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Conjugial Love, by Emanuel Swedenborg, [1768] at





A man lives a man after death, n. 28-31. In this case a male is a male, and a female a female, n. 32, 33. Every one's peculiar love remains with him after death, n. 34-36. The love of the sex especially remains; and with those who go to heaven, which is the case with all who become spiritual here on earth, conjugial love remains, n. 37, 38. These things fully confirmed by ocular demonstration, n. 39. Consequently there are marriages in heaven, n. 40. Spiritual nuptials are to be understood by the Lord's words, "After the resurrection they are not given in marriage," n. 41.


The love of the sex remains with every man after death, according to its interior quality; that is, such as it had been in his interior will and thought in the world, n. 46, 47. Conjugial love in like manner remains such as it has been anteriorly; that is, such as it had been in the man's interior will and thought in the world, n. 48. Married partners most commonly meet after death, know each other, again associate, and for a time live together: this is the case in the first state, thus while they are in externals as in the world, n. 47*. But successively, as they put off their externals and enter into their internals, they perceive what had been the quality of their love and inclination for each other, and consequently whether they can live together or not, n. 48*. If they can live together, they remain married partners; but if they cannot, they separate, sometimes the husband from the wife, sometimes the wife from the husband, and sometimes each from the other, n. 49. In this case there is given to the man a suitable wife, and to the woman a suitable husband, n. 50. Married pairs enjoy similar communications with each other as in the world, but more delightful and blessed, yet without prolification; in the place of which they experience spiritual prolification, which is that of love and wisdom, n. 51, 52. This is the case with those who go to heaven; but it is otherwise with those who go to hell, n. 53, 54.


There exists a love truly conjugial, which at this day is so rare, that it is not known what is its quality, and scarcely that it exists, n. 58, 59. This love originates in the marriage of good and truth, n. 60, 61. There is a correspondence of this love with the marriage of the Lord and the church, n. 62, 63. This love, from its origin and correspondence, is celestial, spiritual, holy, pure, and clean, above every other love imparted by the Lord to the angels of heaven and the men of the church, n. 64. It is also the foundation love of all celestial and spiritual loves, and thence of all natural loves, n. 65-67. Into this love are collected all joys and delights from first to last, n. 68, 69. None, however, come into this love, and can remain in it, but those who approach the Lord, and love the truths of the church, and practise its goods, n. 70-72. This love was the love of loves with the ancients, who lived in the golden, silver, and copper ages, n. 73.


Good and truth are the universals of creation, and thence are in all created things; but they are in created subjects according to the form of each, n. 84-86. There is neither solitary good nor solitary truth; but in all cases they are conjoined, n. 87. There is the truth of good, and from this the good of truth; or truth grounded in good, and good grounded in that truth; and in those two principles is implanted from creation an inclination to join themselves together into a one, n. 88, 89. In the subjects of the animal kingdom, the truth of good, or truth grounded in good, is male (or masculine); and the good of that truth, or good grounded in that truth, is female (or feminine), n. 90, 91. From the influx of the marriage of good and truth from the Lord, the love of the sex and conjugial love are derived, n. 92, 93. The love of the sex belongs to the external or natural man; and hence it is common to every animal, n. 94. But conjugial love belongs to the internal or spiritual man; and hence this love is peculiar to man, n. 95, 96. With man conjugial love is in the love of the sex as a gem in its matrix, n. 97. The love of the sex with man is not the origin of conjugial love, but its first rudiment; thus it is like an external natural principle, in which an internal spiritual principle is implanted, n. 98. During the implantation of conjugial love, the love of the sex inverts itself, and becomes the chaste love of the sex, n. 99. The male and the female were created to be the essential form of the marriage of good and truth, n. 100. Married partners are that form in their inmost principles, and thence in what is derived from those principles, in proportion as the interiors of their minds are opened, n. 101, 102.


The Lord in the Word is called the Bridegroom and Husband, and the church the bride and wife; and the conjunction of the Lord with the church, and the reciprocal conjunction of the church with the Lord, is called a marriage, n. 117. The Lord is also called a Father, and the church, a mother, n. 118, 119. The offspring derived from the Lord as a husband and father, and from the church as a wife and mother, are all spiritual; and in the spiritual sense of the Word are understood by sons and daughters, brothers and sisters, sons-in-law and daughters-in-law, and by other names of relations, n. 120. The spiritual offspring which are born from the Lord's marriage with the church, are truths and goods; truths, from which are derived understanding, perception, and all thought; and goods, from which are derived love, charity, and all affection, n. 121. From the marriage of good and truth, which proceeds from the Lord in the way of influx, man receives truth, and the Lord conjoins good thereto; and thus the church is formed by the Lord with man, n. 122-124. The husband does not represent the Lord, and the wife the church; because both together, the husband and the wife, constitute the church, n. 125. Therefore there is not a correspondence of the husband with the Lord, and of the wife with the church, in the marriages of the angels in the heavens, and of men on earth, n. 126. But there is a correspondence with conjugial love, semination, prolification, the love of infants, and similar things which exist in marriages and are derived from them, n. 127. The Word is the medium of conjunction, because it is from the Lord, and thereby is the Lord, n. 128. The church is from the Lord, and exists with those who come to him and live according to his precepts, n. 129. Conjugial love is according to the state of the church, because it is according to the state of wisdom with man, n. 130. And as the church is from the Lord, conjugial love is also from him, n. 131.


The chaste principle and the non-chaste are predicated only of marriages and of such things as relate to marriages, n. 139, 140. The chaste principle is predicated only of monogamical marriages, or of the marriage of one man with one wife, n. 141. The Christian conjugial principle alone is chaste, n. 142. Love truly conjugial is essential chastity, n. 143. All the delights of love truly conjugial, even the ultimate, are chaste, n. 144. With those who are made spiritual by the Lord, conjugial love is more and more purified and rendered chaste, n. 145, 146. The chastity of marriage exists by a total renunciation of whoredoms from a principle of religion, n. 147-149. Chastity cannot be predicated of infants, or of boys and girls, or of young men and maidens before they feel in themselves a love of the sex, n. 150. Chastity cannot be predicated of eunuchs so made, n. 151. Chastity cannot be predicated of those who do not believe adulteries to be evils in regard to religion; and still less of those who do not believe them to be hurtful to society, n. 152. Chastity cannot be predicated of those who abstain from adulteries only for various external reasons, n. 153. Chastity cannot be predicated of those who believe marriages to be unchaste, n. 154. Chastity cannot be predicated of those who have renounced marriage by vows of perpetual celibacy, unless there be and remain in them the love of a life truly conjugial, n. 155. A state of marriage is to be preferred to a state of celibacy, n. 156.


From creation there is implanted in each sex a faculty and inclination, whereby they are able and willing to be joined together as it were into a one, n. 157. Conjugial love conjoins two souls, and thence two minds, into a one, n. 158. The will of the wife conjoins itself with the understanding of the man, and thence the understanding of the man with the will of the wife, n. 159. The inclination to unite the man to herself is constant and perpetual with the wife, but inconstant and alternate with the man, n. 160. Conjunction is inspired into the man from the wife according to her love, and is received by the man according to his wisdom, n. 161. This conjunction is effected successively from the first days of marriage; and with those who are principled in love truly conjugial, it is effected more and more thoroughly to eternity, n. 162. The conjunction of the wife with the rational wisdom of the husband is effected from within, but with his moral wisdom from without, n. 163-165. For the sake of this conjunction as an end, the wife has a perception of the affections of her husband, and also the utmost prudence in moderating them, n. 166. Wives conceal this perception with themselves, and hide it from their husbands for reasons of necessity, in order that conjugial love, friendship, and confidence, and thereby the blessedness of dwelling together, and the happiness of life may be secured, n. 167. This perception is the wisdom of the wife, and is not communicable to the man; neither is the rational wisdom of the man communicable to the wife, n. 168. The wife from a principle of love is continually thinking about the man's inclination to her, with the purpose of joining him to herself; it is otherwise with the man, n. 169. The wife conjoins herself to the man by applications to the desires of his will, n. 170. The wife is conjoined to her husband by the sphere of her life flowing from the love of him, n. 171. The wife is conjoined to the husband by the appropriation of the powers of his virtue; which however is effected according to their mutual spiritual love, n. 172. Thus the wife receives in herself the image of her husband, and thence perceives, sees, and is sensible of his affections, n. 173. There are duties proper to the husband, and others proper to the wife; and the wife cannot enter into the duties proper to the husband, nor the husband into the duties proper to the wife, so as to perform them aright, n. 174, 175. These duties also, according to mutual aid, conjoin the two into a one, and at the same time constitute one house, n. 176. Married partners, according to these conjunctions, become one man more and more, n. 177. Those who are principled in love truly conjugial, are sensible of their being a united man, as it were one flesh, n. 178. Love truly conjugial, considered in itself, is a union of souls, a conjunction of minds, and an endeavour towards conjunction in the bosoms, and thence in the body, n. 179. The states of this love are innocence, peace, tranquillity, inmost friendship, full confidence, and a mutual desire of mind and heart to do every good to each other; and the states derived from these are blessedness, satisfaction, delight, and pleasure; and from the eternal enjoyment of these is derived heavenly felicity, n. 180. These things can only exist in the marriage of one man with one wife, n. 181.


The state of a man's life, from infancy even to the end of his life, and afterwards to eternity, is continually changing, n. 185. In like manner a man's internal form, which is that of his spirit, is continually changing n. 186. These changes differ in the case of men and of women; since men from creation are forms of knowledge, intelligence, and wisdom, and women are forms of the love of those principles as existing with men, n. 187. With men there is an elevation of the mind into superior light, and with women an elevation of the mind into superior heat; and the woman is made sensible of the delights of her heat in the man's light, n. 188, 189. With both men and women, the states of life before marriage are different from what they are afterwards, n. 190. With married partners the states of life after marriage are changed, and succeed each other according to the conjunctions of their minds by conjugial love, n. 191. Marriage also induces other forms in the souls and minds of married partners, n. 192. The woman is actually formed into a wife, according to the description in the book of creation, n. 193. This formation is effected on the part of the wife by secret means: and this is meant by the woman's being created while the man slept, n. 194. This formation on the part of the wife, is effected by the conjunction of her own will with the internal will of the man, n. 195. The end herein is, that the will of both may become one, and that thus both may become one man, n. 196. This formation (on the part of the wife) is effected by an appropriation of the affections of the husband, n. 197. This formation (on the part of the wife) is effected by a reception of the propagations of the soul of the husband, with the delight arising from her desire to be the love of her husband's wisdom, n. 198. Thus a maiden is formed into a wife, and a youth into a husband, n. 199. In the marriage of one man with one wife, between whom there exists love truly conjugial, the wife becomes more and more a wife, and the husband more and more a husband, n. 200. Thus also their forms are successively perfected and ennobled from within, n. 201. Children born of parents who are principled in love truly conjugial, derive from them the conjugial principle of good and truth, whence they have an inclination and faculty, if sons, to perceive the things relating to wisdom; and if daughters, to love those things which wisdom teaches, n. 202-205. The reason of this is, because the soul of the offspring is from the father, and its clothing from the mother, n. 206.


The sense proper to conjugial love is the sense of touch, n. 210. With those who are in love truly conjugial, the faculty of growing wise increases; but with those who are not, it decreases, n. 211, 212. With those who are in love truly conjugial, the happiness of dwelling together increases; but with those who are not, it decreases, n. 213. With those who are in love truly conjugial, conjunction of minds increases, and therewith friendship; but with those who are not, they both decrease, n. 214. Those who are in love truly conjugial, continually desire to be one man; but those who are not in conjugial love, desire to be two, n. 215. Those who are in love truly conjugial, in marriage have respect to what is eternal; but with those who are not, the case is reversed, n. 216. Conjugial love resides with chaste wives; but still their love depends on the husbands, n. 216*. Wives love the bonds of marriage, if the men do, n. 217. The intelligence of women is in itself modest, elegant, pacific, yielding, soft, tender; but the intelligence of men is in itself grave, harsh, hard, daring, fond of licentiousness, n. 218. Wives are in no excitation as men are; but they have a state of preparation for reception, n. 219. Men have abundant store according to the love of propagating the truths of wisdom, and to the love of doing uses, n. 220. Determination is in the good pleasure of the husband, n. 221. The conjugial sphere flows from the Lord through heaven into everything in the universe, even to its ultimates, n. 222. This sphere is received by the female sex, and through that is transferred to the male sex, n. 223. Where there is love truly conjugial, this sphere is received by the wife, and only through her by the husband, n. 224. Where there is love not conjugial, this sphere is received indeed by the wife, but not by the husband through her, n. 225. Love truly conjugial may exist with one of the married partners, and not at the same time with the other, n. 226. There are various similitudes and dissimilitudes, both internal and external, with married partners, n. 227. Various similitudes can be conjoined, but not with dissimilitudes, n. 228. The Lord provides similitudes for those who desire love truly conjugial, and if not on earth he yet provides them in heaven, n. 229. A man, according to the deficiency and loss of conjugial love, approaches to the nature of a beast, n. 230.


There are spiritual heat and spiritual cold; and spiritual heat is love, and spiritual cold is the privation thereof, n. 235. Spiritual cold in marriages is a disunion of souls and a disjunction of minds, whence come indifference, discord, contempt, disdain, and aversion; from which, in several cases, at length comes separation as to bed, chamber, and house, n. 236. There are several successive causes of cold, some internal, some external, and some accidental, n. 237. Internal causes of cold are from religion, n. 238, 239. Of internal causes of cold the first is the rejection of religion by each of the parties, n. 240. Of internal causes of cold the second is that one of the parties has religion and not the other, n. 241. Of internal causes of cold the third is, that one of the parties is of one religion and the other of another, n. 242. Of internal causes of cold the fourth is, the falsity of the religion, n. 243. With many, the above-mentioned are causes of internal cold, but not at the same time of external, n. 244, 245. There are also several external causes of cold, the first of which is dissimilitude of minds and manner, n. 246. Of external causes of cold the second is, that conjugial love is believed to be the same as adulterous love, only that the latter is not allowed by law, but the former is, n. 247. Of external causes of cold the third is, a striving for preeminence between married partners, n. 248. Of external causes of cold the fourth is, a want of determination to any employment or business, whence comes wandering passion, n. 249. Of external causes of cold the fifth is, inequality of external rank and condition, n. 250. There are also causes of separation, n. 251. The first cause of legitimate separation is a vitiated state of mind, n. 252. The second cause of legitimate separation is a vitiated state of body, n. 253. The third cause of legitimate separation is impotence before marriage, n. 254. Adultery is the cause of divorce, n. 255. There are also several accidental causes of cold; the first of which is, that enjoyment is common (or cheap), because continually allowed, n. 256. Of accidental causes of cold the second is, that living with a married partner, from a covenant and contract, seems forced and not free, n. 257. Of accidental causes of cold the third is, affirmation on the part of the wife, and her talking incessantly about love, n. 258. Of accidental causes of cold the fourth is, the man's continually thinking that his wife is willing, and on the other hand, the wife's thinking that the man is not willing, n. 259. As cold is in the mind, it is also in the body; and according to the increase of that cold, the externals also of the body are closed, n. 260.


In the natural world almost all are capable of being joined together as to external, but not as to internal affections, if these disagree and are apparent, n. 272. In the spiritual world all are conjoined according to internal, but not according to external affections, unless these act in unity with the internal, n. 273. It is the external affections, according to which matrimony is generally contracted in the world, n. 274. But in case they are not influenced by internal affections which conjoin minds, the bonds of matrimony are loosed in the house, n. 275. Nevertheless those bonds must continue in the world till the decease of one of the parties, n. 276. In cases of matrimony, in which the internal affections do not conjoin, there are external affections, which assume a semblance of the internal, and tend to consociate, n. 277. Thence come apparent love, friendship, and favor between married partners, n. 278. These appearances are assumed conjugial semblances, and they are commendable, because useful and necessary, n. 279. These assumed conjugial semblances, in the case of a spiritual man conjoined to a natural, are founded in justice and judgement, n. 280. For various reasons, these assumed conjugial semblances with natural men are founded in prudence, n. 281. They are for the sake of amendment and accommodation, n. 282. They are for the sake of preserving order in domestic affairs, and for the sake of mutual aid, n. 283. They are for the sake of unanimity in the care of infants and the education of children, n. 284. They are for the sake of peace in the house, n. 285. They are for the sake of reputation out of the house, n. 286. They are for the sake of various favors expected from the married partner, or from his or her relations, and thus from the fear of losing such favors, n. 287. They are for the sake of having blemishes excused, and thereby of avoiding disgrace, n. 288. They are for the sake of reconciliations, n. 289. In case favor does not cease with the wife, when faculty ceases with the man, there may exist a friendship resembling conjugial friendship when the parties grow old, n. 290. There are various species of apparent love and friendship between married partners, one of whom is brought under the yoke, and therefore is subject to the other, n. 291. In the world there are infernal marriages between persons who interiorly are the most inveterate enemies, and exteriorly are as the closest friends, n. 292.


The right of choice belongs to the man, and not to the woman, n. 296. The man ought to court and intreat the woman respecting marriage with him, and not the woman the man, n. 297. The woman ought to consult her parents, or those who are in the place of parents, and then deliberate with herself before she consents, n. 298, 299. After a declaration of consent, pledges are to be given, n. 300. Consent is to be secured and established by solemn betrothing, n. 301. By betrothing, each party is prepared for conjugial love, n. 302. By betrothing, the mind of the one is united to the mind of the other, so as to effect a marriage of the spirit previous to a marriage of the body, n. 303. This is the case with those who think chastely of marriages; but it is otherwise with those who think unchastely of them, n. 304. Within the time of betrothing it is not allowable to be connected corporeally, n. 305. When the time of betrothing is completed, the nuptials ought to take place, n. 306. Previous to the celebration of the nuptials, the conjugial covenant is to be ratified in the presence of witnesses, n. 307. Marriage is to be consecrated by a priest, n. 308. The nuptials are to be celebrated with festivity, n. 309. After the nuptials, the marriage of the spirit is made also the marriage of the body, and thereby a full marriage, n. 310. Such is the order of conjugial love with its modes, from its first heat to its first torch, n. 311. Conjugial love precipitated without order and the modes thereof, burns up the marrows, and is consumed, n. 312. The states of the minds of each of the parties proceeding in successive order, flow into the state of marriage; nevertheless in one manner with the spiritual and in another with the natural, n. 313. There are successive and simultaneous order, and the latter is from the former and according to it, n. 314.


After the death of a married partner, again to contract wedlock, depends on the preceding conjugial love, n. 318. After the death of a married partner, again to contract wedlock, depends also on the state of marriage in which the parties had lived, n. 319. With those who have not been in love truly conjugial, there is no obstacle or hindrance to their again contracting wedlock, n. 320. Those who had lived together in love truly conjugial, are unwilling to marry again, except for reasons separate from conjugial love, n. 321. The state of a marriage of a youth with a maiden differs from that of a youth with a widow, n. 322. Also the state of marriage of a widower with a maiden differs from that of a widower with a widow, n. 323. The varieties and diversities of these marriages, as to love and its attributes, are innumerable, n. 324. The state of a widow is more grievous that that of a widower n. 325.

ON POLYGAMY, n. 332-352.

Love truly conjugial can only exist with one wife, consequently neither can friendship, confidence, ability truly conjugial, and such a conjunction of minds that two may be one flesh, n. 333, 334. Thus celestial blessedness, spiritual satisfactions, and natural delights, which from the beginning were provided for those who are in love truly conjugial, can only exist with one wife, n. 335. All those things can only exist from the Lord alone; and they do not exist with any but those who come to him alone, and live according to his commandments, n. 336. Consequently love truly conjugial with its felicities can only exist with those who are of the Christian church, n. 337. Therefore a Christian is not allowed to marry more than one wife, n. 338. If a Christian marries several wives, he commits not only natural but also spiritual adultery, n. 339. The Israelitish nation was permitted to marry several wives, because they had not the Christian church, and consequently love truly conjugial could not exist with them, n. 340. At this day the Mahometans are permitted to marry several wives, because they do not acknowledge the Lord Jesus Christ to be one with Jehovah the Father, and thereby to be the God of heaven and earth, and hence cannot receive love truly conjugial, n. 341. The Mahometan heaven is out of the Christian heaven, and is divided into two heavens, the inferior and the superior; and only those are elevated into their superior heaven, who renounce concubines, and live with one wife, and acknowledge our Lord as equal to God the Father, to whom is given dominion over heaven and earth, n. 342-344. Polygamy is lasciviousness, n. 345. Conjugial chastity, purity, and sanctity, cannot exist with polygamists, n. 346. A polygamist, so long as he remains such, cannot become spiritual, n. 347. Polygamy is not sin with those who live in it from a religious notion, n. 348. Polygamy is not sin with those who are in ignorance respecting the Lord, n. 349, 350. Of these, although polygamists, such are saved as acknowledge a God, and from a religious notion live according to the civil laws of justice, n. 351. But none either of the latter or of the former can be associated with the angels in the Christian heavens, n. 352.

ON JEALOUSY, n. 357-379.

Zeal considered in itself is like the ardent fire of love, n. 358. The burning or flame of that love, which is zeal, is a spiritual burning or flame, arising from an infestation and assault of the love, n. 356-361. The quality of a man's zeal is according to the quality of his love; thus it differs according as the love is good or evil, n. 362. The zeal of a good love and the zeal of an evil love, are alike in externals, but altogether different in internals, n. 363, 364. The zeal of a good love in its internals contains a hidden store of love and friendship: but the zeal of an evil love in its internals contains a hidden store of hatred and revenge, n. 365, 366. The zeal of conjugial love is called jealousy, n. 367. Jealousy is like an ardent fire against those who infest love exercised towards a married partner, and like a terrible fear for the loss of that love, n. 368. There is spiritual jealousy with monogamists, and natural with polygamists, n. 369, 370. Jealousy with those married partners who tenderly love each other, is a just grief grounded in sound reason, lest conjugial love should be divided, and should thereby perish, n. 371, 372. Jealousy, with married partners who do not love each other, is grounded in several causes; arising in some instances from various mental weaknesses, n. 373-375. In some instances there is not any jealousy; and this also from various causes, n. 376. There is a jealousy also in regard to concubines, but not such as in regard to wives, n. 377. Jealousy likewise exists among beasts and birds, n. 378. The jealousy of men and husbands is different from that of women and wives, n. 379.


Two universal spheres proceed from the Lord to preserve the universe in its created state; of which the one is the sphere of procreating, and the other the sphere of protecting the things procreated, n. 386. These two universal spheres make a one with the sphere of conjugial love and the sphere of the love of infants, n. 387. These two spheres universally and singularly flow into all things of heaven and all things of the world, from first to last, n. 388-390. The sphere of the love of infants is a sphere of protection and support of those who cannot protect and support themselves, n. 391. This sphere affects both the evil and the good, and disposes every one to love, protect, and support his offspring from his own love, n. 392. This sphere principally affects the female sex, thus mothers; and the male sex, or fathers, by derivation from them, n. 393. This sphere is also a sphere of innocence and peace (from the Lord,) n. 394. The sphere of innocence flows into infants, and through them into the parents, and affects them, n. 395. It also flows into the souls of the parents, and unites with the same sphere with the infants; and it is principally insinuated by means of the touch, n. 396, 397. In the degree in which innocence retires from infants, affection and conjunction also abate, and this successively, even to separation, n. 398. A state of rational innocence and peace with parents towards infants, is grounded in the circumstance, that they know nothing and can do nothing from themselves, but from others, especially from the father and mother; and this state successively retires, in proportion as they know and have ability from themselves, and not from others, n. 399. The sphere of the love of procreating advances in order from the end through causes into effects, and makes periods; whereby creation is preserved in the state foreseen and provided for, n. 400, 401. The love of infants descends, and does not ascend, n. 402. Wives have one state of love before conception, and another state after, even to the birth, n. 403. With parents conjugial love is conjoined with the love of infants by spiritual causes, and thence by natural, n. 404. The love of infants and children is different with spiritual married partners from what it is with natural, n. 405-407. With the spiritual, that love is from what is interior or prior, but with the natural, from what is exterior or posterior, n. 408. In consequence hereof that love prevails with married partners who mutually love each other, and also with those who do not at all love each other, n. 409. The love of infants remains after death, especially with women, n. 410. Infants are educated under the Lord's auspices by such women, and grow in stature and intelligence as in the world, n. 411, 412. It is there provided by the Lord, that with those infants the innocence of infancy becomes the innocence of wisdom, (and thus they become angels) n. 413, 414.




It is not known what adulterous love is, unless it be known what conjugial love is, n. 424. Adulterous love is opposed to conjugial love, n. 425. Adulterous love is opposed to conjugial love, as the natural man viewed in himself is opposed to the spiritual man, n. 426. 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, n. 427, 428. Hence adulterous love is opposed to conjugial love as hell is to heaven, n. 429. The impurity of hell is from adulterous love, and the purity of heaven from conjugial love, n. 430. In the church, the impurity and the purity are similarly circumstanced, n. 431. 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_), n. 432, 433. There are a sphere of adulterous love and a sphere of conjugial love, n. 434. The sphere of adulterous love ascends from hell, and the sphere of conjugial love descends from heaven, n. 435. In each world those two spheres meet, but do not unite, n. 436. Between those two spheres there is an equilibrium, and man is in it, n. 437. 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, n. 438. Each sphere brings with it delights, n. 439. 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, n. 440, 441, The delights of adulterous love are the pleasures of insanity; but the delights of conjugial love are the delights of wisdom, n. 442, 443.

ON FORNICATION, n. 444*-460.

Fornication is of the love of the sex, n. 445. 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, n. 446. Fornication is of the natural man, n. 447. Fornication is lust, but not the lust of adultery, n. 448, 449. With some men, the love of the sex cannot without hurt be totally checked from going forth into fornication, n. 450. Therefore in populous cities public stews are tolerated, n. 451. Fornication is light, so far as it looks to conjugial love, and gives this love the preference, n. 452. The lust of fornication is grievous, so far as it looks to adultery, n. 453. The lust of fornication is more grievous as it verges to the desire of varieties and of defloration, n. 454. 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, n. 455. Care is to be taken, lest by immoderate and inordinate fornications conjugial love be destroyed, n. 456. Inasmuch as the conjugial principle of one man with one wife is the jewel of human life, and the reservoir of the Christian religion, n. 457, 458. 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, n. 459. Keeping a mistress is preferable to vague amours, provided only one be kept, and she be neither a maiden nor a married woman, and the love of the mistress be kept separate from conjugial love, n. 460.

ON CONCUBINAGE, n. 462-476.

There are two kinds of concubinage, which differ exceedingly from each other, the one conjointly with a wife, the other apart from a wife, n. 463. Concubinage conjointly with a wife, is altogether unlawful for Christians, and detestable, n. 464. It is polygamy, which has been condemned, and is to be condemned by the Christian world, n. 465. It is an adultery whereby the conjugial principle, which is the most precious jewel of the Christian life, is destroyed, n. 466. Concubinage apart from a wife, when it is engaged in from causes legitimate, just, and truly excusatory, is not unlawful, n. 467. The legitimate causes of this concubinage are the legitimate causes of divorce, while the wife is nevertheless retained at home, n. 468, 469. The just causes of this concubinage are the just causes of separation from the bed, n. 470. Of the excusatory causes of this concubinage some are real and some not, n. 471. The really excusatory causes are such as are grounded in what is just, n. 472, 473. 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, n. 474. Those who, from causes legitimate, just, and really excusatory, are engaged in this concubinage, may at the same time be principled in conjugial love, n. 475. While this concubinage continues, actual connection with a wife is not allowable, n. 476.


There are three genera of adulteries,--simple, duplicate, and triplicate, n. 479. Simple adultery is that of an unmarried man with another's wife, or of an unmarried woman with another's husband, n. 480, 481. Duplicate adultery is that of a husband with another's wife, or of a wife with another's husband, n. 482, 483. Triplicate adultery is with relations by blood, n. 484. There are four degrees of adulteries, according to which they have their predications, their charges of blame, and after death their imputation, n. 485. Adulteries of the first degree are adulteries of ignorance, which are committed by those who cannot as yet, or cannot at all, consult the understanding, and thence check them, n. 486. In such cases adulteries are mild, n. 487. Adulteries of the second degree are adulteries of lust, which are committed by those who indeed are able to consult the understanding, but from accidental causes at the moment are not able, n. 488. Adulteries committed by such persons are imputatory, according as the understanding afterwards favors them or not, n. 489. Adulteries of the third degree are adulteries of the reason, which are committed by those who with the understanding confirm themselves in the persuasion that they are not evils of sin, n. 490. The adulteries committed by such persons are grievous, and are imputed to them according to confirmations, n. 491. Adulteries of the fourth degree are adulteries of the will, which are committed by those who make them lawful and pleasing, and who do not think them of importance enough to consult the understanding respecting them, n. 492. The adulteries committed by these persons are exceedingly grievous, and are imputed to them as evils of purpose, and remain in them as guilt, n. 493. Adulteries of the third and fourth degree are evils of sin, according to the quantity and quality of understanding and will in them, whether they are actually committed or not, n. 494. Adulteries grounded in purpose of the will, and adulteries grounded in confirmation of the understanding, render men natural, sensual, and corporeal, n. 495, 496. And this to such a degree, that at length they reject from themselves all things of the church and of religion, n. 497. Nevertheless they have the powers of human rationality like other men, n. 498. But they use that rationality while they are in externals, but abuse it while they are in externals, n. 499.


The state of a virgin or undeflowered woman before and after marriage, n. 502. Virginity is the crown of chastity and the certificate of conjugial love, n. 503. Defloration, without a view to marriage as an end, is the villany of a robber, n. 504. The lot of those who have confirmed themselves in the persuasion that the lust of defloration is not an evil of sin, after death is grievous, n. 505.


By the lust of varieties is meant the entirely dissolute lust of adultery, n. 507. That lust is love, and at the same time loathing, in regard to the sex, n. 508. The lot of those (who have been addicted to that lust) after death is miserable, since they have not the inmost principle of life, n. 510.





The evil in which every one is principled, is imputed to him after death; and so also the good, n. 524. The transference of the good of one person into another is impossible, n. 525. Imputation, if by it is meant such transference, is a frivolous term, n. 526. Evil or good is imputed to every one according to the quality of his will and of his understanding, n. 527-529. Thus adulterous love is imputed to every one, n. 530. Thus also conjugial love is imputed to every one, n. 531.