Marriage Love, by Emanuel Swedenborg

from Emanuel Swedenborg, Wisdom's Delight in Marriage ("Conjugial") Love: Followed by Insanity’s Pleasure in Promiscuous Love  (New York:  Swedenborg Foundation, 1949)


Wisdom's Delight in Marriage ("Conjugial") Love:
Followed by Insanity’s Pleasure in Promiscuous Love

By Emanuel Swedenborg
(First published, in Latin, 1768)



The joys of heaven and nuptials there (n. 1)

On marriages in heaven (n. 27-44)

1. That man lives as a man after death (n. 28).

2. That a male is then a male and a female is a female (n. 32).

3. That with every one his own love remains after death (n. 34)

4. That especially the love of the sex, and with those that come into heaven, who are those that become spiritual on earth, marriage love remains. (n. 37).

5. These things fully confirmed by actual sight (n. 39).

6. That consequently there are marriages in heaven (n. 40)

7. That spiritual nuptials are meant by the Lord’s words, that after the resurrection they are not given in marriage (n. 41).

On the state of marriage partners after death (n. 45-56)

1. That the state of love of the sex remains after death with every man (homo) of such quality as it was interiorly, that is, in his interior will and thought in the world (n. 46).

2. That marriage love, likewise, remains of such quality as it was interiorly with a man in the world, that is, in his interior will and thought. (n. 48)

3. That married partners most commonly meet after death, recognize each other, consociate, and for some time live together; which takes place in the first state, that is, while they are in externals as in the world (n. 47b).

4. But successively, as they put off things external and come into their internals, they perceive the quality of that love and inclination which they mutually had for each other, and thus whether they can live together or not. (n. 48b).

5. That 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).

6. That then a suitable wife is given to the man and a suitable husband to the woman (n. 50).

7. That married partners enjoy similar intercourse with each other as in the world, only more delightful and blessed, but without prolification; for which, or in place of it, they have spiritual prolification, which is of love and wisdom (n. 51).

8. That it is thus with those that come into heaven; but with those that go into hell it is otherwise (n. 53).

On true mariage love (n. 57-82)

1. That there is true marriage love; which is so rare at the present day that its quality is not known, and scarcely that it exists (n. 58).

2. That the origin of this love is from the marriage of good and truth (n. 60).

3. That the correspondence of this love is with the marriage of the Lord and the church (n. 62).

4. That by virtue of its origin and its correspondence this love is celestial, holy, pure, and clean, beyond every love from the Lord that exists with the angels of heaven and with men of the church (n. 64).

5. It is also the fundamental love of all loves, celestial, spiritual, and thence of all natural loves (n. 65).

6. And into this love are gathered all delights from first to last (n. 68).

7. But none come into this love, and can be in it, but those who come to the Lord, and love the truths and do the goods of the church (n. 70).

8. That this love was the love of loves of he ancients who lived in the golden, silver and copper ages (n. 73).

On the origin of marriage love from the marriage of good and truth (n. 83-115)

1. That good and truth are the universals of creation, and hence they are in all created things; but that they are in created subjects according to the form of each (n. 84).

2. That there is no solitary good nor solitary truth but that everywhere they are conjoined (n. 87).

3. That there is the truth of good and the good of truth from that, or the truth from good and good from that truth; and that in these two there is inherent form creation an inclination to conjoin themselves into one (n. 88).

4. That in the subjects of the animal kingdom the truth of good, or truth from that good, is the masculine; and that the good of truth from that, or good from that truth, is feminine (n. 90).

5. That from the influx of he marriage of good and truth from the Lord, there is the love of the sex, and there is marriage love (n. 92).

6. That the love of the sex is of the external or natural man and hence it is common to all animals (n. 94).

7. But that marriage love is of the internal or spiritual man and is therefore peculiar to man (n. 95).

8. That with man marriage love is within the love of the sex, as a gem in its matrix (n. 97).

9. That the love of the sex with man is not the origin of marriage love but is its first; thus it is as the external natural in which the internal spiritual is implanted (n 98).

10. That while marriage love is being implanted the love of the sex inverts itself, and becomes the chaste love of the sex (n. 99).

11. That the male and female were created to be the very form of the marriage of good and truth (n. 100).

12. That two married partners are that form in their inmosts, and hence in the things that follow therefrom, according as the interiors of their mind are opened (n 101).

On the marriage of the Lord and the church, and its correspondence (n.116-131)

1. That in the Word the Lord is called the Bridegroom and Husband, and the church, the Bride and Wife; and that the conjunction of the Lord with the church, and the reciprocal conjunction of the church with the Lord is called marriage (n. 117).

2. Also that the Lord is called Father, and the Church, Mother, (n. 118, 119).

3. That the offspring of the Lord as Husband and Father, and of the Church as Wife and Mother, are all spiritual, and are meant in the spiritual sense of the Word by sons and daughters, sons-in-law and daughters-in-law, and by other names which are those of generation (n. 120).

4. That the spiritual offspring which are born from the marriage of the Lord with the Church are truths, from which come understanding, perception, and thence thought; and goods, from which come love, charity, and affection (n. 121).

5. That from the marriage of good and truth which proceeds and flows in from the Lord, man receives truth, and to this the Lord conjoins good; and that thus the church is formed with man by the Lord (n. 122, 123).

6. That the husband does not represent the Lord and the wife the church; because both together, the husband and his wife make the church (n. 125).

7. Therefore, that in the marriage of angels in the heavens, and of men on earth, the correspondence is not of the husband with the Lord and of the wife with the church (n. 126).

8. But that the correspondence is with marriage love, with semi-nation, prolification, the love of infants, and like things which are in marriages and from them(n 127).

9. That the Word is the medium of conjunction; because it is from the Lord, and thus is the Lord (n. 128).

10. That the church is from the Lord, and is with those who come to Him, and live according to His commandments (n. 129).

11. That marriage love is according to the state of the church, because it is according to the state of wisdom with man (n. 130).

12. And that, because the church is from the Lord marriage love also is from Him (n. 131).

On the chaste and the non-chaste (n. 138-156)

1. That chaste and non-chaste are [only] predicated of marriages, and of such things as pertain to marriage (n. 139, 140).

2. That chaste is predicated only of monogamic marriages, or those of one man with one wife (n. 141).

3. That only Christian marriage love is chaste (n. 142).

4. That true marriage love is chastity itself (n 143).

5. That all the delights of  true marriage love, even the ultimate, (n. 144).

6. That with those who become spiritual from the Lord, marriage love is purified more and more, and becomes chaste (n. 145, 146).

7. That chastity arises through the total renunciation of scortations, from religion (n. 147-149).

8. That chastity cannot be predicated of infants; nor of boys and girls; nor of young men and virgins before they feel the love of the sex with themselves (n 150).

9. That chastity cannot be predicated of those born eunuchs; nor of those made eunuchs (n. 151a).

10. That chastity cannot be predicated of those who do not believe adulteries to be evils of religion; and still less of those who do not believe adulteries to be hurtful to society (n. 152a).

11. That chastity cannot be predicated of those who abstain from adulteries for various external reasons only (n. 153).

12. That chastity cannot be predicated of those who believe marriages to be unchaste (n 154)

13. That chastity cannot be predicated of those who have renounced marriages by vowing perpetual celibacy, unless there is and remains in them a love of true marriage love (n. 155).

14. That the state of marriage is to be preferred to a state of celibacy (n. 156).

Of the conjunction of souls and minds by marriage, which is meant by the Lord's words, they shall be no more twain, but one flesh (n 156a-181)

1. That there is inherent in each sex, by creation, the faculty and the inclination whereby they are able and desire to be conjoined as into one (n. 157).

2. That marriage love conjoins two souls and thence two minds into one (n. 158).

3. That the will of the wife conjoins itself with the understanding of the man; and hence the understanding of the man with the will of the wife (n. 159).

4. That the inclination to unite the man to herself is constant and perpetual with the wife; but with the man it is inconstant and alternating (n. 160).

5. That conjunction is inspired into the man by the wife according to her love; and is received by the man according to his wisdom (n. 161).

6. That this conjunction is effected successively from the first days of marriage; and with those who are in true marriage love it is effected more and more inwardly to eternity (n. 162).

7. That 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).

8. That for the sake of this conjunction as an end, to the wife is given a perception of the husband's affections, and also consummate prudence in moderating them (n. 166).

9. That wives hide this perception with them, and conceal it from their husbands, for reasons which are necessities; in order that marriage love, friendship, and confidence, and thus the blessedness of living together and happiness of life, may be confirmed (n. 167).

10. That this perception is the wisdom of the wife; that it cannot be with the man; and that the rational wisdom of the man cannot be with the wife (n. 168).

11. That the wife is constantly thinking about the inclination of the man to herself with the purpose of conjoining him to herself (n. 169).

12. That the wife conjoins herself to the man by applications to the desires of his will (n. 170).

13. That the wife is conjoined to her man through the sphere of life going forth from her love(n 171).

14. That the wife is conjoined to the husband by the appropriation of the powers of his manhood; but that this takes place according to their mutual spiritual love(n. 172).

15. That the wife thus receives into herself the image of her husband, and from this perceives, sees, and feels his affections (n. 173).

16. That there are duties proper to the man, and duties proper to the wife; and that the wife cannot enter into the duties proper to the man, nor the man into the duties proper to the wife, and rightly perform them (n. 174, 175).

17. That these duties also, according to mutual aid, conjoin the two into one; and at the same time make one house (n. 176).

18. That married partners, according to the above mentioned conjunctions, become one man more and more (n. 177).

19. That they who are in true marriage love feel themselves a united man, and as one flesh (n. 178).

20. That true marriage love regarded in itself is a union of souls, a conjunction of minds, and an effort to conjunction in bosoms, and thence in the body (n. 179).

21. That the states of this love are innocence, peace, tranquility, inmost friendship, full confidence, and mutual desire of heart to do each other every good; and from these come blessedness, happiness, joy, pleasure, and from their eternal fruition, heavenly felicity (n. 180).

22. That these things can by no means be except in the marriage of one man with one wife (n. 181).

On the change of state of the life by marriage, with men and with women (n. 184-206)

1. That the state of man's life is continually changing, from infancy even to the end of life, and afterwards to eternity (n. 185).

2. That in like manner the internal form of man changes, which is that of the spirit (n. 186).

3. That these changes are of one kind with men, and of another kind with women; because men are by creation forms of knowledge, intelligence, and wisdom, and women are forms of the love of these with men (n. 187).

4. That with men there is elevation of the mind into superior light; and with women there is elevation of the mind into superior heat; and that the woman feels the delights of her heat in the man's light (n. 188, 189).

5. That the states of life, with men and with women, are of one kind before marriage, and of another kind after marriage (n. 190).

6. That with married partners the states of life after marriage are changed, and succeed one after another according to the conjunctions of their minds by marriage love (n. 191).

7. That marriages also induce other forms upon the souls and minds (n. 192).

8. That the woman is actually formed into a wife, according to the description in the Book of Creation (n. 193).

9. That this formation is effected by the wife, in secret ways; and that this is meant by the woman being created while the man slept (n. 194).

10. That this formation by the wife is effected by the conjunction of her will with the internal will of the man .(n. 195).

11. To the end that the wills of both may become one, and thus that the two may be made one man (n 196).

12. That this formation is effected through the appropriation of the husband's affections (n 197).

13. That this formation is effected through the reception of propagations of the soul of the husband, with the delight arising from the fact that she wills to be the love of her husband's wisdom (n. 198).

14. That the virgin is thus formed into a wife, and the young man into a husband (n. 199).

15. That in the marriage of one man with one wife between whom there is true marriage love, the wife becomes more and more a wife, and the husband more and more a husband (n. 200).

16. That thus also their forms are successively perfected and ennobled from the interior (n. 201).

17. That the offspring born of two who are in true marriage love derive from their parents the true marriage of good and truth, from which they have an inclination and faculty, if a son, for perceiving the things that are of wisdom, if a daughter, for loving what wisdom teaches (n. 202-205).

18. That this comes to pass because the soul of the offspring is from the father, and its clothing from the mother (n. 206)

Universals concerning marriages (n. 209-230)

1. That the sense proper to marriage love is the sense of touch (n. 210).

2. That with those who are in true marriage love the faculty of becoming wise increases; but with those who are not in marriage love it decreases (n 211, 212).

3. That with those who are in true marriage love the happiness of dwelling together increases; but with those who are not in marriage love it decreases (n. 213).

4. That with those who are in ltrue marriage love conjunction of minds and therewith friendship increases; but with those who are not in marriage love the latter with the former decreases (n. 214).

5. That they who are in true marriage continually will to be one man (homo); but they that are not in marriage love will to be two (n. 215).

6. That they who are in true marriage love truly look to the eternal; but reversely with those that are not in marriage love (n. 216).

7. That marriage love resides with chaste wives; and yet their love depends on the husbands (n. 216a).

8. That wives love the bonds of marriage if only the men love them (n. 217).

9. That the intelligence of woman in itself is unassuming, refined, peaceful, yielding, gentle, and tender; but the intelligence of man, in itself, is grave, harsh, hard, daring, fond of unrestrained liberty (n. 218).

10. That wives are in no excitation, as men are; but with them there is a state of preparation for reception (n. 219).

11. That men have ability according to their love of propagating truths, and according to their love of performing uses (n. 220).

12. That determinations are at the good pleasure of the husband (n. 221).

13. That there is a marriage sphere which flows in from the Lord through heaven into all things and everything of the universe, even to its ultimates (n. 222).

14. That this sphere is received by the female sex, and through this is transmitted to the male sex (n. 223).

15. That where there is true marraige love this sphere is received by the wife, and by the husband only through the wife (n. 224).

16. That where there is no marriage love this sphere is indeed received by the wife, but not by the husband through her (n. 225).

17. That there may be marriage love with one of the married partners, and not at the same time with the other(n. 226).

18. That there are various similitudes and various dissimilitudes, both internal and external (n. 227).

19. That various similitudes can be conjoined, but not with dissimilitudes (n. 228).

20. That the Lord provides similitudes for those who desire marriage love; and if not given on earth, He provides them in the heavens (n. 229).

21. That according to deficiency and loss of marriage love man approaches the nature of a beast (n. 230).

Of the causes of colds, separations, and divorces in marriages (n. 234-260)

1. That there is spiritual heat and that there is spiritual cold; and spiritual heat is love and spiritual cold is deprivation of love (n. 235).

2. That spiritual cold in marriages is disunion of souls and disjunction of minds, whence come indifference, discord, contempt, loathing, and aversion; which lead at length with many to separation from bed, chamber, and house (n. 236).

3. That the causes of colds in their successions are numerous, some internal, some external, and some adventitious (n. 237).

4. That the internal causes of colds are from religion (n. 238, 239).

5. That of the internal causes of colds the first is the rejection of religion by both (n. 240).

6. That the second of the internal causes of colds is, that one has religion and the other has not (n. 241).

7. That the third of the internal causes of cold is, that one is of one religion and the other of another (n. 242).

8. That the fourth of the internal causes of cold is, imbued falsity of religion (n 243).

9. That the causes above named are causes of internal cold, but with many not at the same time of external cold (n. 244, 245).

10. That the external causes of cold are also numerous; and that of these the first is dissimilitude of dispositions and manners (n. 246).

11. That the second of the external causes of cold is, that marriage love is believed to be one with scortatory love, except that by law this is illicit and that is licit (n 247).

12. That the third of the external causes of cold is, a striving for pre-eminence between partners (n. 248).

13. That the fourth of the external causes of cold is, no determination to any pursuit or business, whence comes wandering lust (n. 249).

14. That the fifth of the external causes of cold is, inequality of station and condition in matters external (n. 250).

15. That the causes of separations are also several (n. 251).

16. That the first cause of legitimate separation is a vitiated condition of mind (n. 252).

17. That the second cause of legitimate separation is a vitiated condition of the body (n. 253).

18. That the third cause of legitimate separation is, impotence before marriage (n. 254).

19. That adultery is the cause of divorce (n. 255).

20. That there are also adventitious causes of cold, and that of these the first is, the being common, from being continually permitted (n. 256).

21. That of the adventitious causes of cold the second is, that cohabitation with the married partner from covenant and law, seems constrained, and not free (n. 257).

22. That of the adventitious causes of cold the third is, affirmation by the wife, and talk by her about love (n 258).

23. That of the adventitious causes of cold the fourth is, the thought of the man, by day and by night, about the wife, that she is willing; and on the other hand, the thought by the wife about the man, that he is not willing (n 259).

24. That as is the cold in the mind, so is it also in the body; and according to the increase of that cold the externals of the body also are closed (n. 260).

Of the causes of apparent love, friendship, and favor in marriages (n 271-292)

1. That in the natural world almost all can be conjoined as to external affections, but not as to internal affections if these disagree and appear (n. 272).

2. That in the spiritual world all are conjoined according to internal affections, and not according to external unless these act with the internal as one (n. 273).

3. That the affections according to which matrimony is commonly contracted in the world are external (n. 274).

4. But that if there are not internal affections within, which conjoin the minds matrimony is loosened in the house (n. 275).

5. That nevertheless matrimony, m the world, is to continue to the end of life (n. 276).

6. That in cases of matrimony in which internal affections do not conjoin, there are external affections which simulate internal, and which consociate (n. 277).

7. That from these come apparent love, apparent friendship, and favor, between consorts (n. 278).

8. That these appearances are marriage simulations which are laudable, because useful and necessary (n. 279).

9. That these marriage simulations, with a spiritual man conjoined with a natural man, savor of judgment (n. 280).

10. That these marriage simulations, with a natural man savor of prudence, for various causes (n. 281).

11. That they, are for the sake of amendment, and for accommodation (n. 282).

12. That they are for the sake of preserving order in domestic affairs, and for mutual aid (n. 283).

13. That they are for the sake of unanimity in the care of infants, and in respect to children (n. 284).

14. That they are for the sake of peace in the house (n. 285).

15. That they are for the sake of reputation out of the house (n. 286).

16. That they are for the sake of various favors expected from the consort, or from his or her kindred, and thus for fear of the loss of them (n. 287).

17. That they are for the sake of having blemishes excused, and thus for avoidance of disgrace (n. 288).

18. That they are for the sake of reconciliations (n. 289).

19. That if on the part of the wife favor does not cease when faculty ceases with the man, there may spring up a friendship simulating. marriage friendship as they grow old (n. 290).

20. That there are different kinds of apparent love and friendship between married partners of whom one is subjugated and is therefore subject to the other (n. 291).

21. That there are infernal marriages in the world, between consorts who inwardly are the bitterest enemies and outwardly like most intimate friends (n. 292).

Concerning betrothals and nuptials (n. 295-314)

1. That selection belongs to the man, and not to the woman (n. 296).

2. That the man ought to court and solicit the woman respecting marriage with him, and not the reverse (n 297).

3. That the woman ought to consult with her parents or those who are in the place of parents, and then deliberate with herself before she consents (n. 298, 299).

4. That after declaration of consent pledges are to be given (n. 300).

5. That consent is to be strengthened and confirmed by a solemn betrothal (n. 301).

6. That by the, betrothal each is prepared for marriage love (n. 302).

7. That by betrothal the mind of the one is conjoined to the mind of the other, so that a marriage of the spirit may be effected before, that of the body takes place (n. 303).

8. That it is so with those who think chastely concerning marriages, but not with those who think unchastely about them (n. 304).

9. That during the time of betrothal it is not permissible to be bodily conjoined (n. 305).

10. That when the time of betrothal is completed the nuptials ought to take place (n. 306).

11. That before the celebration of the nuptials a marriage covenant is to be entered into in the presence of witnesses (n. 307) .

12. That the marriage ought to be consecrated by a priest (n. 308).

13. That the nuptials ought to be celebrated with festivity (n. 309)

14. That after the nuptials the marriage of the spirit becomes also of the body, and thus full (n. 310)

15. That this is the order of marriage love, with its modes from its first heat to its first torch (n. 311)

16. That marriage love precipitated without order and its modes, burns out the marrows and is consumed (n. 312).

17. That the states of mind of each, proceeding in successive order, flow into the state of marriage; and yet in one manner with the spiritual, and in another with the natural (n 313).

18. Because there is a successive order and a simultaneous order, and the latter is from the former and according to it (n. 314).

Concerning repeated marriages (n. 317-325)

1. That whether to contract matrimony again after the death of a consort depends on the preceding marriage love (n. 318).

2. That whether to contract matrimony again after the death of a consort depends also on the state of marriage in which they had lived (n. 319).

3. That with those who had not true marriage love nothing stands in the way and hinders their contracting matrimony again (n. 320).

4. That those who have lived together in true marriage love do not wish to marry again, unless for reasons apart from marriage love (n. 321).

5. a man with a widow (n. 322).

6. Also, that the state of marriage of a widower with a virgin is different from that of a widower with a widow (n. 323).

7. That the varieties and diversities of these marriages, as to love and its attributes, exceed all number (n. 324).

8. That the state of a widow is more grievous than the state of a widower (n. 325).

Concerning polygamy (n. 332-352)

1. That there cannot be true marriage love except with one wife; consequently neither can there be true marriage friendship, confidence, potency, and such a conjunction of minds that the two may be one flesh (n. 333, 334).

2. That thus it is only with one wife that there can be the celestial beatitudes, the spiritual satisfactions, and the natural delights which from the beginning have been provided for those who are in true marraige love (n. 335).

3. That all these cannot be given except by the Lord only; and they are not given to others than those who come to Him alone, and live according to His commandments, (n. 336).

4. Consequently, that there cannot be true marriage love except with those who are of the Christian Church (n. 337).

5. That this is the reason why it is not permitted a Christian to marry more than one wife (n. 338).

6. That if a Christian marries more than one wife he commits not only natural adultery, but also spiritual adultery (n. 339).

7. That the Israelitish nation were permitted to marry more wives than one because with them there was not a Christian Church, and they could not therefore have true marriage love (n. 340).

8. That the Mohammedans at this day are permitted to marry more wives than one because they do not acknowledge the Lord Jesus Christ to be one with Jehovah the Father, and thus as the God of heaven and earth, and therefore cannot receive true marriage love (n. 341).

9. That the Mohammedan heaven is outside the Christian heaven; and that it is divided into two heavens, a lower and a higher; and that none are elevated into their higher heaven but those who renounce concubines and live with one wife, and acknowledge our Lord as equal with God the Father, to whom is given dominion over heaven and earth (n. 342-344).

10. That polygamy is lasciviousness (n 345).

11. That with polygamists there cannot be marriage chastity, purity, and holiness (n. 346).

12. That a polygamist, so long as he remains a polygamist, cannot become spiritual (n. 347).

13. That polygamy is not a sin with those with whom it is from religion (n 348).

14. That polygamy is not a sin with those who are in ignorance concerning the Lord (n. 349, 350).

15. That of these, they are saved, although polygamists, who acknowledge a God, and from religion live according to the civil laws of justice (n. 351)

16. But that none from either of these heavens can be consociated civil laws of justice with the angels in the Christian heavens (n. 352).

Concerning jealousy (n. 357-379)

1. That regarded in itself zeal is the fire of love burning (n. 358)

2. That the burning or flame of that love, which is zeal, spiritual burning or flame, arising from an infestation and assault of the love (n. 359-361).

3. That the zeal of a man is such as his love is, thus of one kind with him whose love is good, and of another kind with him whose love is evil (n. 362)

4. That the zeal of a good love and the zeal of an evil alike in externals, but in internals they are altogether unlike (n. 363, 364).

5. That the zeal of a good love, in its internals, conceals love and friendship; but that the zeal of an evil love in its internals conceals hatred and vindictiveness (n. 365, 366).

6. That the zeal of marriage love is called jealousy (n. 367).

7. That jealousy is as a flaming fire against those who infest the love with a married partner; and that it is as a horrible fear of a loss of that love (n. 368).

8. That there is spiritual jealousy with monogamists, and natural with polygamists (n. 369, 370).

9. That jealousy with married partners who tenderly love each other is a just grief, from sound reason, lest marriage love be divided and thus perish (n 371, 372).

10. That with married partners who do not love each jealousy is from several causes; with some from a variety of infirmities (n. 373-375).

11. That with some there is no jealousy, also from various causes (n. 376).

12. That there is also jealousy for concubines, but not of such kind as for wives (n. 377).

13. That there is jealousy also among beasts, and among birds (n. 378).

14. That jealousy with men and husbands is of another kind than with women and wives (n.. 379).

On the conjunction of marriage love with the love of infants (n. 385-414)

1. That two universal spheres proceed from the Lord, for the conservation of the universe in the state created; one of these is the sphere of procreating, and the other the sphere of protecting what is procreated (n. 386).

2. That these two universal spheres make one with the sphere of marriage love and the sphere of the love of infants (n. 387).

3. That these two spheres inflow into all things of heaven, and into all things of the world, universally and singly, from first things to last (n. 388-390).

4. That the sphere of love of infants is a sphere of protection and support of those who cannot protect and sustain themselves (n. 391).

5. That this sphere affects the evil as well as the good, and disposes every one to love, protect, and sustain his offspring, from his own love (n. 392).

6. That this sphere principally affects the female sex, thus mothers; and the male sex, or fathers, from them (n. 393).

7. That this sphere is also a sphere of innocence and peace (n. 394).

8. That the sphere of innocence inflows into infants, and through them into the parents and affects them (n. 395).

9. That it also flows into the souls of parents and conjoins itself with the same sphere with infants; and that it is insinuated especially by the touch (n. 396, 397).

10. That in the degree in which innocence recedes with infants, affection also is remitted, and conjunction, and this successively even to separation (n. 398).

11. That the rational state of innocence and peace with parents towards infants is, that they know and can do nothing of themselves, but from others, especially from the father and mother; and that this state successively passes away, as they know and are able to act of themselves and not from them (n. 399).

12. That the sphere of the love of procreating progresses in order from the end through causes into effects, and forms periods, through which creation is preserved in the state foreseen and provided (n. 400, 401).

13. That the love of infants descends, and does not ascend (n. 402).

14. That wives have one state of love before conception and another after it, even to the bringing forth (n. 403).

15. That marriage love is conjoined with the love of infants with parents, by causes spiritual and hence natural (n. 404).

16. That the love of infants is of one kind with spiritual married partners, and of another with natural (n. 405-407).

17. That with the spiritual the love is from the interior or prior, but with the natural it is from, the exterior or posterior (n. 408).

18. That it is owing to this that the love exists with married partners who mutually love each other, and also with married partners who do not love each other at all (n. 409).

19. That the love of infants remains after death, especially with women (n. 410).

20. That infants are educated by them under the auspices of the Lord, and increase in stature and in intelligence, as in the world (n. 411, 412).

21. That it is there provided by the Lord that the innocence of infancy with them becomes the innocence of wisdom (n. 413, 414).

The pleasures of insanity pertaining to scortatory love.

On the opposition of scortatory love and marriage love (n. 423-443)

1. That the quality of scortatory love is not known unless the quality of marriage love is known (n. 424).

2. That scortatory love is opposite to marriage love (n. 425).

3. That scortatory love is opposite to marriage love just as the natural man, regarded in himself, is opposite to the spiritual man (n. 426).

4. That scortatory love is opposite to marriage love just as the intermarriage of the evil and the false is opposite to the marriage of good and truth (n. 427, 428).

5. That scortatory love is therefore opposite to marriage love just as hell is opposite to heaven (n. 429).

6. That the uncleanness of hell is from scortatory love; and that the cleanness of heaven is from marriage love (n. 430).

7. Likewise uncleanness in the church; and cleanness there, (n. 431).

8. That scortatory love makes man more and more not man (homo), and man not a man (vir) and that marriage love makes man more and more man (homo) and more and more a man (vir) (n. 432, 433).

9. That there is a sphere of scortatory love, and a sphere of marriage love (n. 434).

10. That the sphere of scortatory love comes up out of hell, and that the sphere of marriage love comes down from heaven (n. 435)

11. That in each world these two spheres meet each other, but do not conjoin themselves (n. 436).

12. That between these two spheres there is an equilibrium, and in this is man (n. 437).

13. That man is able to turn himself to whichever sphere he pleases, but that in so far as he turns himself to the one he turns himself away from the other (n. 438).

14. That each sphere carries delights with it (n. 439).

15. That the delights of scortatory love begin from the flesh, and that they are of the flesh even in the spirit; but that the delights of marriage love begin in the spirit, and that they are of the spirit even in the flesh (n 440, 441).

16. That the delights (jucunditates) of scortatory love are pleasures of insanity; and that the delights (jucunditates) of marriage love are the delights (delitiae) of wisdom (n. 442, 443).

On fornication (n. 444-460)

1. That fornication is of the love of the sex (n. 445).

2. That the love of the sex, from which is fornication, has its beginning when a youth begins to think and act from his own understanding, and the voice of his speech begins to become masculine (n. 446).

3. That fornication is of the natural man (n. 447).

4. That fornication is lust, but not the lust of adultery (n. 448, 449).

5. That with some the love of the sex cannot without harm be totally restrained from going forth into fornication (n. 450).

6. That for this reason in populous cities brothels are tolerated (n. 451).

7. That fornication is light in so far as it looks to marriage love and prefers it (n 452).

8. That the lust of fornicating is grievous in the degree that it looks to adultery (n 453).

9. That the lust of fornicating is the more grievous as it inclines towards a desire for varieties, and towards a desire for defloration (n. 454).

10. That the sphere of the lust of fornicating, as it is in its beginning, is intermediate between the sphere of scortatory love and the sphere of marriage love, and makes the equilibrium (n. 455).

11. That care should be taken lest by immoderate and inordinate fornications marriage love should be destroyed (n. 456).

12. Inasmuch as the marriage of one man with one wife is the precious treasure of human life, and the repository of the Christian religion (n. 457, 458).

13. That with those who for various causes cannot yet enter into marriage, and on account of salacity cannot control their lusts, it is possible that this marriage may be preserved if the love of the sex be confined to one mistress (n. 459).

14. That pellicacy is to be preferred to wandering lust, if only it be not entered into with more than one; and not with a virgin or unravished woman; nor with a married woman; and if it be kept apart from marriage love (n. 460).

ON CONCUBINAGE (n. 462-476)

1. That there are two kinds of concubinage, which differ very greatly from each other; one conjointly with a wife; the other apart from a wife (n. 463).

2. That concubinage conjointly with a wife is, to Christians, unlawful and detestable (n. 464).

3. That it is polygamy, which by the Christian world is condemned, and ought to be condemned (n. 465).

4. That it is scortation by which marriage love which is the precious jewel of Christian life, is destroyed (n. 466).

5. That concubinage apart from the wife, when engaged in for legitimate, just, and truly weighty causes, is not unlawful (n. 467).

6. That the legitimate causes of this concubinage are the legitimate causes of divorce while the wife is, nevertheless, retained at home (n. 468, 469).

7. That the just causes of this concubinage are the just causes of separation from the bed (n. 470).

8. That the weighty causes of this concubinage are real, and not real (n 471).

9. That the weighty causes are real which are from what is just (n. 472, 473).

10. That weighty causes not real are such as are not from what is just, although from an appearance of what is just (n. 474).

11. That those who from legitimate, just, and really weighty causes are in this concubinage may at the same time be in marriage love (n. 475).

12. That while this concubinage lasts actual conjunction with the wife is not lawful (n. 476).

On adulteries, and the kinds and degrees of them (n. 478-499)

1. That there are three kinds of adulteries, simple, double, and triple (n. 479).

2. That simple adultery is that of an unmarried man with the wife of another, or of an unmarried woman with the husband of another (n. 480, 481).

3. That double adultery is that of a husband with the wife of another, or the converse (n. 482, 483).

4. That triple adultery, is that with blood relations (n. 484).

5. That there are four degrees of adulteries, according to which the predications, inculpations, and after death, the imputations of them are made (n. 485).

6. That adulteries of the first degree are adulteries of ignorance, committed by those who do not yet, or who cannot, take counsel of the understanding and thereby restrain them (n. 486).

7. That adulteries committed by such are mild (n. 487).

8. That adulteries of the second degree are adulteries from lust, which are committed by those who indeed are able to consult the understanding, yet, for contingent causes at those moments cannot (n. 488).

9. That adulteries committed by these are imputable according as the understanding afterwards favors them, or does not favor them (n. 489).

10. That adulteries of the third degree are adulteries of the reason),

11. committed by those who by the understanding confirm that the are not evils of sin (n. 490).

12. That adulteries committed by these are grievous according to their confirmations (n. 491). That adulteries of the fourth degree are adulteries of the will, committed by those who regard them as allowable and pleasing, and not of so much account as to make it worth while to consult the understanding about them (n. 492).

13. That adulteries committed by these are most grievous, and are imputed to them as evils of purpose; and they are deeply seated as guilt (n. 493).

14. That adulteries of the third and the fourth degree are evils of sin according to the measure and the quality of the understanding and the will in them, whether they are committed in act or are not committed in act (n. 494).

15. That adulteries from purpose of the will, and adulteries from confirmation of the understanding render men natural, sensual, and corporeal (n. 495, 496).

16. And this to such a degree that they cast away from them all things of the church and of religion (n. 497).

17. That nevertheless they are still possessed of human rationality, like others (n. 498).

18. But that they use this rationality when they are in externals, but when in their internals they abuse it (n. 499).

On the lust of defloration (n. 501-505)

1. Respecting the state of a virgin or of a woman before marriage, and after marriage (n. 502).

2. That virginity is the crown of chastity, and the token of marriage love (n. 503).

3. That defloration without the purpose of marriage is the infamous act of a robber (n. 504).

4. That the lot after death of those who have confirmed with themselves that the lust of defloration is not an evil of sin is grievous (n. 505).

On the lust of varieties (n. 506-510)

1. That by the lust of varieties is meant, the lust of scortation altogether unrestrained (n. 507).

2. That this lust is a love of he sex and at the same time a loathing of it (n. 508).

3. That this lust altogether annihilates marriage love with them (n. 509).

4. That their lot after death is miserable, since the inmost of life is wanting in them (n. 510).

On the lust of violation (n. 511, 512)

On the lust of seducing innocences (n. 513, 514)

On the correspondence of scortations with the violation of spiritual marriage (n. 515-520)

On the imputation of each love, scortatory and marriage (n. 523-531)

1. That to every one after death is imputed the evil in which he is; likewise the good (n. 524).

2. That the transcription of the good of one into another is impossible (n. 525).

3. That imputation, if such a transcription is meant by it, is an idle word (n. 526).

4. That the evil of every one is imputed according to the quality of his will, and according to the quality of his understanding (n. 527-529).

5. That in this wise scortatory love is imputed to any one (n. 530).

6. That marriage love is imputed to any one in like manner (n. 531).

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