knowledges the Lord; and the more any one is in that 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 discourse and his 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 evinced from the opposition of adultery and marriage, which has been treated of, and is still treating 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 understanding, but not as to 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), himself may see from the reason of his understanding, in case he elevates it. 2. That adulterers are not wise, except in their discourse, and also in their gestures, when they are in company with such as are in high station, or who are distinguished for their learning or for their morals; but that alone with themselves they are insane, setting at nought the divine and holy things of the church, and defiling the moral principles of life with immodest and unchaste principles, will be evinced in the chapter concerning adulteries. Who does not sce, 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 in hell they are demons, who, when seen in the light of heaven, appear to have faces full of pimples, their bodies bunched out, their speech rough, and their gestures antic. But it is to be noted, that such are adulterers from a purposed and confirmed principle; but not adulterers from a non-deliberate principle: for there are four kinds of adulteries, treated of in the chapter concerning adulteries, and the degrees thereof. Adulterers from a purposed principle are those who are so from the lust of the will; adulterers from a confirmed principle are those who are so from the persuasion of the understanding; adulterers from a deliberate principle are those who are so from the allurements of the senses; and adulterers from a non-deliberate principle are those who are not in the faculty, or not in 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 faculty and virtue, which is called virile, 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 perpetuity the intellectual life, which is the very essential masculine life. 2. That hence it is, that the angels of heaven are in this perpetuity 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 perpetual efficacy, because they loved the caresses of their wives, and felt horror at 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 adulterers from a purposed principle, and adulterers from a confirmed principle, who are treated of above, n. 432. That the faculty and virtue, which is called virile, with such is weakened even till it becomes none; 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 scortatory 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. THAT THERE ARE A SPHERE OF SCORTATORY LOVE, AND A SPHERE OF CONJUGIAL LOVE. What is meant by spheres, and that they are manifold, 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 to 226; and n. 386 to 397. That there is not any thing in the universe which has not its opposite, 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 scortatory love; for those spheres are opposed to each other, as the love of adultery is opposed to the love of marriage. This opposition has been treated of in the preceding parts of this chapter.

435. X. THAT THE SPHERE OF SCORTATORY LOVE ASCENDS FROM HELL, AND THE SPHERE OF CONJUGIAL LOVE DESCENDS

FROM HEAVEN. That the sphere of conjugial love descends from

but

heaven, was shewn in the places cited just above, n. 434; the reason why the sphere of scortatory 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 delights see above, n. 430, 431.

436. XI. THAT THOSE TWO SPHERES MEET EACH OTHER IN EACH WORLD, BUT DO NOT CONJOIN THEMSELVES. 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 each side as it pleases, and receive influx. If it turns to good, it receives it from above; and in this case a 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 man's rational principle is formed more and more to the reception of hell. The reason why those two spheres do not conjoin, is, because they are opposites; and an opposite acts upon an opposite no otherwise than as enemies, one of whom, burning with deadly hatred, assaults the other from a principle of fury, while the other is in no hatred, but only in the zeal of defending himself. From these considerations it is evident, that those two spheres only meet each other, but do not conjoin. The middle interstice, which they make, is on one part from evil not of the false, and from the false not of evil, and on the other part from good not of truth, and from truth not of good; which two principles indeed may touch each other, but still not conjoin.

437. XII. THAT BETWEEN THOSE TWO SPHERES THERE IS AN EQUILIBRIUM, AND THAT 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 freewill: in and by this a man thinks and wills, and hence speaks and acts as from himself. His rational principle is in the option and election whether it wills to receive good, or to receive evil; consequently, whether it wills rationally from a free principle to dispose itself to conjugial love, or wills rationally from a free principle to dispose itself to scortatory love; if to the latter, it turns the hinder part of the head and the back to the Lord; if to the former, it turns the fore part of the head and the breast to the Lord; if to the Lord, its rationality and liberty are led

by him; but if backwards from the Lord, its rationality and liberty are led by hell.

438. XIII. THAT MAN IS ABLE TO 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. Man was created, so that he may act what he acts from a free principle 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 influent from heaven to himself, and appropriate it to himself as his own, and consequently it would not be possible for any thing 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 free principle on the one part, unless there be also a like free principle on the other, as it would be impossible to weigh a thing, unless the scales from an equilibrium were capable of preponderating on each side, so unless a man had liberty from reason to accede 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 the sphere of adultery, as to the celestial sphere, which is the sphere of marriage, [it would be impossible for him to receive any thing influent from heaven, and to appropriate it to himself*].

439. XIV. THAT EACH SPHERE BRINGS WITH IT DELIGHTS; that is, that both the sphere of scortatory 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 it is, that scortatory caresses and conjugial caresses in the extremes are perceived as similar, although they are altogether dissimilar in internals; 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; as neither is a sweet odor discerned by the nose when a disagreeable odor is inherent in it. I have heard from the angels, that they discern in the extremes what is lascivious from what is not lascivious, as any one discerns 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 the discrimination of internal delights, which enter into the external and compose them.

440. XV. THAT THE DELIGHTS OF SCORTATORY LOVE COMMENCE FROM THE FLESH, AND ARE OF THE FLESH EVEN IN THE

*The part within the brackets is inserted to supply what appears to be an omission in the original.

SPIRIT; BUT THAT THE DELIGHTS OF CONJUGIAL LOVE COMMENCE IN THE SPIRIT, AND ARE OF THE SPIRIT EVEN IN THE FLESH.

The reason why the delights of scortatory love commence from the flesh, is, because the stimulant heats of the flesh are their beginnings. The reason why they infect the spirit, and why they 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 discourse, 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 what 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 scortatory 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 conglomerated 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 scortatory love, are nothing but the effervescences of lusts, which in the spirit become the bubblings-up of immodesty.

:

441. But the delights of conjugial love have nothing in common with the feculent delights of scortatory love: the latter indeed are in the spirit of every man (homo); 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 delights, afterward 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 scortatory love are removed, as was said just above, the spirit being loosed from them enters chaste into the body, and fills the breasts with the