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, conjugial 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 conjugial 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
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
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 love truly conjugial (n. 57-82)
1. That there is love truly conjugial; 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
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.
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 conjugial love from the marriage of good and truth (n.
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 conjugial 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 conjugial love is of the internal or spiritual man and is
therefore peculiar to man (n. 95).
8. That with man conjugial 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 conjugial love
but is its first; thus it is as the external natural in which the
internal spiritual is implanted (n 98).
10. That while conjugial 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
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,
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.
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.
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 conjugial 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 conjugial 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 conjugial 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 the Christian conjugial is chaste (n. 142).
4. That love truly conjugial is chastity itself (n 143).
5. That all the delights of love truly conjugial, even the ultimate, (n.
6. That with those who become spiritual from the Lord, conjugial 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 a life truly conjugial (n. 155).
14. That the state of marriage is to be preferred to a state of celibacy
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 conjugial love conjoins two souls and thence two minds into one
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 love truly conjugial 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
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 conjugial
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 love truly conjugial feel themselves a united
man, and as one flesh (n. 178).
20. That love truly conjugial 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,
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 conjugial love (n. 191).
7. That marriages also induce other forms upon the souls and minds (n.
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
love truly conjugial, 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 love truly conjugial
derive from their parents the conjugial 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
Universals concerning marriages (n. 209-230)
1. That the sense proper to conjugial love is the sense of touch (n.
2. That with those who are in love truly conjugial the faculty of
becoming wise increases; but with those who are not in conjugial love
it decreases (n 211, 212).
3. That with those who are in love truly conjugial the happiness of
dwelling together increases; but with those who are not in conjugial
love it decreases (n. 213).
4. That with those who are in love truly conjugial conjunction of minds
and therewith friendship increases; but with those who are not in
conjugial love the latter with the former decreases (n. 214).
5. That they who are in love truly conjugial continually will to be one
man (homo); but they that are not in conjugial love will to be two (n.
6. That they who are in love truly conjugial look to the eternal; but
reversely with those that are not in conjugial love (n. 216).
7. That conjugial 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.
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.
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.
13. That there is a conjugial 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 love truly conjugial this sphere is received by
the wife, and by the husband only through the wife (n. 224).
16. That where there is no conjugial love this sphere is indeed
received by the wife, but not by the husband through her (n. 225).
17. That there may be conjugial 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 conjugial
love; and if not given on earth, He provides them in the heavens (n.
21. That according to deficiency and loss of conjugial 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.
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 conjugial
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.
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
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 conjugial simulations which are laudable,
because useful and necessary (n. 279).
9. That these conjugial simulations, with a spiritual man conjoined with
a natural man, savor of judgment (n. 280).
10. That these conjugial 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.
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.
conjugial 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 conjugial 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 conjugial 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 conjugial love, with its modes from its
first heat to its first torch (n. 311)
16. That conjugial 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 conjugial 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 love truly conjugial nothing stands in
the way and hinders their contracting matrimony again (n. 320).
4. That those who have lived together in love truly conjugial do not
wish to marry again, unless for reasons apart from conjugial love (n.
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 love truly conjugial except with one wife;
consequently neither can there be true conjugial 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 love truly
conjugial (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 love truly conjugial 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 love truly conjugial (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 love truly conjugial (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 conjugial 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
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
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
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 conjugial 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 conjugial 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.
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 conjugial love with the love of infants (n.
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
conjugial 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
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
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 conjugial 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
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,
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 conjugial love (n.
1. That the quality of scortatory love is not known unless the quality
of conjugial love is known (n. 424).
2. That scortatory love is opposite to conjugial love (n. 425).
3. That scortatory love is opposite to conjugial love just as the
natural man, regarded in himself, is opposite to the spiritual man (n.
4. That scortatory love is opposite to conjugial 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 conjugial 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 conjugial 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 conjugial 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 conjugial
love (n. 434).
10. That the sphere of scortatory love comes up out of hell, and that
the sphere of conjugial 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
conjugial 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 conjugial 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
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.
7. That fornication is light in so far as it looks to conjugial 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.
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 conjugial love, and makes the equilibrium (n. 455).
11. That care should be taken lest by immoderate and inordinate
fornications conjugial love should be destroyed (n. 456).
12. Inasmuch as the conjugial of one man with one wife is the precious
treasure of human life, and the repository of the Christian religion (n.
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 conjugial 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 conjugial
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
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 the conjugial 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.
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
9. That the weighty causes are real which are from what is just (n. 472,
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 conjugial 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
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,
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.
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
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 conjugial
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 conjugial love with them (n.
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 conjugial (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
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 conjugial love is imputed to any one in like manner (n. 531).