former good. Every man that hears the voice of the Lord, and freely follows, is introduced by the Lord into conjugial love and all its delights and satisfactions; but he that does not hear and follow, introduces himself into adulterous love, first into its delights, afterwards into what is undelightful, and lastly into what is unsatisfactory." When I had thus spoken, the two angels asked me, "How could evil exist, when nothing but good had existed from creation? The existence of anything implies that it must have an origin. Good could not be the origin of evil, because evil is nothing of good, being privative and destructive of good; nevertheless, since it exists and is sensibly felt, it is not nothing, but something; tell us therefore whence this something existed after nothing." To this I replied, "This arcanum cannot be explained, unless it be known that no one is good but God alone, and that there is not anything good, which in itself is good, but from God; wherefore he that looks to God, and wishes to be led by God, is in good; but he that turns himself from God, and wishes to be led by himself, is not in good; for the good which he does, is for the sake either of himself or of the world; thus it is either meritorious, or pretended, or hypocritical: from which considerations it is evident, that man himself is the origin of evil; not that that origin was implanted in him by creation; but that he, by turning from God to himself, implanted it in himself. That origin of evil was not in Adam and his wife; but when the serpent said, 'In the day that ye shall eat of the tree of the knowledge of good and evil, ye shall be as God' (Gen. iii. 5), they then made in themselves the origin of evil, because they turned themselves from God, and turned to themselves, as to God. To eat of that tree, signifies to believe that they knew good and evil, and were wise, from themselves, and not from God." But the two angels then asked, "How could man turn himself from God, and turn to himself, when yet he cannot will, think, and thence do anything but from God? Why did God permit this?" I replied, "Man was so created, that whatever he wills, thinks, and does, appears to him as in himself, and thereby from himself: without this appearance a man would not be a man; for he would be incapable of receiving, retaining, and as it were appropriating to himself anything of good and truth, or of love and wisdom: whence it follows, that without such appearance, as a living appearance, a man would not have conjunction with God, and consequently neither would he have eternal life. But if from this appearance he induces in himself a belief that he wills, thinks, and thence does good from himself, and not from the Lord, although in all appearance as from himself, he turns good into evil with himself, and thereby makes in himself the origin of evil. This was the sin of Adam. But I will explain this matter somewhat more clearly. The Lord looks at every man in the forepart of his head, and this inspection passes into the hinder part of his head. Beneath the forepart is the cerebrum, and beneath the hinder part is the cerebellum; the latter was designed for love and the goods thereof, and the former for wisdom and the truths thereof; wherefore he that looks with the face to the Lord receives from him wisdom, and by wisdom love; but he that looks backward from the Lord receives love and not wisdom; and love without wisdom, is love from man and not from the Lord; and this love, since it conjoins itself with falses, does not acknowledge God, but acknowledges itself for God, and confirms this tacitly by the faculty of understanding and growing wise implanted in it from creation as from itself; wherefore this love is the origin of evil. That this is the case, will admit of ocular demonstration. I will call hither some wicked spirit who turns himself from God, and will speak to him from behind, or into the hinder part of the head, and you will see that the things which are said are turned into their contraries." I called such a spirit and he presented himself, and I spoke to him from behind and said, "Do you know anything about hell, damnation, and torment in hell?" And presently, when he was turned to me, I asked him what he heard? He said, "I heard, 'Do you know anything concerning heaven, salvation, and happiness in heaven?'" and afterwards when the latter words were said to him from behind, he said that he heard the former. It was next said to him from behind, "Do you know that those who are in hell are insane from falses?" and when I asked him concerning these words what he heard, he said, "I heard, 'Do you know that those who are in heaven are wise from truths?'" and when the latter words were spoken to him from behind, he said that he heard, "Do you know that those who are in hell, are insane from falses?" and so in other instances: from which it evidently appears, that when the mind turns itself from the Lord, it turns to itself, and then it perceives things contrary. "This, as you know, is the reason why, in this spiritual world, no one is allowed to stand behind another, and to speak to him; for thereby there is inspired into him a love, which his own intelligence favors and obeys for the sake of its delight; but since it is from man, and not from God, it is a love of evil, or a love of the false. In addition to the above, I will relate to you another similar circumstance. On certain occasions I have heard goods and truths let down from heaven into hell; and in hell they were progressively turned into their opposites, good into evil, and truth into the false; the cause of this, the same as above, because all in hell turn themselves from the Lord." On hearing these two things the two angels thanked me, and said, "As you are now meditating and writing concerning a love opposite to our conjugial love, and the opposite to that love makes our minds sad, we will depart;" and when they said, "Peace be unto you," I besought them not to mention that love to their brethren and sisters in heaven, because it would hurt their innocence. I can positively assert that those who die infants, grow up in heaven, and when they attain the stature which is common to young men of eighteen years old in the world, and to maidens of fifteen years, they remain of that stature; and further, that both before marriage and after it, they are entirely ignorant what adultery is, and that such a thing can exist.

ON FORNICATION.

[Transcriber's Note: The out-of-order section number which follows is in the original text, as is the asterisk which does not seem to indicate a footnote.]

444.* FORNICATION means the lust of a grown up man or youth with a woman, a harlot, before marriage; but lust with a woman, not a harlot, that is, with a maiden or with another's wife, is not fornication; with a maiden it is the act of deflowering, and with another's wife it is adultery. In what manner these two differ from fornication, cannot be seen by any rational being unless he takes a clear view of the love of the sex in its degrees and diversities, and of its chaste principles on the one part, and of its unchaste principles on the other, arranging each part into genera and species, and thereby distinguishing them. Without such a view and arrangement, it is impossible there should exist in any one's idea a discrimination between the chaste principle as to more and less, and between the unchaste principle as to more and less; and without these distinctions all relation perishes, and therewith all perspicacity in matters of judgement, and the understanding is involved in such a shade, that it does not know how to distinguish fornication from adultery, and still less the milder kinds of fornication from the more grievous, and in like manner of adultery; thus it mixes evils, and of different evils makes one pottage, and of different goods one paste. 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 love, it is expedient to examine its beginning, which is fornication; and this we will do in the following series: I. Fornication is of the love of the sex. II. This love commences when a youth begins to think and act from his own understanding and his voice to be masculine. III. Fornication is of the natural man. IV. Fornication is lust, but not the lust of adultery. V. With some men the love of the sex cannot without hurt be totally checked from going forth into fornication. VI. Therefore in populous cities public stews are tolerated. VII. The lust of fornication is light, so far as it looks to conjugial love, and gives this love the preference. VIII. The lust of fornication is grievous, so far as it looks to adultery. IX. The lust of fornication is more grievous, as it verges to the desire of varieties and of defloration. X. The sphere of the lust of fornication, such as it is in the beginning, is a middle sphere between the sphere of adulterous love and the sphere of conjugial love, and makes an equilibrium. XI. Care is to be taken, lest, by inordinate and immoderate fornications, conjugial love be destroyed. XII. Inasmuch as the conjugial principle of one man with one wife is the jewel of human life and the reservoir of the Christian religion. XIII. With those who, from various reasons, cannot as yet enter into marriage, and from their passion for the sex, cannot restrain their lusts, this conjugial principle may be preserved, if the vague love of the sex be confined to one mistress. XIV. Keeping a mistress is preferable to vague amours, if only one is kept, and she be neither a maiden nor a married woman, and the love of the mistress be kept separate from conjugial love. We proceed to an explanation of each article.

445. I. FORNICATION IS OF THE LOVE OF THE SEX. We say that fornication is of the love of the sex, because it is not the love of the sex but is derived from it. The love of the sex is like a fountain, from which both conjugial and adulterous love may be derived; they may also be derived by means of fornication, and also without it: for the love of the sex is in every man (homo), and either does or does not put itself forth: if it puts itself forth before marriage with a harlot, it is called fornication; if not until with a wife, it is called marriage; if after marriage with another woman, it is called adultery: wherefore, as we have said, the love of the sex is like a fountain, from which may flow both chaste and unchaste love: but with what caution and prudence chaste conjugial love can proceed by fornication, yet from what imprudence unchaste or adulterous love can proceed thereby, we will explain in what follows. Who can draw the conclusion, that he that has committed fornication cannot be more chaste in marriage?

446. II. THE LOVE OF THE SEX, FROM WHICH FORNICATION IS DERIVED, COMMENCES WHEN A YOUTH BEGINS TO THINK AND ACT FROM HIS OWN UNDERSTANDING, AND HIS VOICE TO BE MASCULINE. This article is adduced to the intent, that the birth of the love of the sex, and thence of fornication, may be known, as taking place when the understanding begins of itself to become rational, or from its own reason to discern and provide such things as are of emolument and use, whereto in such case what has been implanted in the memory from parents and masters, serves as a plane. At that time a change takes place in the mind; it before thought only from things introduced into the memory, by meditating upon and obeying them; it afterwards thinks from reason exercised upon them, and then, under the guidance of the love, it arranges into a new order the things seated in the memory, and in agreement with that order it disposes its own life, and successively thinks more and more according to its own reason, and wills from its own freedom. It is well known that the love of the sex follows the commencement of a man's own understanding, and advances according to its vigor; and this is a proof that that love ascends and descends as the understanding ascends and descends: by ascending we mean into wisdom, and by descending, into insanity; and wisdom consists in restraining the love of the sex, and insanity in allowing it a wide range: if it be allowed to run into fornication, which is the beginning of its activity, it ought to be moderated from principles of honor and morality implanted in the memory and thence in the reason, and afterwards to be implanted in the reason and in the memory. The reason why the voice also begins to be masculine, together with the commencement of a man's own understanding, is, because the understanding thinks, and by thought speaks; which is a proof that the understanding constitutes the man (vir), and also his male principle; consequently, that as his understanding is elevated, so he becomes a man-man (homo vir), and also a male man (masculus vir); see above, n. 432, 433.

447. III. FORNICATION IS OF THE NATURAL MAN, in like manner as the love of the sex, which, if it becomes active before marriage, is called fornication. Every man (homo) is born corporeal, becomes sensual, afterwards natural, and successively rational; and, if in this case he does not stop in his progress, he becomes spiritual. The reason why he thus advances step by step, is, in order that planes may be formed, on which superior principles may rest and find support, as a palace on its foundations: the ultimate plane, with those that are formed upon it, may also be compared to ground, in which, when prepared, noble seeds are sown. As to what specifically regards the love of the sex, it also is first corporeal, for it commences from the flesh: next it becomes sensual, for the five senses receive delight from its common principle; afterwards it becomes natural like the same love with other animals, because it is a vague love of the sex; but as a man was born to become spiritual, it becomes afterwards natural-rational, and from natural-rational spiritual, and lastly spiritual-natural; and in this case, that love made spiritual flows into and acts upon rational love, and through this flows into and acts upon sensual love, and lastly through this flows into and acts upon that love in the body and the flesh; and as this is its ultimate plane, it acts upon it spiritually, and at the same time rationally and sensually; and it flows in and acts thus successively while the man is meditating upon it, but simultaneously while he is in its ultimate. The reason why fornication is of the natural man, is, because it proceeds proximately from the natural love of the sex; and it may become natural-rational, but not spiritual, because the love of the sex cannot become spiritual, until it becomes conjugial; and the love of the sex from natural becomes spiritual, when a man recedes from vague lust, and devotes himself to one of the sex, to whose soul he unites his own.

448. IV. FORNICATION IS LUST, BUT NOT THE LUST OF ADULTERY. The reasons why fornication is lust are, 1. Because it proceeds from the natural man, and in everything which proceeds from the natural man, there is concupiscence and lust; for the natural man is nothing but an abode and receptacle of concupiscences and lust, since all the criminal propensities inherited from the parents reside therein. 2. Because the fornicator has a vague and promiscuous regard to the sex, and does not as yet confine his attention to one of the sex; and so long as he is in this state, he is prompted by lust to do what he does; but in proportion as he confines his attention to one of the sex, and loves to conjoin his life with hers, concupiscence becomes a chaste affection, and lust becomes human love.

449. That the lust of fornication is not the lust of adultery, every one sees clearly from common perception. What law and what judge imputes a like criminality to the fornicator as to the adulterer? The reason why this is seen from common perception is, because fornication is not opposed to conjugial love as adultery is. In fornication conjugial love may lie stored up within, as what is spiritual may lie stored up in what is natural; yea, what is spiritual is also actually disengaged from what is natural; and when the spiritual is disengaged, then the natural encompasses it, as bark does its wood, and a scabbard its sword, and also serves the spiritual as a defence against violence. From these considerations it is evident, that natural love, which is love to the sex, precedes spiritual love which is love to one of the sex; but if fornication comes into effect from the natural love of the sex, it may also be wiped away, provided conjugial love be regarded, desired, and sought, as the chief good. It is altogether otherwise with the libidinous and obscene love of adultery, which we have shewn to be opposite to conjugial love, and destructive thereof, in the foregoing chapter concerning the opposition of adulterous and conjugial love: wherefore if a confirmed and determined adulterer for various reasons enters into a conjugial engagement, the above case is inverted, since a natural principle lies concealed within its lascivious and obscene things, and a spiritual appearance covers it externally. From these considerations reason may see, that the lust of limited fornication is, in respect to the lust of adultery, as the first warmth is to the cold of mid-winter in northern countries.

450. V. WITH SOME MEN THE LOVE OF THE SEX CANNOT WITHOUT HURT BE TOTALLY CHECKED FROM GOING FORTH INTO FORNICATION. It is needless to recount the mischiefs which may be caused and produced by too great a check of the love of the sex, with such persons as labor under a superabundant venereal heat; from this source are to be traced the origins of certain diseases of the body and distempers of the mind, not to mention unknown evils, which are not to be named; it is otherwise with those whose love of the sex is so scanty that they can resist the sallies of its lust; also with those who are at liberty to introduce themselves into a legitimate partnership of the bed while they are young, without doing injury to their worldly fortunes, thus under the first favorable impressions. As this is the case in heaven with infants, when they have grown up to conjugial age, therefore it is unknown there what fornication is: but the case is different in the world where matrimonial engagements cannot be contracted till the season of youth is past, and where, during that season, the generality live within forms of government, where a length of time is required to perform duties, and to acquire the property necessary to support a house and family, and then first a suitable wife is to be courted.

[Footnote: This, like some other of the author's remarks, is not so applicable to English laws and customs as to those of several of the continental states, especially Germany, where men are not allowed to marry till they have attained a certain age, or can show that they possess the means of supporting a wife and family.]

451. VI. THEREFORE IN POPULOUS CITIES PUBLIC STEWS ARE TOLERATED. This is adduced as a confirmation of the preceding article. It is well known that they are tolerated by kings, magistrates, and thence by judges, inquisitors, and the people, at London, Amsterdam, Paris, Vienna, Venice, Naples, and even at Rome, besides many other places: among the reasons of this toleration are those also above mentioned.

452. VII. FORNICATION IS (COMPARATIVELY) LIGHT SO FAR AS IT LOOKS TO CONJUGIAL LOVE AND GIVES THIS LOVE THE PREFERENCE. There are degrees of the qualities of evil, as there are degrees of the qualities of good; wherefore every evil is lighter and more grievous, as every good is better and more excellent. The case is the same with fornication; which, as being a lust, and a lust of the natural man not yet purified, is an evil; but as every man (homo) is capable of being purified, therefore so far as it approaches a purified state, so far that evil becomes lighter, for so far it is wiped away; thus so far as fornication approaches conjugial love, which is a purified state of the love of the sex, (so far it becomes a lighter evil): that the evil of fornication is more grievous, so far as it approaches the love of adultery, will be seen in the following article. The reason why fornication is light so far as it looks to conjugial love, is, because it then looks from the unchaste state wherein it is, to a chaste state; and so far as it gives a preference to the latter, so far also it is in it as to the understanding; and so far as it not only prefers it, but also pre-loves it, so far also it is in it as to the will, thus as to the internal man; and in this case fornication, if the man nevertheless persists in it, is to him a necessity, the causes whereof he well examines in himself. There are two reasons which render fornication light with those who prefer and pre-love the conjugial state; the first is, that conjugial life is their purpose, intention, or end, the other is, that they separate good from evil with themselves. In regard to the FIRST,—that conjugial life is their purpose, intention, or end, it has the above effect, inasmuch as every man is such as he is in his purpose, intention, or end, and is also such before the Lord and the angels; yea, he is likewise regarded as such by the wise in the world; for intention is the soul of all actions, and causes innocence and guilt in the world, and after death imputation. In regard to the OTHER reason,—that those who prefer conjugial love to the lust of fornication, separate evil from good, thus what is unchaste from what is chaste, it has the above effect, inasmuch as those who separate those two principles by perception and intention, before they are in good or the chaste principle, are also separated and purified from the evil of that lust, when they come into the conjugial state. That this is not the case with those who in fornication look to adultery, will be seen in the next article.

453. VIII. THE LUST OF FORNICATION IS GRIEVOUS, SO FAR AS IT LOOKS TO ADULTERY. In the lust of fornication all those look to adultery who do not believe adulteries to be sins, and who think similarly of marriage and of adulteries, only with the distinction of what is allowed and what is not; these also make one evil out of all evils, and mix them together, like dirt with eatable food in one dish, and like things vile and refuse with wine in one cup, and thus eat and drink: in this manner they act with the love of the sex, fornication and keeping a mistress, with adultery of a milder sort, of a grievous sort, and of a more grievous sort, yea with ravishing or defloration: moreover, they not only mingle all those things, but also mix them in marriages, and defile the latter with a like notion; but where it is the case, that the latter are not distinguished from the former, such persons, after their vague commerce with the sex, are overtaken by colds, loathings, and nauseousness, at first in regard to a married partner, next in regard to women in other characters, and lastly in regard to the sex. It is self-evident that with such persons there is no purpose, intention, or end, of what is good or chaste, that they may be exculpated, and no separation of evil from good, or of what is unchaste from what is chaste, that they may be purified, as in the case of those who from fornication look to conjugial love, and give the latter the preference, (concerning whom, see the foregoing article, n. 452). The above observations I am allowed to confirm by this new information from heaven: I have met with several, who in the world had lived outwardly like others, wearing rich apparel, feasting daintily, trading like others with money, borrowed upon interest, frequenting stage exhibitions, conversing jocosely on love affairs as from wantonness, besides other similar things: and yet the angels charged those things upon some as evils of sin, and upon others as not evils, and declared the latter guiltless, but the former guilty; and on being questioned why they did so, when the deeds were alike, they replied, that they regard all from purpose, intention, or end, and distinguish accordingly; and that on this account they excuse and condemn those whom the end excuses and condemns, since all in heaven are influenced by a good end, and all in hell by an evil end; and that this, and nothing else, is meant by the Lord's words, Judge not, that ye be not judged, Matt. vii. I.

454. IX. THE LUST OF FORNICATION IS MORE GRIEVOUS AS IT VERGES TO THE DESIRE OF VARIETIES AND OF DEFLORATION. The reason of this is, because these two desires are accessories of adulteries, and thus aggravations of it: for there are mild adulteries, grievous adulteries, and most grievous; and each kind is estimated according to its opposition to, and consequent destruction of, conjugial love. That the desire of varieties and the desire of defloration, strengthened by being brought into act, destroy conjugial love, and drown it as it were in the bottom of the sea, will be seen presently, when those subjects come to be treated of.

455. X. THE SPHERE OF THE LUST OF FORNICATION, SUCH AS IT IS IN THE BEGINNING, IS A MIDDLE SPHERE BETWEEN THE SPHERE OF ADULTEROUS LOVE AND THE SPHERE OF CONJUGIAL LOVE, AND MAKES AN EQUILIBRIUM. The two spheres, of adulterous love and conjugial love, were treated of in the foregoing chapter, where it was shewn that the sphere of adulterous love ascends from hell, and the sphere of conjugial love descends from heaven, n. 435; that those two spheres meet each other in each world, but do not unite, n. 436; that between those two spheres there is an equilibrium, and that man is in it, n. 437; that a man can turn himself to whichever sphere he pleases; but that so far as he turns himself to the one, so far he turns himself from the other, n. 438: for the meaning of spheres, see n. 434, and the passages there cited. The reason why the sphere of the lust of fornication is a middle sphere between those two spheres, and makes an equilibrium, is, because while any one is in it, he can turn himself to the sphere of conjugial love, that is, to this love, and also to the sphere of the love of adultery, that is, to the love of adultery; but if he turns himself to conjugial love, he turns himself to heaven; if to the love of adultery, he turns himself to hell: each is in the man's free determination, good pleasure, and will, to the intent that he may act freely according to reason, and not from instinct: consequently that he may be a man, and appropriate to himself influx, and not a beast, which appropriates nothing thereof to itself. It is said the lust of fornication such as it is in the beginning, because at that time it is in a middle state. Who does not know that whatever a man does in the beginning, is from concupiscence, because from the natural man? And who does not know that that concupiscence is not imputed, while from natural he is becoming spiritual? The case is similar in regard to the lust of fornication, while a man's love is becoming conjugial.

456. XI. CARE IS TO BE TAKEN LEST, BY IMMODERATE AND INORDINATE FORNICATIONS, CONJUGIAL LOVE BE DESTROYED. By immoderate and inordinate fornications, whereby conjugial love is destroyed, we mean fornications by which not only the strength is enervated, but also all the delicacies of conjugial love are taken away; for from unbridled indulgence in such fornications, not only weakness and consequent wants, but also impurities and immodesties are occasioned, by reason of which conjugial love cannot be perceived and felt in its purity and chastity, and thus neither in its sweetness and the delights of its prime; not to mention the mischiefs occasioned to both the body and the mind, and also the disavowed allurements, which not only deprive conjugial love of its blessed delights, but also take it away, and change it into cold, and thereby into loathing. Such fornications are the violent excesses whereby conjugial sports are changed into tragic scenes: for immoderate and inordinate fornications are like burning flames which, arising out of ultimates, consume the body, parch the fibres, defile the blood, and vitiate the rational principles of the mind; for they burst forth like a fire from the foundation into the house, which consumes the whole. To prevent these mischiefs is the duty of parents; for a grown up youth, inflamed with lust, cannot as yet from reason impose restraint upon himself.

457. XII. INASMUCH AS THE CONJUGIAL PRINCIPLE OF ONE MAN WITH ONE WIFE IS THE JEWEL OF HUMAN LIFE AND THE RESERVOIR OF THE CHRISTIAN RELIGION. These two points have been demonstrated universally and singularly in the whole preceding part of CONJUGIAL LOVE AND ITS CHASTE DELIGHTS. The reason why it is the jewel of human life is, because the quality of a man's life is according to the quality of that love with him; since that love constitutes the inmost of his life; for it is the life of wisdom dwelling with its love, and of love dwelling with its wisdom, and hence it is the life of the delights of each; in a word, a man is a soul living by means of that love: hence, the conjugial tie of one man with one wife is called the jewel of human life. This is confirmed from the following articles adduced above: only with one wife there exists truly conjugial friendship, confidence, and potency, because there is a union of minds, n. 333, 334: in and from a union with one wife there exist celestial blessednesses, spiritual satisfactions, and thence natural delights, which from the beginning have been provided for those who are in love truly conjugial, n. 335. That it is the fundamental love of all celestial, spiritual, and derivative natural loves, and that into that love are collected all joys and delights from first to last, n. 65-69: and that viewed in its origin, it is the sport of wisdom and love, has been fully demonstrated in the CONJUGIAL LOVE AND ITS CHASTE DELIGHTS, which constitutes the first part of this work.

458. The reason why that love is the reservoir of the Christian religion is, because this religion unites and dwells with that love; for it was shewn, that none come into that love, and can be in it, but those who approach the Lord, and do the truths of his church and its goods; n. 70, 71: that that love is from the only Lord, and that hence it exists with those who are of the Christian religion; n. 131, 335, 336: that that love is according to the state of the church, because it is according to the state of wisdom with man; n. 130. That these things are so, was fully confirmed in the chapter on the correspondence of that love with the marriage of the Lord and the church; n. 116, 131; and in the chapter on the origin of that love from the marriage of good and truth; n. 83-102.

459. XIII. WITH THOSE WHO, FROM VARIOUS REASONS, CANNOT AS YET ENTER INTO MARRIAGE, AND FROM THEIR PASSION FOR THE SEX, CANNOT MODERATE THEIR LUSTS, THIS CONJUGIAL PRINCIPLE MAY BE PRESERVED, IF THE VAGUE LOVE OF THE SEX BE CONFINED TO ONE MISTRESS. That immoderate and inordinate lust cannot be entirely checked by those who have a strong passion for the sex, is what reason sees and experience proves: with a view therefore that such lust may be restrained, in the case of one whose passions are thus violent, and who for several reasons cannot precipitately enter into marriage, and that it may be rendered somewhat moderate and ordinate, there seems to be no other refuge, and as it were asylum, than the keeping of a woman, who in French is called maitresse. It is well known that in kingdoms, where certain forms and orders are to be observed, matrimonial engagements cannot be contracted by many till the season of youth is past; for duties are first to be performed, and property to be acquired for the support of a house and family, and then first a suitable wife is to be courted; and yet in the previous season of youth few are able to keep the springing fountain of manliness closed, and reserved for a wife: it is better indeed that it should be reserved; but if this cannot be done on account of the unbridled power of lust, a question occurs, whether there may not be an intermediate means, by which conjugial love may be prevented from perishing in the mean time. That keeping a mistress is such a means appears reasonable from the following considerations: I. That by this means promiscuous inordinate fornications are restrained and limited, and thus a less disorderly state is induced, which more resembles conjugial life. II. That the ardor of venereal propensities, which in the beginning is boiling hot, and as it were burning, is appeased and mitigated; and thereby the lascivious passion for the sex, which is filthy, is tempered by somewhat analogous to marriage. III. By this means too the strength is not cast away, neither are weaknesses contracted, as by vague and unlimited amours. IV. By this means also disease of the body and insanity of mind are avoided. V. In like manner by this means adulteries, which are whoredoms with wives, and debaucheries, which are violations of maidens, are guarded against; to say nothing of such criminal acts as are not to be named; for a stripling does not think that adulteries and debaucheries are different from fornications; thus he conceives that the one is the same with the other; nor is he able from reason to resist the enticements of some of the sex, who are proficients in meretricious arts: but in keeping a mistress, which is a more ordinate and safer fornication, he can learn and see the above distinctions. VI. By keeping a mistress, also no entrance is afforded to the four kinds of lusts, which are in the highest degree destructive of conjugial love,—the lust of defloration, the lust of varieties, the lust of violation, and the lust of seducing innocences, which are treated of in the following pages. These observations, however, are not intended for those who can check the tide of lust; nor for those who can enter into marriage during the season of youth, and offer and impart to their wives the first fruits of their manliness.

460. XIV. KEEPING A MISTRESS IS PREFERABLE TO VAGUE AMOURS, PROVIDED ONLY ONE IS KEPT AND SHE BE NEITHER A MAIDEN NOR A MARRIED WOMAN, AND THE LOVE OF THE MISTRESS BE KEPT SEPARATE FROM CONJUGIAL LOVE. At what time and with what persons keeping a mistress is preferable to vague amours, has been pointed out just above. I. The reason why only one mistress is to be kept, is, because if more than one be kept, a polygamical principle gains influence, which induces in a man a merely natural state, and thrusts him down into a sensual state, so much so that he cannot be elevated into a spiritual state, in which conjugial love must be; see n. 338, 339. II. The reason why this mistress must not be a maiden, is because conjugial love with women acts in unity with their virginity, and hence constitutes the chastity, purity, and sanctity of that love; wherefore when a woman makes an engagement and allotment of her virginity to any man, it is the same thing as giving him a certificate that she will love him to eternity: on this account a maiden cannot, from any rational consent, barter away her virginity, unless when entering into the conjugial covenant: it is also the crown of her honor: wherefore to seize it without a covenant of marriage, and afterwards to discard her, is to make a courtezan of a maiden, who might have been a bride or a chaste wife, or to defraud some man; and each of these is hurtful. Therefore whoever takes a maiden and unites her to himself as a mistress, may indeed dwell with her, and thereby initiate her into the friendship of love, but still with a constant intention, if he does not play the whoremaster, that she shall be or become his wife. III. That the kept mistress must not be a married woman, because this is adultery, is evident. IV. The reason why the love of a mistress is to be kept separate from conjugial love, is because those loves are distinct, and therefore ought not to be mixed together: for the love of a mistress is an unchaste, natural, and external love; whereas the love of marriage is chaste, spiritual, and internal. The love of a mistress keeps the souls of two persons distinct, and unites only the sensual principles of the body; but the love of marriage unites souls, and from their union conjoins also the sensual principles of the body, until from two they become as one, which is one flesh. V. The love of a mistress enters only into the understanding and the things which depend on it; but the love of marriage enters also into the will and the things which depend on it, consequently into every thing appertaining to man (homo); wherefore if the love of a mistress becomes the love of marriage, a man cannot retract from any principle of right, and without violating the conjugial union; and if he retracts and marries another woman, conjugial love perishes in consequence of the breach thereof. It is to be observed, that the love of a mistress is kept separate from conjugial love by this condition, that no engagement of marriage be made with the mistress, and that she be not induced to form any such expectation. Nevertheless it is far better that the torch of the love of the sex be first lighted with a wife.

461. To the above I shall add the following MEMORABLE RELATION. I was once conversing with a novitiate spirit who, during his abode in the world, had meditated much about heaven and hell. (Novitiate spirits are men newly deceased, who are called spirits, because they are then spiritual men.) As soon as he entered into the spiritual world he began to meditate in like manner about heaven and hell, and seemed to himself, when meditating about heaven, to be in joy, and when about hell, in sorrow. When he observed that he was in the spiritual world, he immediately asked where heaven and hell were, and also their nature and quality? And he was answered, "Heaven is above your head, and hell beneath your feet; for you are now in the world of spirits, which is immediate between heaven and hell; but what are their nature and quality we cannot describe in a few words." At that instant, as he was very desirous of knowing, he fell upon his knees, and prayed devoutly to God that he might be instructed; and lo! an angel appeared at his right hand, and having raised him, said, "You have prayed to be instructed concerning heaven and hell; INQUIRE AND LEARN WHAT DELIGHT IS, AND YOU WILL KNOW;" and having said this, the angel was taken up. Then the novitiate spirit said within himself, "What does this mean, Inquire and learn what delight is, and you will know the nature and quality of heaven and hell?" And leaving that place, he wandered about, and accosting those he met, said, "Tell me, if you please, what delight is?" Some said, "What a strange question! Who does not know what delight is? Is it not joy and gladness? Wherefore delight is delight; one delight is like another; we know no distinction." Others said, that delight was the laughter of the mind; for when the mind laughs, the countenance is cheerful, the discourse is jocular, the behaviour sportive, and the whole man is in delight. But some said, "Delight consists in nothing but feasting, and delicate eating and drinking, and in getting intoxicated with generous wine, and then in conversing on various subjects, especially on the sports of Venus and Cupid." On hearing these relations, the novitiate spirit being indignant, said to himself; "These are the answers of clowns, and not of well-bred men: these delights are neither heaven nor hell; I wish I could meet with the wise." He then took his leave of them, and inquired where he might find the wise? At that instant he was seen by a certain angelic spirit, who said, "I perceive that you have a strong desire to know what is the universal of heaven and of hell; and since this is DELIGHT, I will conduct you up a hill, where there is every day an assembly of those who scrutinize effects, of those who investigate causes, and of those who explore ends. There are three companies; those who scrutinize effects are called spirits of knowledges, and abstractedly knowledges; those who investigate causes are called spirits of intelligence, and abstractedly intelligences; and those who explore ends are called spirits of wisdom, and abstractedly wisdoms. Directly above them in heaven are angels, who from ends see causes, and from causes effects; from these angels those three companies are enlightened." The angelic spirit then taking the novitiate spirit by the hand, led him up the hill to the company which consisted of those who explore ends, and are called wisdoms. To these the novitiate spirit said, "Pardon me for having ascended to you: the reason is, because from my childhood I have meditated about heaven and hell, and lately came into this world, where I was told by some who accompanied me, that here heaven was above my head, and hell beneath my feet; but they did not tell me the nature and quality of either; wherefore, becoming anxious from my thoughts being constantly employed on the subject, I prayed to God; and instantly an angel presented itself, and said, 'Inquire and learn what delight is, and you will know.' I have inquired, but hitherto in vain: I request therefore that you will teach me, if you please, what delight is." To this the wisdoms replied, "Delight is the all of life to all in heaven and all in hell: those in delight have the delight of good and truth, but those in hell have the delight of what is evil and false; for all delight is of love, and love is the esse of a man's life; therefore as a man is a man according to the quality of his love, so also is he according to the quality of his delight. The activity of love makes the sense of delight; its activity in heaven is with wisdom, and in hell with insanity; each in its objects presents delight: but the heavens and the hells are in opposite delights, because in opposite loves; the heavens in the love and thence in the delight of doing good, but the hells in the love and thence in the delight of doing evil; if therefore you know what delight is, you will know the nature and quality of heaven and hell. But inquire and learn further what delight is from those who investigate causes, and are called intelligences: they are to the right from hence." He departed, and came to them, and told them the reason of his coming, and requested that they would teach him what delight is? And they, rejoicing at the question, said, "It is true that he that knows what delight is, knows the nature and quality of heaven and hell. The will-principle, by virtue whereof a man is a man, cannot be moved at all but by delight; for the will-principle, considered in itself, is nothing but an affect and effect of some love, thus of some delight; for it is somewhat pleasing, engaging, and pleasurable, which constitutes the principle of willing; and since the will moves the understanding to think, there does not exist the least idea of thought but from the influent delight of the will. The reason of this is, because the Lord by influx from himself actuates all things of the soul and the mind with angels, spirits, and men; which he does by an influx of love and wisdom; and this influx is the essential activity from which comes all delight, which in its origin is called blessed, satisfactory, and happy, and in its derivation is called delightful, pleasant, and pleasurable, and in a universal sense, GOOD. But the spirits of hell invert all things with themselves; thus they turn good into evil, and the true into the false, their delights continually remaining: for without the continuance of delight, they would have neither will nor sensation, thus no life. From these considerations may be seen the nature and origin of the delight of hell, and also the nature and origin of the delight of heaven." Having heard this, he was conducted to the third company, consisting of those who scrutinize effects, and are called knowledges. These said, "Descend to the inferior earth, and ascend to the superior earth: in the latter you will perceive and be made sensible of the delights of the angels of heaven, and in the former of the delights of the spirits of hell." But lo! at that instant, at a distance from them, the ground cleft asunder, and through the cleft there ascended three devils, who appeared on fire from the delight of their love; and as those who accompanied the novitiate spirit perceived that the three ascended out of hell by proviso, they said to them, "Do not come nearer; but from the place where you are, give some account of your delights." Whereupon they said, "Know, then, that every one, whether he be good or evil, is in his own delight; the good in the delight of his good, and the evil in the delight of his evil." They were then asked, "What is your delight?" They said. "The delight of whoring, stealing, defrauding, and blaspheming." Again they were asked, "What is the quality of those delights?" They said, "To the senses of others they are like the stinks arising from dunghills, the stenches from dead bodies, and the scents from stale urine." And it was asked them, "Are those things delightful to you?" They said, "Most delightful." And reply was made, "Then you are like unclean beasts which wallow in such things." To which they answered, "If we are, we are: but such things are the delights of our nostrils." And on being asked, "What further account can you give?" they said, "Every one is allowed to be in his delight, even the most unclean, as it is called, provided he does not infest good spirits and angels; but since, from our delight, we cannot do otherwise than infest them, therefore we are cast together into workhouses, where we suffer direfully. The witholding and keeping back our delights in those houses is what is called hell-torments: it is also interior pain." It was then asked them, "Why have you infested the good?" They replied, that they could not do otherwise: "It is," said they, "as if we were seized with rage when we see any angel, and are made sensible of the divine sphere about him." It was then said to them, "Herein also you are like wild beasts." And presently, when they saw the novitiate spirit with the angel, they were overpowered with rage, which appeared like the fire of hatred; wherefore, in order to prevent their doing mischief, they were sent back to hell. After these things, appeared the angels who from ends see causes, and by causes effects, who were in the heaven above those three companies. They were seen in a bright cloud, which rolling itself downwards by spiral flexures, brought with it a circular garland of flowers, and placed it on the head of the novitiate spirit; and instantly a voice said to him from thence, "This wreath is given you because from your childhood you have meditated on heaven and hell."

ON CONCUBINAGE.

462. In the preceding chapter, in treating on fornication, we treated also on keeping a mistress; by which was understood the connection of an unmarried man with a woman under stipulated conditions: but by concubinage we here mean the connection of a married man with a woman in like manner under stipulated conditions. Those who do not distinguish genera, use the two terms promiscuously, as if they had one meaning, and thence one signification: but as they are two genera, and the term keeping a mistress is suitable to the former, because a kept mistress is a courtezan, and the term concubinage to the latter, because a concubine is a substituted partner of the bed, therefore for the sake of distinction, ante-nuptial stipulation with a woman is signified by keeping a mistress, and post-nuptial by concubinage. Concubinage is here treated of for the sake of order; for from order it is discovered what is the quality of marriage on the one part, and of adultery on the other. That marriage and adultery are opposites has already been shewn in the chapter concerning their opposition; and the quantity and quality of their opposition cannot be learnt but from their intermediates, of which concubinage is one; but as there are two kinds of concubinage, which are to be carefully distinguished, therefore this section, like the foregoing, shall be arranged into its distinct parts as follows; I. There are two kinds of concubinage, which differ exceedingly from each other, the one conjointly with a wife, the other apart from a wife. II. Concubinage conjointly with a wife, is altogether unlawful for Christians, and detestable. III. That it is polygamy which has been condemned, and is to be condemned, by the Christian world. IV. It is an adultery whereby the conjugial principle, which is the most precious jewel of the Christian life, is destroyed. V. Concubinage apart from a wife, when it is engaged in from causes legitimate, just, and truly excusatory, is not unlawful. VI. The legitimate causes of this concubinage are the legitimate causes of divorce, while the wife is nevertheless retained at home. VII. The just causes of this concubinage are the just causes of reparation from the bed. VIII. Of the excusatory causes of this concubinage some are real and some not. IX. The really excusatory causes are such as are grounded in what is just. X. The excusatory causes which are not real are such as are not grounded in what is just, although in the appearance of what is just. XI. Those who from causes legitimate, just, and really excusatory, are engaged in this concubinage, may at the same time be principled in conjugial love. XII. While this concubinage continues, actual connection with a wife is not allowable. We proceed to an explanation of each article.

463. I. THERE ARE TWO KINDS OF CONCUBINAGE, WHICH DIFFER EXCEEDINGLY FROM EACH OTHER, THE ONE CONJOINTLY WITH A WIFE, THE OTHER APART FROM A WIFE. That there are two kinds of concubinage, which differ exceedingly from each other, 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 wife; and that the other kind is when, after a legitimate and just separation from a wife, a man engages a woman in her stead as a bed-fellow; also that these two kinds of concubinage differ as much from each other as dirty linen from clean, may be seen by those who take a clear and distinct view of things, but not by those whose view of things is confused and indistinct: yea, it may be seen by those who are in conjugial love, but not by those who are in the love of adultery. The latter are in obscurity respecting all the derivations of the love of the sex, whereas the former are enlightened respecting them: nevertheless, those who are in adultery, can see those derivations and their distinctions, not indeed in and from themselves, but from others when they hear them: for an adulterer has a similar faculty with a chaste husband of elevating his understanding; but an adulterer, after he has acknowledged the distinctions which he has heard from others, nevertheless forgets them, when he immerses his understanding in his filthy pleasure; for the chaste and the unchaste principles, and the sane and the insane, cannot dwell together; but, when separated, they may be distinguished by the understanding. I once inquired of those in the spiritual world who did not regard adulteries as sins, whether they knew a single distinction between fornication, keeping a mistress, the two kinds of concubinage, and the several degrees of adultery? They said they were all alike. I then asked them whether marriage was distinguishable? Upon this they looked around to see whether any of the clergy were present, and as there were not, they said, that in itself it is like the rest. The case was otherwise with those who in the ideas of their thought regarded adulteries as sins: these said, that in their interior ideas, which are of the perception, they saw distinctions, but had not yet studied to discern and know them asunder. This I can assert as a fact, that those distinctions are perceived by the angels in heaven as to their minutiae. In order therefore that it may be seen, that there are two kinds of concubinage opposite to each other, one whereby conjugial love is destroyed, the other whereby it is not, we will first describe the kind which is condemnatory, and afterwards that which is not.