The Delights of Wisdom Pertaining to Conjugial Love Part 4

130. XI. CONJUGIAL LOVE IS ACCORDING TO THE STATE OF THE CHURCH, BECAUSE IT IS ACCORDING TO THE STATE OF WISDOM WITH MAN (_h.o.m.o_). That conjugial love is according to the state of wisdom with man, has been often said above, and will be often repeated in the following pages: at present therefore we will show what wisdom is, and that it makes one with the church. "There are belonging to man knowledge, intelligence, and wisdom.

Knowledge relates to information; intelligence, to reason; and wisdom to life. Wisdom considered in its fulness relates at the same time to information, to reason, and to life: information precedes, reason is formed by it, and wisdom by both; as is the case when a man lives rationally according to the truths which he knows. Wisdom therefore relates to both reason and life at once; and it becomes (or is making) wisdom while it is a principle of reason and thence of life; but it is wisdom when it is made a principle of life and thence of reason. The most ancient people in this world acknowledged no other wisdom than the wisdom of life; which was the wisdom of those who were formerly called SOPHI: but the ancient people, who succeeded the most ancient, acknowledged the wisdom of reason as wisdom; and these were called PHILOSOPHERS. At this day, however, many call even knowledge, wisdom; for the learned, the erudite, and the mere sciolists, are called wise; thus wisdom has declined from its mountain-top to its valley. But it may be expedient briefly to shew what wisdom is in its rise, in its progress, and thence in its full state. The things relating to the church, which are called spiritual, reside in the inmost principles with man; those relating to the public weal, which are called things of a civil nature, hold a place below these; and those relating to science, to experience, and to art, which are called natural things, const.i.tute their seat or basis. The reason why the things relating to the church, which are called spiritual, reside in the inmost principles with man, is, because they conjoin themselves with heaven, and by heaven with the Lord; for no other things enter from the Lord through heaven with man.

The reason why the things relating to the public weal, which are called things of a civil nature, hold a place beneath spiritual things, is, because they have relation to the world, and conjoin themselves with it; for statutes, laws, and rules, are what bind men, so that a civil society and state may be composed of them in a well-connected order. The reason why the things relating to science, to experience, and to art, which are called natural, const.i.tute their seat or basis, is, because they conjoin themselves closely with the five bodily senses; and these senses are the ultimates on which the interior principles of the mind and the inmost principles of the soul, as it were sit or rest. Now as the things relating to the church, which are called spiritual, reside in the inmost principles, and as the things residing in the inmost principles const.i.tute the head, and the succeeding things beneath them, which are called things of a civil nature, const.i.tute the body, and the ultimate things, which are called natural, const.i.tute the feet; it is evident, that while these three kinds of things follow in their order, a man is a perfect man; for in such case there is an influx like that of the things of the head into those of the body, and through the body into the feet; thus spiritual things flow into things of a civil nature, and through them into natural things. Now as spiritual things are in the light of heaven, it is evident that by their light they ill.u.s.trate the things which succeed in order, and by their heat, which is love, animate them; and when this is the case the man has wisdom. As wisdom is a principle of life, and thence of reason, as was said above, it may be asked, What is wisdom as a principle of life? In a summary view, it is to shun evils, because they are hurtful to the soul, to the public weal, and to the body; and it is to do goods, because they are profitable to the soul, to the public weal, and to the body. This is the wisdom which is meant by the wisdom to which conjugial love binds itself; for it binds itself thereto by shunning the evil of adultery as the pest of the soul, of the public weal, and of the body: and as this wisdom originates in spiritual things relating to the church, it follows, that conjugial love is according to the state of the church; because it is according to the state of wisdom with men. Hereby also is understood what has been frequently said above, that so far as a man becomes spiritual, so far he is principled in love truly conjugial; for a man becomes spiritual by means of the spiritual things of the church." More observations respecting the wisdom with which conjugial love conjoins itself, may be seen below, n. 163-165.

131. XII. AND AS THE CHURCH IS FROM THE LORD, CONJUGIAL LOVE IS ALSO FROM HIM. As this follows as a consequence from what has been said above, it is needless to dwell upon the confirmation of it. Moreover, that love truly conjugial is from the Lord, all the angels of heaven testify; and also that this love is according to their state of wisdom, and that their state of wisdom is according to the state of the church with them. That the angels of heaven thus testify, is evident from the MEMORABLE RELATIONS annexed to the chapters, containing an account of what was seen and heard in the spiritual world.

132. To the above I shall add TWO MEMORABLE RELATIONS. FIRST. I was conversing on a time with two angels, one from the eastern heaven and the other from the southern; who perceiving me engaged in meditation on the arcana of wisdom relating to conjugial love, said, "Are you at all acquainted with the SCHOOLS OF WISDOM in our world?" I replied, "Not as yet." And they said, "There are several; and those who love truths from spiritual affection, or because they are truths, and because they are the means of attaining wisdom, meet together on a given signal, and investigate and decide upon such questions as require deeper consideration than common." They then took me by the hand, saying, "Follow us; and you shall see and hear: to-day the signal for meeting is given." I was led across a plain to a hill; and lo! at the foot of the hill was an avenue of palms continued even to its summit, which we entered and ascended: on the summit or top of the hill was a grove, the trees of which, on an elevated plot of ground, formed as it were a theatre, within which was a court paved with various colored stones: around it in a square form were placed seats, on which the lovers of wisdom were seated; and in the middle of the theatre was a table, on which was laid a sealed paper. Those who sat on the seats invited us to sit down where there was room: and I replied, "I was led here by two angels to see and hear, and not to sit down." Then those two angels went into the middle of the court to the table, and broke the seal of the paper, and read in the presence of those who were seated the arcana of wisdom written on the paper, which were now to be investigated and explained. They were written by angels of the third heaven, and let down upon the table. There were three arcana, FIRST, What is the image of G.o.d, and what the likeness of G.o.d, into which man (_h.o.m.o_) was created?

SECOND, Why is not a man born into the knowledge of any love, when yet beasts and birds, from the highest to the lowest, are born into the knowledge of all their loves? THIRD, What is signified by the tree of life, and what by the tree of the knowledge of good and evil, and what by eating thereof? Underneath was written, Collect your opinions on these three questions into one decision, and write it on a new piece of paper, and lay it on this table, and we shall see it: if the decision, on examination, appear just and reasonable, each of you shall receive a prize of wisdom. Having read the contents of the paper, the two angels withdrew, and were carried up into their respective heavens.

Then those who sat on the seats began to investigate and explain the arcana proposed to them, and delivered their sentiments in order; first those who sat on the north, next those on the west, afterwards those on the south, and lastly those on the east. They began with the first subject of inquiry, WHAT IS THE IMAGE OF G.o.d, AND WHAT THE LIKENESS OF G.o.d, INTO WHICH MAN WAS CREATED? But before they proceeded, these words were read in the presence of them all out of the book of creation, "_G.o.d said, Let us make man into OUR IMAGE, according to OUR LIKENESS: and G.o.d created man into HIS IMAGE; into the IMAGE OF G.o.d created he him_," Gen.

i. 26, 27. "_In the day that G.o.d created man, into the LIKENESS OF G.o.d made he him_," Gen. v. 1. Those who sat on the north spoke first, saying, "The image of G.o.d and the likeness of G.o.d are the two lives breathed into man by G.o.d, which are the life of the understanding; for it is written, '_Jehovah G.o.d breathed into Adam's nostril the soul of LIVES; and man became a living soul_,' Gen. ii. 7; into the nostrils denotes into the perception, that the will of good and the understanding of truth, and thereby the soul of lives, was in him; and since life from G.o.d was breathed into him, the image and likeness of G.o.d signify integrity derived from wisdom and love, and from justice and judgment in him." These sentiments were favored by those who sat to the west; only they added, that the state of integrity then breathed in from G.o.d is continually breathed into every man since; but that it is a man as in a receptacle; and a man, as he is a receptacle, is an image and likeness of G.o.d. After this, the third in order, who were those who were seated on the south, delivered their sentiments as follows: "An image of G.o.d and a likeness of G.o.d are two distinct things; but in man they are united from creation; and we see, as from an interior light, that the image of G.o.d maybe destroyed by man, but not the likeness of G.o.d. This appears as clear as the day from this consideration, that Adam retained the likeness of G.o.d after that he had lost the image of G.o.d; for it is written after the curse, '_Behold the man is as one of us, knowing good and evil_,' Gen. iii. 22; and afterwards he is called a likeness of G.o.d, and not an image of G.o.d, Gen. v. 1. But we will leave to our a.s.sociates who sit on the east, and are thence in superior light, to say what is properly meant by an image of G.o.d, and what by a likeness of G.o.d." And then, after silence was obtained, those who sat on the east arose from their seats, and looked up to the Lord, and afterwards sat down again, and thus began: "An image of G.o.d is a receptacle of G.o.d; and since G.o.d is love itself and wisdom itself, an image of G.o.d is a receptacle of love and wisdom from G.o.d in it; but a likeness of G.o.d is a perfect likeness and full appearance, as if love and wisdom are in a man, and thence altogether as his; for a man has no other sensation than that he loves and is wise from himself, or that he wills good and understands truth from himself; when nevertheless nothing of all this is from himself, but from G.o.d. G.o.d alone loves from himself and is wise from himself; because G.o.d is love itself and wisdom itself. The likeness or appearance that love and wisdom, or good and truth, are in a man as his, causes a man to be a man, and makes him capable of being conjoined to G.o.d, and thereby of living to eternity: from which consideration it follows, that a man is a man from this circ.u.mstance, that he can will good and understand truth altogether as from himself, and yet know and believe that it is from G.o.d; for as he knows and believes this, G.o.d places his image in him, which could not be if he believed it was from himself and not from G.o.d." As they said this, being overpowered with zeal derived from the love of truth, they thus continued: "How can a man receive any thing of love and wisdom, and retain it, and reproduce it, unless he feel it as his own? And how can there be conjunction with G.o.d by love and wisdom, unless a man have some reciprocity of conjunction?

For without such a reciprocity conjunction is impossible; and the reciprocity of conjunction is, that a man should love G.o.d, and enjoy the things which are of G.o.d, as from himself, and yet believe that it is from G.o.d. Also, how can a man live eternally, unless he be conjoined to an eternal G.o.d? Consequently how can a man be a man without such a likeness of G.o.d in him?" These words met with the approbation of the whole a.s.sembly; and they said, Let this conclusive decision be made from them, "A man is a recipient of G.o.d, and a recipient of G.o.d is an image of G.o.d; and since G.o.d is love itself and wisdom itself, a man is a recipient of those principles; and a recipient becomes an image of G.o.d in proportion to reception; and a man is a likeness of G.o.d from this circ.u.mstance, that he feels in himself that the things which are of G.o.d are in him as his own; but still from that likeness he is only so far an image of G.o.d, as he acknowledges that love and wisdom, or good and truth, are not his own in him, and consequently are not from him, but are only in G.o.d, and consequently from G.o.d."

133. After this, they entered upon the next subject of discussion, WHY IS NOT A MAN BORN INTO THE KNOWLEDGE OF ANY LOVE, WHEN YET BEASTS AND BIRDS, FROM THE HIGHEST TO THE LOWEST, ARE BORN INTO THE KNOWLEDGE OF ALL THEIR LOVES? They first confirmed the truth of the proposition by various considerations; as in regard to a man, that he is born into no knowledge, not even into the knowledge of conjugial love; and they inquired, and were informed by attentive examiners, that an infant from connate knowledge cannot even move itself to the mother's breast, but must be moved thereto by the mother or nurse; and that it knows only how to suck, and this in consequence of habit acquired by continual suction in the womb; and that afterwards it does not know how to walk, or to articulate any human expression; no, nor even to express by its tone of voice the affection of its love, as the beasts do: and further, that it does not know what is salutary for it in the way of food, as all the beasts do, but catches at whatever falls in its way, whether it be clean or unclean, and puts it into its mouth. The examiners further declared, that a man without instruction is an utter stranger to every thing relating to the s.e.xes and their connection; and that neither virgins nor young men have any knowledge thereof without instruction from others, notwithstanding their being educated in various sciences: in a word, a man is born corporeal as a worm; and he remains such, unless he learns to know, to understand, and to be wise, from others. After this, they gave abundant proofs that beasts, from the highest to the lowest, as the animals of the earth, the fowls of the air, reptiles, fishes, the small creatures called insects, are born into all the knowledges of the loves of their life, as into the knowledge of all things relating to nourishment, to habitation, to the love of the s.e.x and prolification, and to the rearing of their young. This they continued by many wonderful things which they recollected to have seen, heard, and read, in the natural world, (so they called our world, in which they had formerly lived), in which not representative but real beasts exist. When the truth of the proposition was thus fully proved they applied all the powers of their minds to search out and discover the ends and causes which might serve to unfold and explain this arcanum; and they all said, that the divine wisdom must needs have ordained these things, to the end that a man, may be a man, and a beast a beast; and thus, that the imperfection of a man at his birth becomes his perfection, and the perfection of a beast at his birth is his imperfection.

134. Those on the NORTH then began to declare their sentiments, and said, "A man is born without knowledges, to the end that he may receive them all; whereas supposing him to be born into knowledges, he could not receive any but those into which he was born, and in this case neither could he appropriate any to himself; which they ill.u.s.trated by this comparison: a man at his first birth is like ground in which no seeds are implanted, but which nevertheless is capable of receiving all seeds, and of bringing them forth and fructifying them; whereas a beast is like ground already sown, and tilled with gra.s.ses and herbs, which receives no other seeds than what are sown in it, or if it received any it would choke them. Hence it is, that a man requires many years to bring him to maturity of growth; during which time he is capable of being cultivated like ground, and of bringing forth as it were grain, flowers, and trees of every kind; whereas a beast arrives at maturity in a few years, during which no cultivation can produce any thing in him but what is born with him." Afterwards, those on the WEST delivered their sentiments, and said, "A man is not born knowledge, as a beast is; but he is born faculty and inclination; faculty to know, and inclination to love; and he is born faculty not only to know but also to understand and be wise; he is likewise born the most perfect inclination to love not only the things relating to self and the world, but also those relating to G.o.d and heaven; consequently a man, by birth from his parents, is an organ which lives merely by the external senses, and at first by no internal senses, to the end that he may successively become a man, first natural, afterwards rational, and lastly spiritual; which could not be the case if he was born into knowledges and loves, as the beasts are: for connate knowledges and affections set bounds to that progression; whereas connate faculty and inclination set no such bounds; therefore a man is capable of being perfected, in knowledge, intelligence, and wisdom to eternity." Those on the SOUTH next took up the debate, and expressed their sentiments as follows: "It is impossible for a man to take any knowledge from himself, since he has no connate knowledge; but he may take it from others; and as he cannot take any knowledge from himself, so neither can he take any love; for where there is no knowledge there is no love; knowledge and love being undivided companions, and no more capable of separation than will and understanding, or affection and thought; yea, no more than essence and form: therefore in proportion as a man takes knowledge from others, so love joins itself thereto as its companion. The universal love which joins itself is the love of knowing, of understanding, and of growing wise; this love is peculiar to man alone, and not to any beast, and flows in from G.o.d. We agree with our companions from the west, that a man is not born into any love, and consequently not into any knowledge; but that he is only born into an inclination to love, and thence into a faculty to receive knowledges, not from himself but from others, that is, by others: we say, by others, because neither have these received any thing of knowledge from themselves, but from G.o.d. We agree also with our companions to the north, that a man is first born as ground, in which no seeds are sown, but which is capable of receiving all seeds, both useful and hurtful. To these considerations we add, that beasts are born into natural loves, and thereby into knowledges corresponding to them; and that still they do not know, think, understand, and enjoy any knowledges, but are led through them by their loves, almost as blind persons are led through the streets by dogs, for as to understanding they are blind; or rather like people walking in their sleep, who act from the impulse of blind knowledge, the understanding being asleep."

Lastly, those on the EAST declared their sentiments, and said, "We agree with our brethren in the opinions they have delivered, that a man knows nothing from himself, but from and by others, to the end that he may know and acknowledge that all knowledge, understanding, and wisdom, is from G.o.d; and that a man cannot otherwise be conceived, born, and generated of the Lord, and become an image and likeness of him; for he becomes an image of the Lord by acknowledging and believing, that he has received and does receive from the Lord all the good of love and charity, and all the truth of wisdom and faith, and not the least portion thereof from himself; and he becomes a likeness of the Lord by his being sensible of those principles in himself, as if they were from himself. This he is sensible of, because he is not born into knowledges, but receives them; and what he receives, appears to him as if it was from himself. This sensation is given him by the Lord, to the end that he may be a man and not a beast; since by willing, thinking, loving, knowing, understanding, and growing wise, as from himself, he receives knowledges, and exalts them into intelligence, and by the use thereof into wisdom; thus the Lord conjoins man to himself, and man conjoins himself to the Lord. This could not have been the case, unless it had been provided by the Lord, that man should be born in total ignorance."

When they had finished speaking, it was the desire of all present, that a conclusion should be formed from the sentiments which had been expressed; and they agreed upon the following: "That a man is born into no knowledge, to the end that he may come into all knowledge, and may advance into intelligence, and thereby into wisdom, and that he is born into no love, to the intent that he may come into all love, by application of the knowledges from intelligence, and into love to the Lord by love towards his neighbour, and may thereby be conjoined to the Lord, and by such conjunction be made a man, and live for ever."

135. After this they took the paper, and read the third subject of investigation, which was, WHAT IS DIGNIFIED BY THE TREE OF LIFE, WHAT BY THE TREE OF THE KNOWLEDGE OF GOOD AND EVIL, AND WHAT BY EATING THEREOF?

and all the others intreated as a favor, that those who were from the east would unfold this arcanum, because it required a more than ordinary depth of understanding, and because those who were from the east are in flaming light, that is, in the wisdom of love, this wisdom being understood by the garden of Eden, in which those two trees were placed.

They said, "We will declare our sentiments; but as man does not take any thing from himself, but from the Lord, therefore we will speak from him; but yet from ourselves as of ourselves:" and then they continued, "A tree signifies a man, and the fruit thereof the good of life; hence the tree of life signifies a man living from G.o.d, or G.o.d living in man; and since love and wisdom, and charity and faith, or good and truth, const.i.tute the life of G.o.d in man, therefore these are signified by the tree of life, and hence man has eternal life: the like is signified by the tree of life, of which it will be given to eat, Rev. ii. 7; chap xxii. 2, 14. The tree of the knowledge of good and evil signifies a man believing that he lives from himself and not from G.o.d; thus that in man love and wisdom, charity and faith, that is, good and truth, are his and not G.o.d's; believing this, because he thinks and wills, and speaks and acts to all appearance, as from himself: and as a man from this faith persuades himself, that G.o.d has implanted himself, or infused his divine into him, therefore the serpent said, '_G.o.d doth know, in the day that ye eat of the fruit of that tree, your eyes will be opened, and ye will be as G.o.d, knowing good and evil_,' Gen. iii. 5. Eating of those trees signifies reception and appropriation; eating of the tree of life, the reception of life eternal, and eating of the tree of the knowledge of good and evil, the reception of d.a.m.nation; therefore also both Adam and his wife, together with the serpent, were cursed: the serpent means the devil as to self-love and the conceit of his own intelligence. This love is the possessor of that tree; and the men who are in conceit, grounded in that love, are those trees. Those persons, therefore, are grievously mistaken who believe that Adam was wise and did good from himself, and that this was his state of integrity; when yet Adam himself was cursed by reason of that belief; for this is signified by eating of the tree of the knowledge of good and evil; therefore he then fell from the state of integrity in which he had been, in consequence of believing that he was wise and did good from G.o.d and not at all from himself; for this is meant by eating of the tree of life. The Lord alone, when he was in the world, was wise and did good from himself; because the essential divine from birth was in him and was his; therefore also from his own ability he was made the Redeemer and Saviour." From all these considerations they came to this conclusion, "That by the tree of life, and the tree of the knowledge of good and evil, and eating thereof, is signified that life for man is G.o.d in him, and that in this case he has heaven and eternal life; but that death for man is the persuasion and belief, that life for him is not G.o.d but self; whence he has h.e.l.l and eternal death, which is condemnation."

136. After this they looked into the paper left by the angels upon the table, and saw written underneath, COLLECT YOUR OPINIONS ON THESE THREE QUESTIONS INTO ONE DECISION. Then they collected them, and saw that they cohered in one series, and that the series or decision was this, "That man is created to receive love and wisdom from G.o.d, and yet to all appearance as from himself; and this for the sake of reception and conjunction: and that therefore a man is not born into any love, or into any knowledge, and also not into any ability of loving and growing wise from himself; therefore if he ascribes all the good of love and truth of wisdom to G.o.d, he becomes a living man; but if he ascribes them to himself, he becomes a dead man." These words they wrote on a new piece of paper, and placed it on the table: and lo! on a sudden the angels appeared in bright light, and carried the paper away into heaven; and after it was read there, those who sat on the seats heard these words from thence, "Well, well;" and instantly there appeared a single angel as it were flying from heaven, with two wings about his feet, and two about his temples, having in his hand prizes, consisting of robes, caps, and wreaths of laurel; and he alighted on the ground, and gave those who sat on the north robes of an opaline color; those who sat on the west robes of scarlet color; those who sat on the south caps whose borders were ornamented with bindings of gold and pearls, and which on the left side upwards were set with diamonds cut in the form of flowers; but to those who sat to the east he gave wreaths of laurel, intermixed with rubies and sapphires. Then all of them, adorned with their respective prizes, went home from the school of wisdom; and when they shewed themselves to their wives, their wives came to meet them, being distinguished also with ornaments presented to them from heaven; at which the husbands wondered.

137. THE SECOND MEMORABLE RELATION. On a time when I was meditating on conjugial love, lo! there appeared at a distance two naked infants with baskets in their hands, and turtledoves flying around them; and on a nearer view, they seemed as if they were naked, handsomely ornamented with garlands; chaplets of flowers decorated their heads, and wreaths of lilies and roses of a hyacinthine blue, hanging obliquely from the shoulders to the loins, adorned their bosoms; and round about both of them there was as it were a common band woven of small leaves interspersed with olives. But when they came nearer, they did not appear as infants, or naked, but as two persons in the prime of their age, wearing cloaks and tunics of shining silk, embroidered with the most beautiful flowers: and when they were near me, there breathed forth from heaven through them a vernal warmth, attended with an odoriferous fragrance, like what arises from gardens and fields in the time of spring. They were two married partners from heaven, and they accosted me; and because I was musing on what I had just seen, they inquired, "What did you see?" And when I told them that at first they appeared to me as naked infants, afterwards as infants decorated with garlands, and lastly as grown up persons in embroidered garments, and that instantly I experienced a vernal warmth with its delights, they smiled pleasantly, and said, "In the way we did not seem to ourselves as infants, or naked, or adorned with garlands, but constantly in the same appearance which we now have: thus at a distance was represented our conjugial love; its state of innocence by our seeming like naked infants, its delights by garlands, and the same delights now by our cloaks and tunics being embroidered with flowers; and as you said that, as we approached, a vernal warmth breathed on you, attended with its pleasant fragrance as from a garden, we will explain to you the reason of all this." They said, "We have now been married partners for ages, and constantly in the prime of our age in which you now see us: our first state was like the first state of a virgin and a youth, when they enter into consociation by marriage; and we then believed, that this state was the very essential blessedness of our life; but we were informed by others in our heaven, and have since perceived ourselves, that this was a state of heat not tempered by light; and that it is successively tempered, in proportion as the husband is perfected in wisdom, and the wife loves that wisdom in the husband; and that this is effected by and according to the uses which each, by mutual aid, affords to society; also that delights succeed according to the temperature of heat and light; or of wisdom and its love. The reason why on our approach there breathed on you as it were a vernal warmth, is, because conjugial love and that warmth in our heaven act in unity; for warmth with us is love; and the light, wherewith warmth is united, is wisdom; and use is as it were the atmosphere which contains each in its bosom. What are heat and light without that which contains them? In like manner, what are love and wisdom without their use? In such case there is nothing conjugial in them, because the subject is wanting in which they should exist to produce it. In heaven where there is vernal warmth, there is love truly conjugial; because the vernal principle exists only where warmth is equally united to light, or where warmth and light are in equal proportions; and it is our opinion, that as warmth is delighted with light, and _vice versa_, so love is delighted with wisdom, and wisdom in its turn with love." He further added, "With us in heaven there is perpetual light, and on no occasion do the shades of evening prevail, still less is there darkness; because our sun does not set and rise like yours, but remains constantly in a middle alt.i.tude between the zenith and the horizon, which, as you express it, is at an elevation of 45 degrees. Hence, the heat and light proceeding from our sun cause perpetual spring, and a perpetual vernal warmth inspires those with whom love is united with wisdom in just proportion; and our Lord, by the eternal union of heat and light, breathes nothing but uses: hence also come the germinations of your earth, and the connubial a.s.sociations of your birds and animals in the spring; for the vernal warmth opens their interiors even to the inmost, which are called their souls, and affects them, and communicates to them its conjugial principle, and causes their principle of prolification to come into its delights, in consequence of a continual tendency to produce fruits of use, which use is the propagation of their kind. But with men (_homines_) there is a perpetual influx of vernal warmth from the Lord; wherefore they are capable of enjoying marriage delights at all times, even in the midst of winter; for the males of the human race were created to be recipients of light, that is, of wisdom from the Lord, and the females to be recipients of heat, that is, of the love of the wisdom of the male from the Lord.

Hence then it is, that, as we approached, there breathed on you a vernal warmth attended with an odoriferous fragrance, like what arises from gardens and fields in the spring." As he said this, he gave me his right hand, and conducted me to houses inhabited by married partners in a like prime of their age with himself and his partner; and said, "These wives, who now seem like young virgins, were in the world infirm old women; and their husbands, who now seem in the spring of youth, were in the world decrepit old men; and all of them were restored by the Lord to this prime of their age, because they mutually loved each other, and from religious motives shunned adulteries as enormous sins:" and he added, "No one knows the blessed delights of conjugial love, unless he rejects the horrid delights of adultery; and no one can reject these delights, unless he is under the influence of wisdom from the Lord; and no one is under the influence of wisdom from the Lord, unless he performs uses from the love of uses." I also saw on this occasion their house utensils, which were all in celestial forms, and glittered with gold, which had a flaming appearance from the rubies with which it was studded.

ON THE CHASTE PRINCIPLE AND THE NON-CHASTE.

138. As we are yet only at the entrance of our subject respecting conjugial love specifically considered, and as conjugial love cannot be known specifically, except in a very indistinct and obscure manner, unless its opposite, which is the unchaste principle, also in some measure appear; and as this unchaste principle appears in some measure, or in a shade, when the chaste principle is described together with the non-chaste, non-chast.i.ty being only a removal of what is unchaste from what is chaste; therefore we will now proceed to treat of the chaste principle and the non-chaste. But the unchaste principle, which is altogether opposite to the chaste, is treated of in the latter part of this work, ent.i.tled ADULTEROUS LOVE AND ITS SINFUL PLEASURES, where it is fully described with all its varieties. But what the unchaste principle is, and what the non-chaste, and with what persons each of them prevails, shall be ill.u.s.trated in the following order: I. _The chaste principle and the non-chaste are predicated only of marriages and of such things as relate to marriages._ II. _The chaste principle is predicated only of monogamical marriages, or of the marriage of one man with one wife._ III. _The Christian conjugial principle alone is chaste._ IV. _Love truly conjugial is essential chast.i.ty._ V. _All the delights of love truly conjugial, even the ultimate, are chaste._ VI.

_With those who are made spiritual by the Lord, conjugial love is more and more purified and rendered chaste._ VII. _The chast.i.ty of marriage exists by a total renunciation of wh.o.r.edoms from a principle of religion._ VIII. _Chast.i.ty cannot he predicated of infants, or of boys and girls, or of young men and virgins before they feel in themselves the love of the s.e.x._ IX. _Chast.i.ty cannot be predicated of eunuchs so born, or of eunuchs so made._ X. _Chast.i.ty 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._ XI. _Chast.i.ty cannot be predicated of those who abstain from adulteries only for various external reasons._ XII. _Chast.i.ty cannot be predicated of those who believe marriages to be unchaste._ XIII. _Chast.i.ty 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._ XIV. _A state of marriage is to be preferred to a state of celibacy._ We will now proceed to an explanation of each article.

139. I. THE CHASTE PRINCIPLE AND THE NON-CHASTE ARE PREDICATED ONLY OF MARRIAGES AND OF SUCH THINGS AS RELATE TO MARRIAGES. The reason of this is, because, as will be shewn presently, love truly conjugial is essential chast.i.ty; and the love opposite to it, which is called adulterous, is essential unchast.i.ty; so far therefore as any one is purified from the latter love, so far he is chaste; for so far the opposite, which is destructive of chast.i.ty, is taken away; whence it is evident that the purity of conjugial love is what is called chast.i.ty.

Nevertheless there is a conjugial love which is not chaste, and yet it is not unchast.i.ty; as is the case with married partners, who, for various external reasons, abstain from the effects of lasciviousness so as not to think about them; howbeit, if that love is not purified in their spirits, it is still not chaste; its form is chaste, but it has not in it a chaste essence.

140. The reason why the chaste principle and the non-chaste are predicated of such things as relate to marriages, is, because the conjugial principle is inscribed on both s.e.xes from inmost principles to ultimates; and a man's quality as to his thoughts and affections, and consequently as to his bodily actions and behaviour, is according thereto. That this is the case, appears more evidently from such as are unchaste. The unchaste principle abiding in their minds is heard from the tone of their voice in conversation, and from their applying whatever is said, even though it be chaste, to wanton and loose ends; (the tone of the voice in conversation is grounded in the will-affection, and the conversation itself is grounded in the thought of the understanding;) which is a proof that the will and the understanding, with everything belonging to them, consequently the whole mind, and thence everything belonging to the body, from inmost principles to ultimates, abound with what is unchaste. I have been informed by the angels, that, with the greatest hypocrites, the unchaste principle is perceivable from hearing their conversation, however chastely they may talk, and also is made sensible from the sphere that issues from them; which is a further proof that unchast.i.ty resides in the inmost principles of their minds, and thence in the inmost principles of their bodies, and that the latter principles are exteriorly covered like a sh.e.l.l painted with figures of various colors.

That a sphere of lasciviousness issues forth from the unchaste, is manifest from the statutes prescribed to the sons of Israel, ordaining that everything should be unclean that was touched even by the hand of those who were defiled by such unchaste persons. From these considerations it may be concluded that the case is similar in regard to the chaste, viz., that with them everything is chaste from inmost principles to ultimates, and that this is an effect of the chast.i.ty of conjugial love. Hence it is, that in the world it is said, "To the pure all things are pure, and to the defiled all things are defiled."

141. II. THE CHASTE PRINCIPLE IS PREDICATED ONLY OF MONOGAMICAL MARRIAGES, OR OF THE MARRIAGE OF ONE MAN WITH ONE WIFE. The reason of this is, because with them conjugial love does not reside in the natural man, but enters into the spiritual man, and successively opens to itself a way to the essential spiritual marriage, or the marriage of good and truth, which is its origin, and conjoins itself therewith; for that love enters according to the increase of wisdom, which is according to the implantation of the church from the Lord, as has been abundantly shewn above. This cannot be effected with polygamists; for they divide conjugial love; and this love when divided, is not unlike the love of the s.e.x, which in itself is natural; but on this subject something worthy of attention may be seen in the section on POLYGAMY.

142. III. THE CHRISTIAN CONJUGIAL PRINCIPLE ALONE IS CHASTE. This is, because love truly conjugial keeps pace with the state of the church in man (_h.o.m.o_), and because the state of the church is from the Lord, as has been shewn in the foregoing section, n. 130, 131, and elsewhere; also because the church in its genuine truths is in the Word, and the Lord is there present in those truths. From these considerations it follows, that the chaste conjugial principle exists nowhere but in the Christian world, and still that there is a possibility of its existing elsewhere. By the Christian conjugial principle we mean the marriage of one man with one wife. That this conjugial principle is capable of being ingrafted into Christians, and of being transplanted hereditarily into the offspring from parents who are principled in love truly conjugial, and that hence both the faculty and the inclination to grow wise in the things of the church and of heaven may become connate, will be seen in its proper place. Christians, if they marry more wives than one, commit not only natural but also spiritual adultery: this will be shewn in the section on POLYGAMY.

143. IV. LOVE TRULY CONJUGIAL IS ESSENTIAL CHASt.i.tY. The reasons for this are, 1. Because it is from the Lord, and corresponds to the marriage of the Lord and the church. 2. Because it descends from the marriage of good and truth. 3. Because it is spiritual, in proportion as the church exists with man (_h.o.m.o_). 4. Because it is the foundation and head of all celestial and spiritual loves. 5. Because it is the orderly seminary of the human race, and thereby of the angelic heaven. 6.

Because on this account it also exists with the angels of heaven, and gives birth with them to spiritual offspring, which are love and wisdom.

7. And because its uses are thus more excellent than the other uses of creation. From these considerations it follows, that love truly conjugial, viewed from its origin and in its essence, is pure and holy, so that it may be called purity and holiness, consequently essential chast.i.ty: but that nevertheless it is not altogether pure, either with men or angels, may be seen below in article VI, n. 146.

144. V. ALL THE DELIGHTS OF LOVE TRULY CONJUGIAL, EVEN THE ULTIMATE, ARE CHASTE. This follows from what has been above explained, that love truly conjugial is essential chast.i.ty, and from the considerations that delights const.i.tute its life. That the delights of this love ascend and enter heaven, and in the way pa.s.s through the delights of the heavenly loves, in which the angels of heaven are principled; also, that they conjoin themselves with the delights of the conjugial love of the angels, has been mentioned above. Moreover, I have heard it declared by the angels, that they perceive those delights with themselves to be exalted and filled, while they ascend from chaste marriages on the earths: and when some by-standers, who were unchaste, inquired concerning the ultimate delights whether they were chaste, they a.s.sented and said, "How should it be otherwise? Are not these the delights of true conjugial love in their fulness?" The origin, nature, and quality of the delights of this love, may be seen above, n. 69: and also in the MEMORABLE RELATIONS, especially those which follow.

145. VI. WITH THOSE WHO ARE MADE SPIRITUAL BY THE LORD, CONJUGIAL LOVE IS MORE AND MORE PURIFIED AND RENDERED CHASTE. The reasons for this are, 1. Because the first love, by which is meant the love previous to the nuptials and immediately after them, partakes somewhat of the love of the s.e.x, and thus of the ardor belonging to the body not as yet moderated by the love of the spirit. 2. Because a man (_h.o.m.o_) from natural is successively made spiritual; for he becomes spiritual in proportion as his rational principle, which is the medium between heaven and the world, begins to drive a soul from influx out of heaven, which is the case so far as it is affected and delighted with wisdom; concerning which wisdom see above, n. 130; and in proportion as this is effected, in the same proportion his mind is elevated into a superior _aura_, which is the continent of celestial light and heat, or, what is the same, of the wisdom and love in which the angels are principled; for heavenly light acts in unity with wisdom, and heavenly heat with love; and in proportion as wisdom and the love thereof increase, with married pairs, in the same proportion conjugial love is purified with them; and as this is effected successively, it follows that conjugial love is rendered more and more chaste. This spiritual purification may be compared with the purification of natural spirits, which is effected by the chemists, and is called defecation, rectification, castigation, acution, decantation, and sublimation; and wisdom purified may be compared with alcohol, which is a highly rectified spirit. 3. Now as spiritual wisdom in itself is of such a nature that it becomes more and more warmed with the love of growing wise, and by virtue of this love increases to eternity; and as this is effected in proportion as it is perfected by a kind of defecation, castigation, rectification, acution, decantation, and sublimation, and this by elevating and abstracting the intellect from the fallacies of the senses, and the will from the allurements of the body; it is evident that conjugial love, whose parent is wisdom, is in like manner rendered successively more and more pure, and thereby chaste. That the first state of love between married partners is a state of heat not yet tempered by light; but that it is successively tempered in proportion as the husband is perfected in wisdom, and the wife loves it in her husband, may be seen in the MEMORABLE RELATION, n. 137.

146. It is however to be observed, that there is no conjugial love altogether chaste or pure either with men (_homines_) or with angels; there is still somewhat not chaste or not pure which adjoins or subjoins itself thereto; but this has a different origin from that which gives birth to what is unchaste: for with the angels the chaste principle is above and the non-chaste beneath, and there is as it were a door with a hinge interposed by the Lord, which is opened by determination, and is carefully prevented from standing open, lest the one principle should pa.s.s into the other, and they should mix together: for the natural principle of man from his birth is defiled and fraught with evils; whereas his spiritual principle is not so, because its birth is from the Lord, for it is regeneration; and regeneration is a successive separation from the evils to which a man is naturally inclined. That no love with either men or angels is altogether pure, or can be pure; but that the end, purpose, or intention of the will, is princ.i.p.ally regarded by the Lord: and that therefore so far as a man is principled in a good end, purpose, or intention, and perseveres therein, so far he is initiated into purity, and so far he advances and approaches towards purity, may be seen above, n. 71.

147. VII. THE CHASt.i.tY OF MARRIAGE EXISTS BY A TOTAL RENUNCIATION OF Wh.o.r.eDOMS FROM A PRINCIPLE OF RELIGION. The reason of this is, because chast.i.ty is the removal of unchast.i.ty; it being a universal law, that so far as any one removes evil, so far a capacity is given for good to succeed in its place; and further, so far as evil is hated, so far good is loved; and also _vice versa_; consequently, so far as wh.o.r.edom is renounced, so far the chast.i.ty of marriage enters. That conjugial love is purified and rectified according to the renunciation of wh.o.r.edoms, every one sees from common perception as soon as it is mentioned and heard; thus before confirmation; but as all have not common perception, it is of importance that the subject should also be ill.u.s.trated in the way of proof by such considerations as may tend to confirm it. These considerations are, that conjugial love grows cold as soon as it is divided, and this coldness causes it to perish; for the heat of unchaste love extinguishes it, as two opposite heats cannot exist together, but one must needs reject the other and deprive it of its potency. Whenever therefore the heat of conjugial love begins to acquire a pleasant warmth, and from a sensation of its delights to bud and flourish, like an orchard and garden in spring; the latter from the vernal temperament of light and heat from the sun of the natural world, but the former from the vernal temperament of light and heat from the sun of the spiritual world.

148. There is implanted in every man (_h.o.m.o_) from creation, and consequently from his birth, an internal and an external conjugial principle; the internal is spiritual, and the external natural: a man comes first into the latter, and as he becomes spiritual, he comes into the former. If therefore he remains in the external or natural conjugial principle, the internal or spiritual conjugial principle is veiled or covered, until he knows nothing respecting it; yea, until he calls it an ideal shadow without a substance: but if a man becomes spiritual, he then begins to know something respecting it, and afterwards to perceive something of its quality, and successively to be made sensible of its pleasantness, agreeableness, and delights; and in proportion as this is the case, the veil or covering between the external and internal, spoken of above, begins to be attenuated, and afterwards as it were to melt, and lastly to be dissolved and dissipated. When this effect takes place, the external conjugial principle remains indeed; but it is continually purged and purified from its dregs by the internal; and this, until the external becomes as it were the face of the internal, and derives its delight from the blessedness which is in the internal, and at the same time its life, and the delights of its potency. Such is the renunciation of wh.o.r.edoms, by which the chast.i.ty of marriage exists. It may be imagined, that the external conjugial principle, which remains after the internal has separated itself from it, or it from itself, resembles the external principle not separated: but I have heard from the angels that they are altogether unlike; for that the external principle in conjunction with the internal, which they called the external of the internal, was void of all lasciviousness, because the internal cannot be lascivious, but only be delighted chastely; and that it imparts the same disposition to its external, wherein it is made sensible of its own delights: the case is altogether otherwise with the external separated from the internal; this they said, was lascivious in the whole and in every part. They compared the external conjugial principle derived from the internal to excellent fruit, whose pleasant taste and flavor insinuate themselves into its outward rind, and form this into correspondence with themselves; they compared it also to a granary, whose store is never diminished, but is continually recruited according to its consumption; whereas they compared the external principle, separate from the internal, to wheat in a winnowing machine, when it is put in motion about its axis; in which case the chaff only remains, which is dispersed by the wind; so it is with the conjugial principle, unless the adulterous principle be renounced.

149. The reason why the chast.i.ty of marriage does not exist by the renunciation of wh.o.r.edoms, unless it be made from a principle of religion, is, because a man (_h.o.m.o_) without religion is not spiritual, but remains natural; and if the natural man renounces wh.o.r.edoms, still his spirit does not renounce them; and thus, although it seems to himself that he is chaste by such renunciation, yet nevertheless unchast.i.ty lies inwardly concealed like corrupt matter in a wound only outwardly healed. That conjugial love is according to the state of the church with man, may be seen above n. 130. More on this subject may be seen in the exposition of article XI.

150. VIII. CHASt.i.tY CANNOT BE PREDICATED OF INFANTS, OR OF BOYS AND GIRLS, OR OF YOUNG MEN AND VIRGINS BEFORE THEY FEEL IN THEMSELVES THE LOVE OF THE s.e.x. This is because the chaste principle and the unchaste are predicated only of marriages, and of such things as relate to marriages, as may be seen above, n. 139; and of those who know nothing of the things relating to marriage, chast.i.ty is not predicable; for it is as it were nothing relating to them; and nothing cannot be an object either of affection or thought: but after this nothing there arises something, when the first motion towards marriage is felt, which is the love of the s.e.x. That virgins and young men, before they feel in themselves the love of the s.e.x, are commonly called chaste, is owing to ignorance of what chast.i.ty is.

151. XI. CHASt.i.tY CANNOT BE PREDICATED OF EUNUCHS SO BORN, OR OF EUNUCHS SO MADE. Eunuchs so born are those more especially with whom the ultimate of love is wanting from birth: and as in such case the first and middle principles are without a foundation on which to stand, they have therefore no existence; and if they exist, the persons in whom they exist have no concern to distinguish between the chaste principle and the unchaste, each being indifferent to them; but of these persons there are several distinctions. The case is nearly the same with eunuchs so made as with some eunuchs so born; but eunuchs so made, as they are both men and women, cannot possibly regard conjugial love any otherwise than as a phantasy, and the delights thereof as idle stories. If they have any inclination, it is rendered mute, which is neither chaste nor unchaste: and what is neither chaste nor unchaste, derives no quality from either the one or the other.

152. X. CHASt.i.tY 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. The reason why chast.i.ty cannot be predicated of such is, because they neither know what chast.i.ty is nor even that it exists; for chast.i.ty relates to marriage, as was shewn in the first article of this section. Those who do not believe adulteries be evil in regard to religion, regard even marriages as unchaste; whereas religion with married pairs const.i.tutes their chast.i.ty; thus such persons have nothing chaste in them, and therefore it is in vain to talk to them of chast.i.ty; these are confirmed adulterers: but those who do not believe adulteries to be hurtful to society, know still less than the others, either what chast.i.ty is or even that it exists; for they are adulterers from a determined purpose: if they say that marriages are less unchaste than adulteries, they say so merely with the mouth, but not with the heart, because marriages with them are cold, and those who speak from such cold concerning chaste heat, cannot have an idea of chaste heat in regard to conjugial love.

The nature and quality of such persons, and of the ideas of their thought, and hence of the interior principles of their conversation, will be seen in the second part of this work,--ADULTEROUS LOVE AND ITS SINFUL PLEASURES.

153. XI. CHASt.i.tY CANNOT BE PREDICATED OF THOSE WHO ABSTAIN FROM ADULTERIES ONLY FOR VARIOUS EXTERNAL REASONS. Many believe that the mere abstaining from adulteries in the body is chast.i.ty; yet this is not chast.i.ty, unless at the same time there is an abstaining in spirit. The spirit of man (_h.o.m.o_), by which is here meant his mind as to affections and thoughts, const.i.tutes the chaste principle and the unchaste, for hence it flows into the body, the body being in all cases such as the mind or spirit is. Hence it follows, that those who abstain from adulteries in the body, without being influenced from the spirit are not chaste; neither are those chaste who abstain from them in spirit as influenced from the body. There are many a.s.signable causes which make a man desist from adulteries in the body, and also in the spirit as influenced from the body; but still, he that does not desist from them in the body as influenced from the spirit, is unchaste; for the Lord says, "_That whosoever looketh upon another's woman, so as to l.u.s.t after her, hath already committed adultery with her in his heart_," Matt. v.

28. It is impossible to enumerate all the causes of abstinence from adulteries in the body only, they being various according to states of marriage, and also according to states of the body; for there are some persons who abstain from them from fear of the civil law and its penalties; some from fear of the loss of reputation and thereby of honor; some from fear of diseases which may be thereby contracted; some from fear of domestic quarrels on the part of the wife, whereby the quiet of their lives may be disturbed; some from fear of revenge on the part of the husband or relations; some from fear of chastis.e.m.e.nt from the servants of the family; some also abstain from motives of poverty, avarice, or imbecility, arising either from disease, from abuse, from age, or from impotence. Of these there are some also, who, because they cannot or dare not commit adultery in the body, condemn adulteries in the spirit; and thus they speak morally against adulteries, and in favor of marriages; but such person, unless in spirit they call adulteries accursed, and this from a religious principle in the spirit, are still adulterers; for although they do not commit them in the body, yet they do in the spirit; wherefore after death, when they become spirits, they speak openly in favor of them. From these considerations it is manifest, that even a wicked person may shun adulteries as hurtful; but that none but a Christian can shun them as sins. Hence then the truth of the proposition is evident, that chast.i.ty cannot be predicated of those who abstain from adulteries merely for various external reasons.

154. XII. CHASt.i.tY CANNOT BE PREDICATED OF THOSE WHO BELIEVE MARRIAGES TO BE UNCHASTE. These, like the persons spoken of just above, n. 152, do not know either what chast.i.ty is, or even that it exists; and in this respect they are like those who make chast.i.ty to consist merely in celibacy, of whom we shall speak presently.

155. XIII. CHASt.i.tY 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. The reason why chast.i.ty cannot be predicated of these, is, because after a vow of perpetual celibacy, conjugial love is renounced; and yet it is of this love alone that chast.i.ty can be predicated: nevertheless there still remains an inclination to the s.e.x implanted from creation, and consequently innate by birth; and when this inclination is restrained and subdued, it must needs pa.s.s away into heat, and in some cases into a violent burning, which, in rising from the body into the spirit, infests it, and with some persons defiles it; and there may be instances where the spirit thus defiled may defile also the principles of religion, casting them down from their internal abode, where they are in holiness, into things external, where they become mere matters of talk and gesture; therefore it was provided by the Lord, that celibacy should have place only with those who are in external worship, as is the case with all who do not address themselves to the Lord, or read the Word. With such, eternal life is not so much endangered by vows of celibacy attended with engagements to chast.i.ty, as it is with those who are principled in internal worship: moreover, in many instances that state of life is not entered upon from any freedom of the will, many being engaged therein before they attain to freedom grounded in reason, and some in consequence of alluring worldly motives. Of those who adopt that state with a view to have their minds disengaged from the world, that they may be more at leisure to apply themselves to divine things, those only are chaste with whom the love of a life truly conjugial either preceded that state or followed it, and with whom it remains; for the love of a life truly conjugial is that alone of which chast.i.ty is predicated. Wherefore also, after death, all who have lived in monasteries are at length freed from their vows and set at liberty, that, according to the interior vows and desires of their love, they may be led to choose a life either conjugial or extra-conjugial: if in such case they enter into conjugial life, those who have loved also the spiritual things of divine worship are given in marriage in heaven; but those who enter into extra-conjugial life are sent to their like, who dwell on the confines of heaven. I have inquired of the angels, whether those who have devoted themselves to works of piety, and given themselves up entirely to divine worship, and who thus have withdrawn themselves from the snares of the world and the concupiscences of the flesh, and with this view have vowed perpetual virginity, are received into heaven, and there admitted among the blessed to enjoy an especial portion of happiness according to their faith. To this the angels replied, that such are indeed received into heaven; but when they are made sensible of the sphere of conjugial love there, they become sad and fretful, and then, some of their own accord, some by asking leave, and some from being commanded, depart and are dismissed, and when they are out of that heaven, a way is opened for them to their consociates, who had been in a similar state of life in the world; and then from being fretful they become cheerful, and rejoice together.

156. XIV. A STATE OF MARRIAGE IS TO BE PREFERRED TO A STATE OF CELIBACY.

This is evident from what has been said above respecting marriage and celibacy. A state of marriage is to be preferred because it is a state ordained from creation; because it originates in the marriage of good and truth; because it corresponds with the marriage of the Lord and the church; because the church and conjugial love are constant companions; because its use is more excellent than all the other uses of the things of creation, for thence according to order is derived the increase of the human race, and also of the angelic heaven, which is formed from the human race: moreover, marriage const.i.tutes the completeness of a man (_h.o.m.o_); for by it he becomes a complete man, as will be shewn in the following chapter. All these things are wanting in celibacy. But if the proposition be taken for granted, that a state of celibacy is preferable to a state of marriage, and if this proposition be left to the mind's examination, to be a.s.sented to and established by confirming proofs, then the conclusion must be, that marriages are not holy, neither can they be chaste; yea, that chast.i.ty in the female s.e.x belongs only to those, who abstain from marriage and vow perpetual virginity: and moreover, that those who have vowed perpetual celibacy are understood by the eunuchs _who make themselves eunuchs for the kingdom of heaven's sake_, Matt. xix. 12; not to mention other conclusions of a like nature; which, being grounded in a proposition that is not true, are also not true. The eunuchs who make themselves eunuchs for the kingdom of heaven's sake, are spiritual eunuchs, who are such as in marriages abstain from the evils of wh.o.r.edoms: that Italian eunuchs are not meant, is evident.

[Transcriber's Note: The out-of-order section numbers which follow are in the original text, as are the asterisks which do not seem to indicate footnotes.]

151.* To the above I shall add TWO MEMORABLE RELATIONS. FIRST. As I was going home from the school of wisdom (concerning which, see above, n.

132), I saw in the way an angel dressed in blue. He joined me and walked by my side, and said, "I see that you are come from the school of wisdom, and are made glad by what you heard there; and as I perceive that you are not a full inhabitant of this world, because you are at the same time in the natural world, and therefore know nothing of our Olympic gymnasia, where the ancient _sophi_ meet together, and by the information they collect from every new comer, learn what changes and successions wisdom has undergone and is still undergoing in your world; if you are willing I will conduct you to the place where several of those ancient _sophi_ and their sons, that is, their disciples, dwell."

So he led me to the confines between the north and east; and while I was looking that way from a rising ground, lo! I saw a city, and on one side of it two small hills; that which was nearer to the city being lower than the other. "That city," said he, "is called Athens, the lower hill Parna.s.sus, and the higher Helicon. They are so called, because in the city and around it dwell the wise men who formerly lived in Greece, as Pythagoras, Socrates, Aristippus, Xenophon, with their disciples and scholars." On my asking him concerning Plato and Aristotle, he said, "They and their followers dwell in another region, because they taught principles of rationality which relate to the understanding; whereas the former taught morality which relates to the life." He further informed me, that i