The Delights of Wisdom Pertaining to Conjugial Love Part 7

224. XV. WHERE THERE IS LOVE TRULY CONJUGIAL, THIS SPHERE IS RECEIVED BY THE WIFE, AND ONLY THROUGH HER BY THE HUSBAND. That this sphere, with those who are in love truly conjugial, is received by the husband only through the wife, is at this day an arcanum; and yet in itself it is not an arcanum, because the bridegroom and new-married husband may know this; is he not affected conjugially by whatever proceeds from the bride and new-married wife, but not at that time by what proceeds from others of the s.e.x? The case is the same with those who live together in love truly conjugial. And since everyone, both man and woman, is encompa.s.sed by his own sphere of life, densely on the breast, and less densely on the back, it is manifest whence it is that husbands who are very fond of their wives, turn themselves to them, and in the day-time regard them with complacency; and on the other hand, why those who do not love their wives, turn themselves away from them, and in the day-time regard them with aversion. By the reception of the conjugial sphere by the husband only through the wife, love truly conjugial is known and distinguished from that which is spurious, false, and cold.

225. XVI. WHERE THERE IS LOVE NOT CONJUGIAL, THIS SPHERE IS RECEIVED INDEED BY THE WIFE, BUT NOT BY THE HUSBAND THROUGH HER. This conjugial sphere flowing into the universe is in its origin divine; in its progress in heaven with the angels it is celestial and spiritual; with men it is natural, with beasts and birds animal, with worms merely corporeal, with vegetables it is void of life; and moreover in all its subjects it is varied according to their forms. Now as this sphere is received immediately by the female s.e.x, and mediately by the male, and as it is received according to forms, it follows, that this sphere, which in its origin is holy, may in the subjects be turned into what is not holy, yea may be even inverted into what is opposite. The sphere opposite to it is called meretricious with such women, and adulterous with such men; and as such men and women are in h.e.l.l, this sphere is from thence: but of this sphere there is also much variety, and hence there are several species of it; and such a species is attracted and appropriated by a man (_vir_) as is agreeable to him, and as is conformable and correspondent with his peculiar temper and disposition.

From these considerations it may appear, that the man who does not love his wife, receives that sphere from some other source than from his wife; nevertheless it is a fact, that it is also inspired by the wife, but without the husband's knowing it, and while he grows warm.

226. XVII. LOVE TRULY CONJUGIAL MAY EXIST WITH ONE OF THE MARRIED PARTNERS, AND NOT AT THE SAME TIME WITH THE OTHER. For one may from the heart devote himself to chaste marriage, while the other knows not what chaste marriage is; one may love the things which are of the church, but the other those which are of the world alone: as to their minds, one may be in heaven, the other in h.e.l.l; hence there may be conjugial love with the one, and not with the other. The minds of such, since they are turned in a contrary direction, are inwardly in collision with each other; and if not outwardly, still, he that is not in conjugial love, regards his lawful consort as a tiresome old woman; and so in other cases.

227. XVIII. THERE ARE VARIOUS SIMILITUDES AND DISSIMILITUDES, BOTH INTERNAL AND EXTERNAL, WITH MARRIED PARTNERS. It is well known, that between married partners there are similitudes and dissimilitudes, and that the external appear, but not the internal, except after some time of living together, to the married partners themselves, and by indications to others; but it would be useless to mention each so that they might be known, since several pages might be filled with an account and description of their varieties. Similitudes may in part be deduced and concluded from the dissimilitudes on account of which conjugial love is changed into cold; of which we shall speak in the following chapter.

Similitudes and dissimilitudes in general originate from connate inclinations, varied by education, connections, and persuasions that have been imbibed.

228. XIX. VARIOUS SIMILITUDES CAN BE CONJOINED, BUT NOT WITH DISSIMILITUDES. The varieties of similitudes are very numerous, and differ more or less from each other; but still those which differ may in time be conjoined by various things, especially by accommodations to desires, by mutual offices and civilities, by abstaining from what is unchaste, by the common love of infants and the care of children, but particularly by conformity in things relating to the church; for things relating to the church effect a conjunction of similitudes differing interiorly, other things only exteriorly. But with dissimilitudes no conjunction can be effected, because they are antipathetical.

229. XX. THE LORD PROVIDES SIMILITUDES FOR THOSE WHO DESIRE LOVE TRULY CONJUGIAL, AND IF NOT ON EARTH, HE YET PROVIDES THEM IN HEAVEN. The reason of this is, because all marriages of love truly conjugial are provided by the Lord. That they are from him, may be seen above, n. 130, 131; but in what manner they are provided in heaven, I have heard thus described by the angels: The divine providence of the Lord extends to everything, even to the minutest particulars, concerning marriages and in marriages, because all the delights of heaven spring from the delights of conjugial love, as sweet waters from the fountain-head; and on this account it is provided that conjugial pairs be born; and that they be continually educated to their several marriages under the Lord's auspices, neither the boy nor the girl knowing anything of the matter; and after a stated time, when they both become marriageable, they meet in some place as by chance, and see each other, and in this case they instantly know, as by a kind of instinct, that they are a pair, and by a kind of inward dictate think within themselves, the youth, that she is mine, and the maiden, that he is mine; and when this thought has existed some time in the mind of each, they accost each other from a deliberate purpose, and betroth themselves. It is said, as by chance, by instinct, and by dictate; and the meaning is, by divine providence; since, while the divine providence is unknown, it has such an appearance; for the Lord opens internal similitudes, so that they may see themselves.

230. XXI. A MAN (_h.o.m.o_) ACCORDING TO THE DEFICIENCY AND LOSS OF CONJUGIAL LOVE, APPROACHES TO THE NATURE OF A BEAST. The reason of this is, because so far as a man (_h.o.m.o_) is in conjugial love, so far he is spiritual, and so far as he is spiritual, so far he is a man (_h.o.m.o_); for a man is born to a life after death, and attains the possession thereof in consequence of having in him a spiritual soul, and is capable of being elevated thereto by the faculty of his understanding; if in this case his will, from the faculty also granted to it, is elevated at the same time, he lives after death the life of heaven. The contrary comes to pa.s.s, if he is in a love opposite to conjugial love; for so far as he is in this opposite love, so far he is natural; and a merely natural man is like a beast as to l.u.s.ts and appet.i.tes, and to their delights; with this difference only, that he has the faculty of elevating his understanding into the light of wisdom, and also of elevating his will into the heat of celestial love. These faculties are never taken away from airy man (_h.o.m.o_); therefore the merely natural man, although as to concupiscences and appet.i.tes and their delights, he is like a beast, still lives after death, but in a state corresponding to his past life. From these considerations it may appear that a man, according to the deficiency of conjugial love, approaches to the nature of a beast. This position may seem to be contradicted by the consideration, that there are a deficiency and loss of conjugial love with some who yet are men (_homines_); but the position is meant to be confined to those who make light of conjugial love from a principle of adulterous love, and who therefore are in such deficiency and loss.

231. To the above I shall add THREE MEMORABLE RELATIONS. FIRST. I once heard loud exclamations, which issued from the h.e.l.ls, with a noise as if they bubbled up through water: one to the left hand, in these words, "O HOW JUST!" another to the right, "O HOW LEARNED!" and a third from behind, "O HOW WISE!" and as I was in doubt whether there are also in h.e.l.l persons of justice, learning, and wisdom, I was impressed with a strong desire of seeing what was the real case; and a voice from heaven said to me, "You shall see and hear." I therefore in spirit went out of the house, and saw before me an opening, which I approached; and looked down; and lo! there was a ladder, by which I descended: and when I was down, I observed a level country set thick with shrubs, intermixed with thorns and nettles; and on my asking, whether this was h.e.l.l, I was told it was the lower earth next above h.e.l.l. I then continued my course in a direction according to the exclamations in order; first to those who exclaimed, "O HOW JUST!" where I saw a company consisting of such as in the world had been judges influenced by friends.h.i.+p and gifts; then to the second exclamation, "O HOW LEARNED!" where I saw a company of such as in the world had been reasoners; and lastly to the third exclamation, "O HOW WISE!" where I saw a company such as in the world had been confirmators. From these I returned to the first, where there were judges influenced by friends.h.i.+p and gifts, and who were proclaimed "Just." On one side I saw as it were an amphitheatre built of brick, and covered with black slates; and I was told that they called it a tribunal. There were three entrances to it on the north, and three on the west, but none on the south and east; a proof that their decisions were not those of justice, but were arbitrary determinations. In the middle of the amphitheatre there was a fire, into which the servants who attended threw torches of sulphur and pitch; the light whereof, by its vibrations on the plastered walls, presented pictured images of birds of the evening and night; but both the fire and the vibrations of light thence issuing, together with the forms of the images thereby produced, were representations that in their decisions they could adorn the matter of any debate with colored dyes, and give it a form according to their own interest. In about half an hour I saw some old men and youths in robes and cloaks, enter the amphitheatre, who, laying aside their caps, took their seats at the tables, in order to sit in judgement. I heard and perceived with what cunning and ingenuity, under the impulse of prejudice in favor of their friends, they warped and inverted judgement so as to give it an appearance of justice, and this to such a degree, that they themselves saw what was unjust as just, and on the other hand what was just as unjust. Such persuasions respecting the points to be decided upon, appeared from their countenances, and were heard from their manner of speaking. I then received ill.u.s.tration from heaven, from which I perceived how far each point was grounded in right or not; and I saw how industriously they concealed what was unjust, and gave it a semblance of what was just; and how they selected some particular statute which favored their own side of the question, and by cunning reasonings warped the rest to the same side. After judgement was given, the decrees were conveyed to their clients, friends and favorers, who, to recompense them for their services, continued to shout, "O HOW JUST, O HOW JUST!" After this I conversed respecting them with the angels of heaven, and related to them some of the things I had seen and heard. The angels said to me, "Such judges appear to others to be endowed with a most extraordinary acuteness of intellect; when yet they do not at all see what is just and equitable. If you remove the prejudices of friends.h.i.+p in favor of particular persons, they sit mute in judgement like so many statues, and only say, 'I acquiesce, and am entirely of your opinion on this point.' This happens because all their judgements are prejudices; and prejudice with partiality influences the case in question from beginning to end. Hence they see nothing but what is connected with their friend's interest; and whatever is contrary thereto, they set aside; or if they pay any attention to it, they involve it in intricate reasonings, as a spider wraps up its prey in a web, and make an end of it; hence, unless they follow the web of their prejudice, they see nothing of what is right. They were examined whether they were able to see it, and it was discovered that they were not. That this is the case, will seem wonderful to the inhabitants of your world; but tell them it is a truth that has been investigated by the angels of heaven. As they see nothing of what is just, we in heaven regard them not as men but as monsters, whose heads are const.i.tuted of things relating to friends.h.i.+p, their b.r.e.a.s.t.s of those relating to injustice, their feet of those which relate to confirmation, and the soles of the feet of those things which relate to justice, which they supplant and trample under foot, in case they are unfavorable to the interests of their friend. But of what quality they appear to us from heaven, you shall presently see; for their end is at hand." And lo! at that instant the ground was cleft asunder, and the tables fell one upon another, and they were swallowed up, together with the whole amphitheatre, and were cast into caverns, and imprisoned. It was then said to me, "Do you wish to see them where they now are?" And lo! their faces appeared as of polished steel, their bodies from the neck to the loins as graven images of stone clothed with leopards' skins, and their feet like snakes: the law books too, which they had arranged in order on the tables, were changed into packs of cards: and now, instead of sitting in judgement, the office appointed to them is to prepare vermilion and mix it up into a paint, to bedaub the faces of harlots and thereby turn them into beauties.

After seeing these things, I was desirous to visit the two other a.s.semblies, one of which consisted of mere reasoners, and the other of mere confirmators; and it was said to me, "Stop awhile, and you shall have attendant angels from the society next above them; by these you will receive light from the Lord and will see what will surprise you."

232. THE SECOND MEMORABLE RELATION. After some time I heard again from the lower earth voices exclaiming as before, "O HOW LEARNED! O HOW WISE!" I looked round to see what angels were present; and lo! they were from the heaven immediately above those who cried out, "O HOW LEARNED!"

and I conversed with them respecting the cry, and they said, "Those learned ones are such as only reason _whether a thing be so or not_, and seldom think _that it is so_; therefore, they are like winds which blow and pa.s.s away, like the bark about trees which are without sap, or like sh.e.l.ls about almonds without a kernel, or like the outward rind about fruit without pulp; for their minds are void of interior judgement, and are united only with the bodily senses; therefore unless the senses themselves decide, they can conclude nothing; in a word, they are merely sensual, and we call them REASONERS. We give them this name, because they never conclude anything, and make whatever they hear a matter of argument, and dispute whether it be so, with perpetual contradiction.

They love nothing better than to attack essential truths, and so to pull them in pieces as to make them a subject of dispute. These are those who believe themselves learned above the rest of the world." On hearing this account, I entreated the angels to conduct me to them: so they led me to a cave, from which there was a flight of steps leading to the earth below. We descended and followed the shout, "O HOW LEARNED!" and lo!

there were some hundreds standing in one place, beating the ground with their feet. Being at first surprised at this sight, I inquired the reason of their standing in that manner and beating the ground with the soles of their feet, and said, "They may thus by their feet make holes in the floor." At this the angel smiled and said, "They appear to stand in this manner, because they never think on any subject that it is so, but only whether it is so, and dispute about it; and when the thinking principle proceeds no further than this, they appear only to tread and trample on a single clod, and not to advance." Upon this I approached the a.s.sembly, and lo! they appeared to me to be good-looking men and well dressed; but the angels said, "This is their appearance when viewed in their own light; but if light from heaven flows in, their faces are changed, and so is their dress;" and so it came to pa.s.s: they then appeared with dark faces, and dressed in black sackcloth; but when this light was withdrawn, they appeared as before. I presently entered into conversation with some of them, and said, "I heard the shout of a crowd about you, '_O how learned!_' may I be allowed therefore to have a little conversation with you on subjects of the highest learning?" they replied, "Mention any subject, and we will give you satisfaction." I then asked, "What must be the nature of that religion by which a man is saved?" They said, "We will divide this subject into several parts; and we cannot answer it until we have concluded on its subdivisions. The first inquiry shall be, Whether religion be anything? the second, Whether there be such a thing as salvation or not? the third, Whether one religion be more efficacious than another? the fourth, Whether there be a heaven and a h.e.l.l? the fifth, Whether there be eternal life after death?" besides many more inquiries. Then I desired to know their opinion concerning the first article of inquiry, Whether religion be anything? They began to discuss the subject with abundance of arguments, whether there be any such thing as religion, and whether what is called religion be anything? I requested them to refer it to the a.s.sembly, and they did so; and the general answer was, that the proposition required so much investigation that it could not be finished within the evening.

I then asked. "Can you finish it within the year?" and one of them said, "Not within a hundred years:" so I observed, "In the mean while you are without religion;" and he replied, "Shall it not be first demonstrated whether there be such a thing as religion, and whether what is called religion be anything? if there be such a thing, it must be also for the wise; if there be no such thing, it must he only for the vulgar. It is well known that religion is called a bond; but it is asked, for whom? if it be only for the vulgar, it is not anything in itself; if it be likewise for the wise, it is something." On hearing these arguments, I said to them, "There is no character you deserve less than that of being learned; because all your thoughts are confined to the single inquiry, whether a thing be, and to canva.s.s each side of the question. Who can become learned, unless he know something for certain, and progressively advance into it, as a man in walking progressively advances from step to step, and thereby successively arrives at wisdom! If you follow any other rule, you make no approach to truths, but remove them more and more out of sight. To reason only whether a thing be, is it not like reasoning about a cap or a shoe, whether they fit or not, before they are put on? and what must be the consequence of such reasoning, but that you will not know whether anything exist, yea, whether there be any such thing as salvation, or eternal life after death; whether one religion be more efficacious than another, and whether there be a heaven and a h.e.l.l?

On these subjects you cannot possibly think at all, so long as you halt at the first step, and beat the sand at setting out, instead of setting one foot before another and going forward. Take heed to yourselves, lest your minds, standing thus without in a state of indetermination, should inwardly harden and become statues of salt, and yourselves friends of Lot's wife." With these words I took my leave, and they being indignant threw stones after me; and then they appeared to me like graven images of stone, without any human reason in them. On my asking the angels concerning their lot, they said, "Their lot is, that they are cast down into the deep, into a wilderness, where they are forced to carry burdens; and in this case, as they are no longer capable of rational conversation, they give themselves up to idle prattle and talk, and appear at a distance like a.s.ses that are heavily laden."

233. THE THIRD MEMORABLE RELATION. After this one of the angels said, "Follow me to the place where they exclaim, 'O HOW WISE!' and you shall see prodigies of men; you shall see faces and bodies, which are the faces and bodies of a man, and yet they are not men." I said, "Are they beasts then?" he replied, "They are not beasts, but beast-men; for they are such as cannot at all see whether truth be truth or not, and yet they can make whatever they will to be truth. Such persons with us are called CONFIRMATORS." We followed the vociferation, and came to the place; and lo! there was a company of men, and around them a crowd, and in the crowd some of n.o.ble blood, who, on hearing that they confirmed whatever they said, and favored themselves with such manifest consent, turned, and said, "O HOW WISE!" But the angel said to me, "Let us not go to them, but call one out of the company." We called him and went aside with him, and conversed on various subjects; and he confirmed every one of them, so that they appeared altogether as true; and we asked him, whether he could also confirm the contrary? he said, "As well as the former." Then he spoke openly and from the heart, and said, "What is truth? Is there anything true in the nature of things, but what a man makes true? Advance any proposition you please, and I will make it to be true." Hereupon I said, "Make this true; That faith is the all of the church." This he did so dexterously and cunningly, that the learned who were standing by admired and applauded him. I afterwards requested him to make it true, That charity is the all of the church; and he did so: and afterwards, That charity is nothing of the church: and he dressed up each side of the question, and adorned it so with appearances, that the bystanders looked at each other, and said, "Is not this a wise man?" But I said, "Do not you know that to live well is charity, and that to believe well is faith? does not he that lives well also believe well?

and consequently, is not faith of charity, and charity of faith? do you not see that this is true?" He replied, "I will make it true, and will then see." He did so, and said, "Now I see it;" but presently he made the contrary to be true, and then said, "I also see that this is true."

At this we smiled and said, "Are they not contraries? how can two contraries appear true?" To this he replied with indignation, "You are mistaken; each is true; since truth is nothing but what a man makes true." There was a certain person standing near, who in the world had been a legate of the first rank. He was surprised at this a.s.sertion, and said, "I acknowledge that in the world something like this method of reasoning prevails; but still you are out of your senses. Try if you can make it to be true, that light is darkness, and darkness light." He replied, "I will easily do this. What are light and darkness but a state of the eye? Is not light changed into shade when the eye comes out of suns.h.i.+ne, and also when it is kept intensely fixed on the sun? Who does not know, that the state of the eye in such a case is changed, and that in consequence light appears as shade; and on the other hand, when the state of the eye is restored, that shade appears as light? Does not an owl see the darkness of night as the light of day, and the light of day as the darkness of night, and also the sun itself as an opaque and dusky globe? If any man had the eyes of an owl, which would he call light and which darkness? What then is light but the state of the eye?

and if it be a state of the eye, is not light darkness, and darkness light? therefore each of the propositions is true." Afterwards the legate asked him to make this true, That a raven is white and not black; and he replied, "I will do this also with ease;" and he said, "Take a needle or razor, and lay open the feathers or quills of a raven; are they not white within? Also remove the feathers and quills, and look at its skin; is it not white? What is the blackness then which envelops it but a shade, which ought not to determine the raven's color? That blackness is merely a shade. I appeal to the skilful in the science of optics, who will tell you, that if you pound a black stone or gla.s.s into fine powder, you will see that the powder is white." But the legate replied, "Does not the raven appear black to the sight?" The confirmator answered, "Will you, who are a man, think in any case from appearance?

you may indeed say from appearance, that a crow is black, but you cannot think so; as for example, you may speak from the appearance and say that the sun rises, advances to its meridian alt.i.tude, and sets; but, as you are a man, you cannot think so; because the sun stands unmoved and the earth only changes its position. The case is the same with the raven; appearance is appearance; and say what you will, a raven is altogether and entirely white; it grows white also as it grows old; and this I have seen." We next requested him to tell us from his heart, whether he was in joke, or whether he really believed that nothing is true but what a man makes true? and he replied, "I swear that I believe it." Afterwards the legate asked him, whether he could make it true that he was out of his senses; and he said, "I can; but I do not choose: who is not out of his senses?" When the conversation was thus ended, this universal confirmator was sent to the angels, to be examined as to his true quality; and the report they afterwards made was, that he did not possess even a single grain of understanding; because all that is above the rational principle was closed in him, and that alone which is below was open. Above the rational principle is heavenly light, and below it is natural light; and this light is such that it can confirm whatever it pleases; but if heavenly light does not flow into natural light, a man does not see whether any thing true is true, and consequently neither does he see that any thing false is false. To see in either case is by virtue of heavenly light in natural light; and heavenly light is from the G.o.d of heaven, who is the Lord; therefore this universal confirmator is not a man or a beast, but a beast-man. I questioned the angel concerning the lot of such persons, and whether they can be together with those who are alive, since every one has life from heavenly light, and from this light has understanding. He said, that such persons when they are alone, can neither think nor express their thoughts, but stand mute like machines, and as in a deep sleep; but that they awake as soon as any sound strikes their ears: and he added, that those become such, who are inmostly wicked; into these no heavenly light can flow from above, but only somewhat spiritual through the world, whence they derive the faculty of confirming. As he said this, I heard a voice from the angels who had examined the confirmation, saying to me, "From what you have now heard form a general conclusion." I accordingly formed the following: "That intelligence does not consist in being able to confirm whatever a man pleases, but in being able to see that what is true is true, and what is false is false." After this I looked towards the company where the confirmators stood, and where the crowd about them shouted, "_O how wise!_" and lo! a dusky cloud covered them, and in the cloud were owls and bats on the wing; and it was said to me, "The owls and bats flying in the dusky cloud, are correspondences and consequent appearances of their thoughts; because confirmations of falsities so as to make them appear like truths, are represented in this world under the forms of birds of night, whose eyes are inwardly illuminated by a false light, from which they see objects in the dark as if in the light. By such a false spiritual light are those influenced who confirm falses until they seem as truths, and afterwards are said and believed to be truths: all such see backwards, and not forwards."

ON THE CAUSES OF COLDNESS, SEPARATION, AND DIVORCE IN MARRIAGES.

234. In treating here on the causes of coldness in marriages, we shall treat also at the same time on the causes of separation, and likewise of divorce, because they are connected; for separations come from no other source than from coldnesses, which are successively inborn after marriage, or from causes discovered after marriage, from which also coldness springs; but divorces come from adulteries; for these are altogether opposite to marriages; and opposites induce coldness, if not in both parties, at least in one. This is the reason why the causes of coldness, separations, and divorces, are brought together into one chapter. But the coherence of the causes will be more clearly discerned from viewing them in the following series:--I. _There are spiritual heat and spiritual cold; and spiritual heat is love, and spiritual cold the privation thereof._ II. _Spiritual cold in marriages is a disunion of souls and a disjunction of minds, whence come indifference, discord, contempt, disdain, and aversion; from which, in several cases, at length comes separation as to bed, chamber, and house._ III. _There are several successive causes of cold, some internal, some external, and some accidental._ IV. _Internal causes of cold are from religion._ V. _The first of these causes is the rejection of religion by each of the parties._ VI. _The second is, that one has religion and not the other._ VII. _The third is, that one is of one religion and the other of another._ VIII. _The fourth is the falsity of the religion imbibed._ IX.

_With many, these are causes of internal cold, but not at the same time of external._ X. _There are also several external causes of cold; the first of which is dissimilitude of minds and manners._ XI. _The second is, that conjugial love is believed to be the same as adulterous love, only that the latter is not allowed by law, but the former is._ XII.

_The third is, a striving for pre-eminence between married partners._ XIII. _The fourth is, a want of determination to any employment or business, whence comes wandering pa.s.sion._ XIV. _The fifth is, inequality of external rank and condition._ XV. _There are also causes of separation._ XVI. _The first of them is a vitiated state of mind._ XVII. _The second is a vitiated state of body._ XVIII. _The third is impotence before marriage._ XIX. _Adultery is the cause of divorce._ XX.

_There are also several accidental causes of cold; the first of which is, that enjoyment is common (or cheap), because continually allowed._ XXI. _The second is that living with a married partner, from a covenant and compact, seems to be forced and not free._ XXII. _The third is, affirmation on the part of the wife, and her talking incessantly about love._ XXIII. _The fourth is, the man's continually thinking that his wife is willing; and on the other hand, the wife's thinking that the man is not willing._ XXIV. _As cold is in the mind it is also in the body; and according to the increase of that cold, the externals also of the body are closed._ We proceed to an explanation of each article.

235. I. THERE ARE SPIRITUAL HEAT AND SPIRITUAL COLD; AND SPIRITUAL HEAT IS LOVE, AND SPIRITUAL COLD IS THE PRIVATION THEREOF. Spiritual heat is from no other source than the sun of the spiritual world; for there is in that world a sun proceeding from the Lord, who is in the midst of it; and as it is from the Lord, it is in its essence pure love. This sun appears fiery before the angels, just as the sun of our world appears before men. The reason of its appearing fiery is, because love is spiritual fire. From that sun proceed both heat and light; but as that sun is pure love, the heat thence derived in its essence is love, and the light thence derived in its essence is wisdom; hence it is manifest what is the source of spiritual heat, and that spiritual heat is love.

But we will also briefly explain the source of spiritual cold. It is from the sun of the natural world, and its heat and light. The sun of the natural world was created that its heat and light might receive in them spiritual heat and light, and by means of the atmospheres might convey spiritual heat and light even to ultimates in the earth, in order to produce effects of ends, which are of the Lord in his sun, and also to clothe spiritual principles with suitable garments, that is, with materials, to operate ultimate ends in nature. These effects are produced when spiritual heat is joined to natural heat; but the contrary comes to pa.s.s when natural heat is separated from spiritual heat, as is the case with those who love natural things, and reject spiritual: with such, spiritual heat becomes cold. The reason why these two loves, which from creation are in agreement, become thus opposite, is, because in such case the dominant heat becomes the servant, and _vice versa_; and to prevent this effect, spiritual heat, which from its lineage is lord, then recedes; and in those subjects, spiritual heat grows cold, because it becomes opposite. From these considerations it is manifest that spiritual cold is the privation of spiritual heat. In what is here said, by heat is meant love; because that heat living in subjects is felt as love. I have heard in the spiritual world, that spirits merely natural grow intensely cold while they apply themselves to the side of some angel who is in a state of love; and that the case is similar in regard to the infernal spirits, while heat flows into them out of heaven; and that nevertheless among themselves, when the heat of heaven is removed from them, they are inflamed with great heat.

236. II. Spiritual cold in marriages is a disunion of souls and a disjunction of minds, whence come indifference, discord, contempt, disdain, and aversion; from which, in several cases, at length comes separation as to bed, chamber, and house. That these effects take place with married partners, while their primitive love is on the decline, and becomes cold, is too well known to need any comment. The reason is, because conjugial cold above all others resides in human minds; for the essential conjugial principle is inscribed on the soul, to the end that a soul may be propagated from a soul, and the soul of the father into the offspring. Hence it is that this cold originates there, and successively goes downward into the principles thence derived, and infects them; and thus changes the joys and delights of the primitive love into what is sad and undelightful.

237. III. THERE ARE SEVERAL SUCCESSIVE CAUSES OF COLD, SOME INTERNAL, SOME EXTERNAL, AND SOME ACCIDENTAL. That there are several causes of cold in marriages, is known in the world; also that they arise from many external causes; but it is not known that the origins of the causes lie concealed in the inmost principles, and that from these they descend into the principles thence derived, until they appear in externals; in order therefore that it may be known that external causes are not causes in themselves, but derived from causes in themselves, which, as was said, are in inmost principles, we will first distribute the causes generally into internal and external, and afterwards will particularly examine them.

238. IV. INTERNAL CAUSES OF COLD ARE FROM RELIGION. That the very origin of conjugial love resides in the inmost principles of man, that is, in his soul, is demonstrable to every one from the following considerations alone; that the soul of the offspring is from the father, which is known from the similitude of inclinations and affections, and also from the general character of the countenance derived from the father and remaining with very remote posterity; also from the propagative faculty implanted in souls from creation; and moreover by what is a.n.a.logous thereto in the subjects of the vegetable kingdom, in that there lies hid in the inmost principles of germination the propagation of the seed itself, and thence of the whole, whether it be a tree, a shrub, or a plant. This propagative or plastic force in seeds in the latter kingdom, and in souls in the other, is from no other source than the conjugial sphere, which is that of good and truth, and which perpetually emanates and flows in from the Lord the Creator and Supporter of the universe; concerning which sphere, see above, n. 222-225; and from the endeavour of those two principles, good and truth, therein, to unite into a one.

This conjugial endeavour remains implanted in souls, and conjugial love exists by derivation from it as its origin. That this same marriage, from which the above universal sphere is derived, const.i.tutes the church with man, has been abundantly shewn above in the chapter ON THE MARRIAGE OF GOOD AND TRUTH, and frequently elsewhere. Hence there is all the evidence of rational demonstration, that the origin of the church and of conjugial love are in one place of abode, and in a continual embrace; but on this subject see further particulars above, n. 130, where it was proved, that conjugial love is according to the state of the church with man; thus that it is grounded in religion, because religion const.i.tutes this state. Man also was created with a capacity of becoming more and more interior, and thereby of being introduced or elevated nearer and nearer to that marriage, and thus into love truly conjugial, and this even so far as to perceive a state of its blessedness. That religion is the only means of introduction and elevation, appears clearly from what was said above, namely, that the origin of the church and of conjugial love are in the same place of abode, and in mutual embrace there, and that hence they must needs be conjoined.

239. From what has been said above it follows, that where there is no religion, there is no conjugial love; and that where there is no conjugial love, there is cold. That conjugial cold is the privation of that love, maybe seen above, n. 235; consequently that conjugial cold is also a privation of a state of the church, or of religion. Sufficient evidence of the truth of this may be deduced from the general ignorance that now prevails concerning love truly conjugial. In these times, who knows, and who is willing to acknowledge, and who will not be surprised to hear, that the origin of conjugial love is deduced hence? But the only cause and source of this ignorance is, that, notwithstanding there is religion, still there are not the truths of religion; and what is religion without truths? That there is a want of the truths of religion, is fully shown in the APOCALYPSE REVEALED; see also the MEMORABLE RELATION, n. 566 of that work.

240. V. OF INTERNAL CAUSES OF COLD THE FIRST IS THE REJECTION OF RELIGION BY EACH OF THE PARTIES. Those who reject the holy things of the church from the face to the hinder part of the head, or from the breast to the back, have not any good love; if any proceeds apparently from the body, still there is not any in the spirit. With such persons goods place themselves on the outside of evils, and cover them, as raiment glittering with gold covers a putrid body. The evils which reside within, and are covered, are in general hatreds, and thence intestine combats against everything spiritual; for all things of the church which they reject, are in themselves spiritual; and as love truly conjugial is the fundamental love of all spiritual loves, as was shewn above, it is evident that interior hatred is contrary to it, and that the interior or real love with such is in favor or the opposite, which is the love of adultery; therefore such persons, more than others, will be disposed to ridicule this truth, that every one has conjugial love according to the state of the church; yea, they will possibly laugh at the very mention of love truly conjugial; but be it so; nevertheless they are to be pardoned, because it is as impossible for them to distinguish in thought between the marriage embrace and the adulterous, as it is for a camel to go through the eye of a needle. Such persons, as to conjugial love, are starved with cold more than others. If they keep to their married partners, it is only on account of some of the external causes mentioned above, n. 153, which withhold and bind them. Their interiors of the soul and thence of the mind are more and more closed, and in the body are stopped up; and in this case even the love of the s.e.x is thought little of, or becomes insanely lascivious in the interiors of the body, and thence in the lowest principles of their thought. It is these who are meant in the MEMORABLE RELATION, n. 79, which they may read if they please.

241. VI. OF INTERNAL CAUSES OF COLD THE SECOND IS, THAT ONE OF THE PARTIES HAS RELIGION AND NOT THE OTHER. The reason of this is, because the souls must of course disagree; for the soul of one is open to the reception of conjugial love, while the soul of the other is closed to it. It is closed with the party that has not religion, and it is open with the one that has; hence such persons cannot live together harmoniously; and when once conjugial love is banished, there ensues cold; but this is with the party that has no religion. This cold cannot be dissipated except by the reception of a religion agreeing with that of the other party, if it be true; otherwise, with the party that has no religion, there ensues cold, which descends from the soul into the body, even to the cuticles; in consequence of which he can no longer look his married partner directly in the face, or accost her in a communion of respirations, or speak to her except in a subdued tone of voice, or touch her with the hand, and scarcely with the back; not to mention the insanities which, proceeding from that cold, make their way into the thoughts, which they do not make known; and this is the reason why such marriages dissolve of themselves. Moreover, it is well known, that an impious man thinks meanly of a married partner; and all who are without religion are impious.

242. VII. OF INTERNAL CAUSES OF COLD THE THIRD IS, THAT ONE OF THE PARTIES IS OF ONE RELIGION AND THE OTHER OF ANOTHER. The reason of this is, because with such persons good cannot be conjoined with its corresponding truth; for as was shewn above, the wife is the good of the husband's truth, and he is the truth of the wife's good. Hence of two souls there cannot be made one soul; and hence the stream of that love is closed: and consequently a conjugial principle is entered upon, which has a lower place of abode, and which is that of good with another truth, or of truth with another good than its own, between which there cannot be any harmonious love: hence with the married partner that is in a false religion, there commences a cold, which grows more intense in proportion as he differs from the other party. On a certain time, as I was wandering through the streets of a great city inquiring for a lodging, I entered a house inhabited by married partners of a different religion; being ignorant of this circ.u.mstance, the angels instantly accosted me, and said, "We cannot remain with you in that house; for the married partners who dwell there differ in religion." This they perceived from the internal disunion of their souls.

243. VIII. OF INTERNAL CAUSES OF COLD THE FOURTH IS, THE FALSITY OF THE RELIGION. This is, because falsity in spiritual things either takes away religion or defiles it. It takes it from those with whom genuine truths are falsified; it defiles it, where there are indeed falsities, but not genuine truths, which therefore could not be falsified. In the latter case there may be imputed goods with which those falses may be conjoined by applications from the Lord; for these falses are like various discordant tones, which by artful arrangements and combinations are brought into harmony, and communicate to harmony its agreeableness: in this case some conjugial love is communicable; but with those who have falsified with themselves the genuine truths of the church, it is not communicable. The prevailing ignorance concerning love truly conjugial, or a negative doubting respecting the possibility of the existence of such love, is from persons of the latter description; and from the same source also comes the wild imagination, in the minds of the generality, that adulteries are not evils in a religious point of view.

244. IX. WITH MANY, THE ABOVE-MENTIONED ARE CAUSES OF INTERNAL COLD, BUT NOT AT THE SAME TIME OF EXTERNAL. If the causes above pointed out and confirmed, which are the causes of internal cold, produced similar external cold, as many separations would ensue as there are cases of internal cold, which are as many as there are marriages of those who are in a false or a different religion, or in no religion; respecting whom we have already treated; and yet it is well-known, that many such live together as if they mutually loved and were friendly to each other: but whence this originates, with those who are in internal cold, will be shewn in the following chapter CONCERNING THE CAUSES OF APPARENT LOVE, FRIENDs.h.i.+P, AND FAVOR IN MARRIAGES. There are several causes which conjoin minds (_animos_) but still do not conjoin souls; among these are some of those mentioned above, n. 183; but still cold lies interiorly concealed, and makes itself continually observed and felt. With such married partners the affections depart from each other; but the thoughts, while they come forth into speech and behaviour, for the sake of apparent friends.h.i.+p and favor, are present; therefore such persons know nothing of the pleasantness and delight, and still less of the satisfaction and blessedness of love truly conjugial, accounting them to be little else than fables. These are of the number of those who deduce the origin of conjugial love from the same causes with the nine companies of wise ones a.s.sembled from the several kingdoms of Europe; concerning whom see the MEMORABLE RELATION above, n. 103-114.

245. It may be urged as an objection to what has been proved above, that still the soul is propagated from the father although it is not conjoined to the soul of the mother, yea, although cold residing therein causes separation; but the reason why souls or offspring are nevertheless propagated is, because the understanding of the man is not closed, but is capable of being elevated into the light into which the soul is; but the love of his will is not elevated into the heat corresponding to the light there, except by the life, which makes him from natural become spiritual; hence it is, that the soul is still procreated, but, in the descent, while it becomes seed, it is veiled over by such things as belong to his natural love; from this springs hereditary evil. To these considerations I will add an arcanum from heaven, namely, that between the disjoined souls of two persons, especially of married partners, there is effected conjunction in a middle love; otherwise there would be no conception with men (_homines_). Besides what is here said of conjugial cold, and its place of abode in the supreme region of the mind, see the LAST MEMORABLE RELATION of this chapter, n. 270.

246. X. THERE ARE ALSO SEVERAL EXTERNAL CAUSES OF COLD, THE FIRST OF WHICH IS DISSIMILITUDE OF MINDS AND MANNERS. There are both internal and external similitudes and dissimilitudes. The internal arise from no other source than religion; for religion is implanted in souls, and by them is transmitted from parents to their offspring as the supreme inclination; for the soul of every man derives life from the marriage of good and truth, and from this marriage is the church; and as the church is various and different in the several parts of the world, therefore also the souls of all men are various and different; wherefore internal similitudes and dissimilitudes are from this source, and according to them the conjugial conjunctions of which we have been treating; but external similitudes and dissimilitudes are not of the souls but of minds; by minds (_animos_) we mean the affections and thence the external inclinations, which are princ.i.p.ally insinuated after birth by education, social intercourse, and consequent habits of life; for it is usual to say, I have a mind to do this or that; which indicates an affection and inclination to it. Persuasions conceived respecting this or that kind of life also form those minds; hence come inclinations to enter into marriage even with such as are unsuitable, and likewise to refuse consent to marriage with such as are suitable; but still these marriages, after a certain time of living together, vary according to the similitudes and dissimilitudes contracted hereditarily and also by education; and dissimilitudes induce cold. So likewise dissimilitudes of manners; as for example, an ill-mannered man or woman, joined with a well-bred one; a neat man or woman, joined with a slovenly one; a litigious man or woman, joined with one that is peaceably disposed; in a word, an immoral man or woman, joined with a moral one. Marriages of such dissimilitudes are not unlike the conjunctions of different species of animals with each other, as of sheep and goats, of stags and mules, of turkeys and geese, of sparrows and the n.o.bler kind of birds, yea, as of dogs and cats, which from their dissimilitudes do not consociate with each other, but in the human kind these dissimilitudes are indicated not by faces, but by habits of life; wherefore external colds are from this source.

247. XI. OF EXTERNAL CAUSES OF COLD THE SECOND IS, THAT CONJUGIAL LOVE IS BELIEVED TO BE THE SAME AS ADULTEROUS LOVE, ONLY THAT THE LATTER IS NOT ALLOWED BY LAW, BUT THE FORMER IS. That this is a source of cold, is obvious to reason, while it is considered that adulterous love is diametrically opposite to conjugial love; wherefore when it is believed that conjugial love is the same as adulterous, they both become alike in idea; and in such case a wife is regarded as a harlot, and marriage as uncleanness; the man himself also is an adulterer, if not in body, still in spirit. That hence ensue contempt, disdain, and aversion, between the man and his woman, and thereby intense cold, is an unavoidable consequence; for nothing stores up in itself conjugial cold more than adulterous love; and as adulterous love also pa.s.ses into such cold, it may not undeservedly be called essential conjugial cold.

248. XII. OF EXTERNAL CAUSES OF COLD THE THIRD IS, A STRIVING FOR PRE-EMINENCE BETWEEN MARRIED PARTNERS. This is, because conjugial love princ.i.p.ally respects the union of wills, and the freedom of decision thence arising; both which are ejected from the married state by a striving for pre-eminence or superiority; for this divides and tears wills into pieces, and changes the freedom of decision into servitude.

During the influence of such striving, the spirit of one of the parties meditates violence against the other; if in such case their minds were laid open and viewed by spiritual sight, they would appear like two boxers engaged in combat, and regarding each other with hatred and favor alternately; with hatred while in the vehemence of striving, and with favor while in the hope of dominion, and while under the influence of l.u.s.t. After one has obtained the victory over the other, this contention is withdrawn from the externals, and betakes itself into the internals of the mind, and there abides with its restlessness stored up and concealed. Hence cold ensues both to the subdued party or servant, and to the victor or dominant party. The reason why the latter also suffers cold is, because conjugial love no longer exists with them, and the privation of this love is cold; see n. 235. In the place of conjugial love succeeds heat derived from pre-eminence; but this heat is utterly discordant with conjugial heat, yet it can exteriorly resemble it by means of l.u.s.t. After a tacit agreement between the parties, it appears as if conjugial love was made friends.h.i.+p; but the difference between conjugial and servile friends.h.i.+p in marriages, is like that between light and shade, between a living fire and an _ignis fatuus_, yea, like that between a well-conditioned man and one consisting only of bone and skin.

249. XIII. OF EXTERNAL CAUSES OF COLD THE FOURTH IS, A WANT OF DETERMINATION TO ANY EMPLOYMENT OR BUSINESS, WHENCE COMES WANDERING Pa.s.sION. Man (_h.o.m.o_) was created for use, because use is the continent of good and truth, from the marriage of which proceeds creation, and also conjugial love, as was shewn above. By employment and business we mean every application to uses; while therefore a man is in any employment and business, or in any use, in such case his mind is limited and circ.u.mscribed as in a circle, within which it is successively arranged into a form truly human, from which as from a house he sees various concupiscences out of himself, and by sound reason within exterminates them; consequently also he exterminates the wild insanities of adulterous l.u.s.t; hence it is that conjugial heat remains better and longer with such than with others. The reverse happens with those who give themselves up to sloth and ease; in such case the mind is unlimited and undetermined, and hence the man (_h.o.m.o_) admits into the whole of it everything vain and ludicrous which flows in from the world and the body, and leads to the love thereof; that in this case conjugial love also is driven into banishment, is evident; for in consequence of sloth and ease the mind grows stupid and the body torpid, and the whole man becomes insensible to every vital love, especially to conjugial love, from which as from a fountain issue the activities and alacrities of life. Conjugial cold with such is different from what it is with others; it is indeed the privation of conjugial love, but arising from defect.

250. XIV. OF EXTERNAL CAUSES OF COLD THE FIFTH IS, INEQUALITY OF EXTERNAL RANK AND CONDITION. There are several inequalities of rank and condition, which while parties are living together put an end to the conjugial love which commenced before marriage; but they may all be referred to inequalities as to age, station, and wealth. That unequal ages induce cold in marriage, as in the case of a lad with an old woman, and of a young girl with a decrepit old man, needs no proof. That inequality of station has a similar effect, as in the marriage of a prince with a servant maid, or of an ill.u.s.trious matron with a servant man, is also acknowledged without further proof. That the case is the same in regard to wealth, unless a similitude of minds and manners, and an application of one party to the inclinations and native desires of the other, consociate them, is evident. But in all such cases, the compliance of one party on account of the pre-eminence of station and condition of the other, effects only a servile and frigid conjunction; for the conjugial principle is not of the spirit and heart, but only nominal and of the countenance; in consequence of which the inferior party is given to boasting, and the superior blushes with shame. But in the heavens there is no inequality of age, station, or wealth; in regard to age, all there are in the flower of their youth, and continue so into eternity; in regard to station, they all respect others according to the uses which they perform. The more eminent in condition respect inferiors as brethren, neither do they prefer station to the excellence of use, but the excellence of use to station; also when maidens are given in marriage, they do not know from what ancestors they are descended; for no one in heaven knows his earthly father, but the Lord is the Father of all. The case is the same in regard to wealth, which in heaven is the faculty of growing wise, according to which a sufficiency of wealth is given. How marriages are there entered into, may be seen above, n. 229.

251. XV. THERE ARE ALSO CAUSES OF SEPARATION. There are separations from the bed and also from the house. There are several causes of such separations; but we are here treating of legitimate causes. As the causes of separation coincide with the causes of concubinage, which are treated of in the latter part of this work in their own chapter, the reader is referred thereto that he may see the causes in their order.

The legitimate causes of separation are the following.

252. XVI. THE FIRST CAUSE OF LEGITIMATE SEPARATION IS A VITIATED STATE OF MIND. The reason of this is, because conjugial love is a conjunction of minds; if therefore the mind of one of the parties takes a direction different from that of the other, such conjunction is dissolved, and with the conjunction the love vanishes. The states of vitiation of the mind which cause separation, may appear from an enumeration of them; they are for the most part, the following: madness, frenzy, furious wildness, actual foolishness and idiocy, loss of memory, violent hysterics, extreme silliness so as to admit of no perception of good and truth, excessive stubbornness in refusing to obey what is just and equitable; excessive pleasure in talkativeness and conversing only on insignificant and trifling subjects; an unbridled desire to publish family secrets, also to quarrel, to strike, to take revenge, to do evil, to steal, to tell lies, to deceive, to blaspheme; carelessness about the children, intemperance, luxury, excessive prodigality, drunkenness, uncleanness, immodesty, application to magic and witchcraft, impiety, with several other causes. By legitimate causes we do not here mean judicial causes, but such as are legitimate in regard to the other married partner; separation from the house also is seldom ordained in a court of justice.

253. XVII. THE SECOND CAUSE OF LEGITIMATE SEPARATION IS A VITIATED STATE OF BODY. By vitiated states of body we do not mean accidental diseases, which happen to either of the married partners during their marriage, and from which they recover; but we mean inherent diseases, which are permanent. The science of pathology teaches what these are. They are manifold, such as diseases whereby the whole body is so far infected that the contagion may prove fatal; of this nature are malignant and pestilential fevers, leprosies, the venereal disease, gangrenes, cancers, and the like; also diseases whereby the whole body is so far weighed down, as to admit of no consociability, and from which exhale dangerous effluvia and noxious vapors, whether from the surface of the body, or from its inward parts, in particular from the stomach and lungs; from the surface of the body proceed malignant pocks, warts, pustules, s...o...b..tic phthisic, virulent scab, especially if the face be defiled thereby: from the stomach proceed foul, stinking, rank and crude eructations: from the lungs, filthy and putrid exhalations, arising from imposthumes, ulcers, abcesses, or from vitiated blood or lymph therein.

Besides these there are also various other diseases, as lipothamia, which is a total faintness of body and defect of strength; paralysis, which is a loosing and relaxation of the membranes and ligaments which serve for motion; certain chronic diseases, arising from a loss of the sensibility and elasticity of the nerves, or from too great a thickness; tenacity, and acrimony of the humors; epilepsy; fixed weakness arising from apoplexy; certain phthisical complaints, whereby the body is wasted; the cholic, caeliac affection, rupture, and other like diseases.

254. XVIII. THE THIRD CAUSE OF LEGITIMATE SEPARATION IS IMPOTENCE BEFORE MARRIAGE. The reason why this is a cause of separation is, because the end of marriage is the procreation of children, which cannot take place where this cause of separation operates; and as this is foreknown by the parties, they are deliberately deprived of the hope of it, which hope nevertheless nourishes and strengthens their conjugial love.

255. XIX. ADULTERY IS THE CAUSE OF DIVORCE. There are several reasons for this, which are discernible in rational light, and yet at this day they are concealed. From rational light it may be seen that marriages are holy and adulteries profane; and thus that marriages and adulteries are diametrically opposite to each other; and that when opposites act upon each other, one destroys the other even to the last spark of its life. This is the case with conjugial love, when a married person commits adultery from a confirmed principle, and thus from a deliberate purpose. With those who know anything of heaven and h.e.l.l, these things are more clearly discernible by the light of reason: for they know that marriages are in and from heaven, and that adulteries are in and from h.e.l.l, and that these two cannot be conjoined, as heaven cannot be conjoined with h.e.l.l, and that instantly, if they are conjoined with man (_h.o.m.o_), heaven recedes, and h.e.l.l enters. Hence then it is, that adultery is the cause of divorce; wherefore the Lord saith, that "_whosoever shall put away his wife, except for wh.o.r.edom, and shall marry another, committeth adultery_," Matt. xix. 9. He saith, if, except for wh.o.r.edom, he shall put away his wife, and marry another, he committeth adultery; because putting away for this cause is a plenary separation of minds, which is called divorce; whereas other kinds of putting away, grounded in their particular causes are separations, of which we have just treated; after these, if another wife is married, adultery is committed; but not so after a divorce.

256. XX. THERE ARE ALSO SEVERAL ACCIDENTAL CAUSES OF COLD; THE FIRST OF WHICH IS, THAT ENJOYMENT IS COMMON (OR CHEAP), BECAUSE CONTINUALLY ALLOWED. The reason why this consideration is an accidental cause of cold is, because it exists with those who think lasciviously respecting marriage and a wife, but not with those who think holily respecting marriage, and securely respecting a wife. That from being common (or cheap) in consequence of being continually allowed, even joys become indifferent, and also tiresome, is evident from the case of pastimes and public shows, musical entertainments, dancing, feasting, and the like, which in themselves are agreeable, because vivifying. The case is the same with the intimacy and connection between married partners, especially between those who have not removed the unchaste love of the s.e.x from the love which they bear to each other; and when they think of enjoyment's being common (or cheap) in consequence of being continually allowed, they think vainly in the absence of the faculty of enjoyment.

That this consideration is to such persons a cause of cold is self-evident. It is called accidental, because it joins inward cold as a cause, and ranks on its side as a reason. To remove the cold arising from this circ.u.mstance, it is usual with wives, from the prudence implanted in them, to offer resistance to what is allowable. But the case is altogether otherwise with those who think chastely respecting wives; wherefore with the angels the consideration of enjoyment's being common in consequence of being continually allowed, is the very delight of their souls, and contains their conjugial love; for they are continually in the delight of that love, and in its ultimates according to the presence of their minds uninterrupted by cares, thus from the decisions of the judgement of the husbands.

257. XXI. OF ACCIDENTAL CAUSES OF COLD THE SECOND IS, THAT LIVING WITH A MARRIED PARTNER, FROM A COVENANT AND CONTRACT, SEEMS FORCED AND NOT FREE. This cause operates only with those with whom conjugial love in the inmost principles is cold; and since it unites with internal cold, it becomes an additional or accidental cause. With such persons, extra-conjugial love, arising from consent and the favor thereof, is interiorly in heat; for the cold of the one is the heat of the other; which, if it is not sensibly felt, is still within, yea, in the midst of cold; and unless it was thus also within, there would be no reparation.

This heat is what const.i.tutes the force or compulsion, which is increased in proportion as, by one of the parties, the covenant grounded in agreement and the contract grounded in what is just, are regarded as bonds not to be violated; it is otherwise if those bonds a