83. There are both internal and external origins of conjugial love, and several of each; nevertheless there is but one inmost or universal origin of all. That this origin is the marriage of good and truth, shall be demonstrated in what now follows. The reason why no one heretofore has deduced the origin of that love from this ground, is, because it has never yet been discovered that there is any union between good and truth; and the reason why this discovery has not been made, is, because good does not appear in the light of the understanding, as truth does, and hence the knowledge of it conceals itself and evades every inquiry: and as from this circumstance good is as it were unknown, it was impossible for any one to conjecture that any marriage subsisted between it and truth: yea, before the rational natural sight, good appears so different from truth, that no conjunction between them can be supposed. That this is the case, may be seen from common discourse whenever they are mentioned; as when it is said, "This is good," truth is not at all thought of; and when it is said, "This is true," neither is good at all thought of; therefore at this day it is believed by many, that truth is one thing and good another; and by many also, that a man is intelligent and wise, and thereby a man (homo), according to the truths which he thinks, speaks, writes, and believes, and not at the same time according to goods. That nevertheless there is no good without truth, nor any truth without good, consequently that there is an eternal marriage between them; also that this marriage is the origin of conjugial love, shall now be shewn and explained in the following order: I. Good and truth are the universals of creation, and thence are in all created things; but they are in created subjects according to the form of each. II. There is neither solitary good nor solitary truth, but in all cases they are conjoined. III. There is the truth of good, and from this the good of truth; or truth grounded in good, and good grounded in that truth: and in those two principles is implanted from creation an inclination to join themselves together into a one. IV. In the subjects of the animal kingdom, the truth of good, or truth grounded in good, is male (or masculine); and the good of that truth, or good grounded in that truth, is female (or feminine). V. From the influx of the marriage of good and truth from the Lord, the love of the sex and conjugial love are derived. VI. The love of the sex belongs to the external or natural man, and hence it is common to every animal. VII. But conjugial love belongs to the internal or spiritual man; and hence this love is peculiar to man. VIII. With man conjugial love is in the love of the sex as a gem in its matrix. IX. The love of the sex with man is not the origin of conjugial love, but its first rudiment; thus it is like an external natural principle, in which an internal spiritual principle is implanted. X. During the implantation of conjugial love, the love of the sex inverts itself and becomes the chaste love of the sex. XI. The male and the female were created to be the essential form of the marriage of good and truth. XII. They are that form in their inmost principles, and thence in what is derived from those principles, in proportion as the interiors of their minds are opened. We will now proceed to the explanation.

84. I. GOOD AND TRUTH ARE THE UNIVERSALS OF CREATION, AND THENCE ARE IN ALL CREATED THINGS; BUT THEY ARE IN CREATED SUBJECTS ACCORDING TO THE FORM OF EACH. The reason why good and truth are the universals of creation, is, because these two are in the Lord God the Creator; yea, they are himself; for he is essential divine good and essential divine truth. But this enters more clearly into the perception of the understanding, and thereby into the ideas of thought, if instead of good we say love, and instead of truth we say wisdom: consequently that in the Lord God the Creator there are divine love and divine wisdom, and that they are himself; that is, that he is essential love and essential wisdom; for those two are the same as good and truth. The reason of this is, because good has relation to love, and truth to wisdom; for love consists of goods, and wisdom truths. As the two latter and the two former are one and the same, in the following pages we shall sometimes speak of the latter and sometimes of the former, while by both the same is understood. This preliminary observation is here made, lest different meanings should be attached to the expressions when they occur in the following pages.

85. Since therefore the Lord God the Creator is essential love and essential wisdom, and from him was created the universe, which thence is as a work proceeding from him, it must needs be, that in all created things there is somewhat of good and of truth from him; for whatever is done and proceeds from any one, derives from him a certain similarity to him. That this is the case, reason also may see from the order in which all things in the universe were created; which order is, that one exists for the sake of another, and that thence one depends upon another, like the links of a chain: for all things are for the sake of the human race, that from it the angelic heaven may exist, through which creation returns to the Creator himself, in whom it originated: hence there is a conjunction of the created universe with its Creator, and by conjunction everlasting conservation. Hence it is that good and truth are called the universals of creation. That this is the case, is manifested to every one who takes a rational view of the subject: he sees in every created thing something which relates to good, and something which relates to truth.

86. The reason why good and truth in created subjects are according to the form of each, is, because every subject receives influx according to its form. The conservation of the whole consists in the perpetual influx of divine good and divine truth into forms created from those principles; for thereby subsistence or conservation is perpetual existence or creation. That every subject receives influx according to its form, may be illustrated variously; as by the influx of heat and light from the sun into vegetables of every kind; each of which receives influx according to its form; thus every tree and shrub according to its form, every herb and every blade of grass according to its form: the influx is alike into all; but the reception, which is according to the form, causes every species to continue a peculiar species. The same thing may also be illustrated by the influx into animals of every kind according to the form of each. That the influx is according to the form of every particular thing, may also be seen by the most unlettered person, if he attends to the various instruments of sound, as pipes, flutes, trumpets, horns, and organs which give forth a sound from being blown alike, or from a like influx of air, according to their respective forms.

87. II. THERE IS NEITHER SOLITARY GOOD NOR SOLITARY TRUTH. BUT IN ALL CASES THEY ARE CONJOINED. Whoever is desirous from any of the senses to acquire an idea respecting good, cannot possibly find it without the addition of something which exhibits and manifests it: good without this is a nameless entity; and this something, by which it is exhibited and manifested, has relation to truth. Pronounce the term good only, and say nothing at the same time of this or that thing with which it is conjoined; or define it abstractedly, or without the addition of anything connected with it; and you will see that it is a mere nothing, and that it becomes something with its addition; and if you examine the subject with discernment, you will perceive that good, without some addition, is a term of no predication, and thence of no relation, of no affection, and of no state; in a word, of no quality. The case is similar in regard to truth, if it be pronounced and heard without what it is joined with: that what it is joined with relates to good, may be seen by refined reason. But since goods are innumerable, and each ascends to its greatest, and descends to its least, as by the steps of a ladder, and also, according to its progression and quality, varies its name, it is difficult for any but the wise to see the relation of good and truth to their objects, and their conjunction in them. That nevertheless there is not any good without truth, nor any truth without good, is manifest from common perception, provided it be first acknowledged that every thing in the universe has relation to good and truth; as was shewn in the foregoing article, n. 84, 85. That there is neither solitary good nor solitary truth, may be illustrated and at the same time confirmed by various considerations; as by the following: that there is no essence without a form, nor any form without an essence; for good is an essence or esse; and truth is that by which the essence is formed and the esse exists. Again in a man (homo) there are the will and the understanding. Good is of the will, and truth is of the understanding; and the will alone does nothing but by the understanding; nor does the understanding alone do anything but from the will. Again, in a man there are two fountains of bodily life, the heart and the lungs. The heart cannot produce any sensitive and moving life without the respiring lungs; neither can the lungs without the heart. The heart has relation to good, and the respiration of the lungs to truth: there is also a correspondence between them. The case is similar in all the things of the mind and of the body belonging to him; but we have not leisure to produce further confirmations in this place; therefore the reader is referred to the ANGELIC WISDOM CONCERNING THE DIVINE PROVIDENCE, n. 3-16, where this subject is more fully confirmed and explained in the following order: I. That the universe with all its created subjects, is from the divine love by the divine wisdom; or, what is the same thing, from the divine good by the divine truth. II. That the divine good and the divine truth proceed as a one from the Lord. III. That this one, in a certain image, is in every created thing. V. That good is not good, only so far as it is united with truth; and that truth is not truth, only so far as it is united with good. VII. That the Lord doesn't suffer that any thing should be divided; wherefore a man must either be in good and at the same time in truth, or in evil and at the same time in falsehood: not to mention several other considerations.

88. III. THERE IS THE TRUTH OF GOOD, AND FROM THIS THE GOOD OF TRUTH; OR TRUTH GROUNDED IN GOOD, AND GOOD GROUNDED IN THAT TRUTH; AND IN THOSE TWO PRINCIPLES IS IMPLANTED FROM CREATION AN INCLINATION TO JOIN THEMSELVES TOGETHER INTO A ONE. It is necessary that some distinct idea be acquired concerning these principles; because on such idea depends all knowledge respecting the essential origin of conjugial love: for, as will be seen presently, the truth of good, or truth grounded on good, is male (or masculine), and the good of truth, or good grounded in that truth, is female (or feminine): but this may be comprehended more distinctly, if instead of good we speak of love, and instead of truth we speak of wisdom; which are one and the same, as may be seen above, n. 84. Wisdom cannot exist with a man but by means of the love of growing wise; if this love be taken away, it is altogether impossible for him to become wise. Wisdom derived from this love is meant by the truth of good, or by truth grounded in good: but when a man has procured to himself wisdom from that love, and loves it in himself, or himself for its sake, he then forms a love which is the love of wisdom, and is meant by the good of truth, or by good grounded in that truth. There are therefore two loves belonging to a man, whereof one, which is prior, is the love of growing wise; and the other, which is posterior, is the love of wisdom: but this latter love if it remains with man, is an evil love, and is called self-conceit, or the love of his own intelligence. That it was provided from creation, that this love should be taken out of the man, lest it should destroy him, and should be transferred to the woman, for the effecting of conjugial love, which restores man to integrity, will be confirmed in the following pages. Something respecting those two loves, and the transfer of the latter to the woman, may be seen above, n. 32, 33, and in the preliminary MEMORABLE RELATION, n. 20. If therefore instead of love is understood good, and instead of wisdom truth, it is evident, from what has been already said, that there exists the truth of good, or truth grounded in good, and from this the good of truth, or good grounded in that truth.

89. The reason why in these two principles there is implanted from creation an inclination to join themselves together into a one, is because the one was formed from the other; wisdom being formed from the love of growing wise, or truth being formed from good; and the love of wisdom being formed from that wisdom, or the good of truth from that truth; from which formation it may be seen, that there is a mutual inclination to re-unite themselves, and to join themselves together into a one. This effect takes place with men who are in genuine wisdom, and with women who are in the love of that wisdom in the husband; thus with those who are in love truly conjugial. But concerning the wisdom which ought to exist with the man, and which should be loved by the wife, more will be said in what follows.

90. IV. IN THE SUBJECT OF THE ANIMAL KINGDOM THE TRUTH OF GOOD, OR TRUTH GROUNDED IN GOOD, IS MALE (OR MASCULINE); AND THE GOOD OF THAT TRUTH, OR GOOD GROUNDED IN THAT TRUTH, IS FEMALE (OR FEMININE). That from the Lord, the Creator and Supporter of the universe, there flows a perpetual union of love and wisdom, or a marriage of good and truth, and that created subjects receive the influx, each according to its form, was shewn above, n. 84-86: but that the male from this marriage, or from that union, receives the truth of wisdom, and that the good of love from the Lord is conjoined thereto according to reception, and that this reception takes place in the intellect, and that hence the male is born to become intellectual, reason, by its own light, may discover from various particulars respecting him, especially from his affection, application, manners, and form. It is discoverable from his AFFECTION, which is the affection of knowing, of understanding, and of growing wise; the affection of knowing takes place in childhood, the affection of understanding in youth and in the entrance upon manhood, and the affection of growing wise takes place from the entrance upon manhood even to old age; from which it is evident, that his nature or peculiar temper is inclinable to form the intellect; consequently that he is born to become intellectual: but as this cannot be effected except by means of love, therefore the Lord adjoins love to him according to his reception; that is, according to his intention in desiring to grow wise. The same is discoverable from his APPLICATION, which is to such things as respect the intellect, or in which the intellect is predominant; several of which relate to public offices and regard the public good. The same is discoverable too from his MANNERS, which are all grounded in the intellect as a ruling principle; in consequence whereof the actions of his life, which are meant by manners, are rational; and if not, still he is desirous they should appear so; masculine rationality is also discernible in every one of his virtues. Lastly, the same is discoverable from his FORM, which is different and totally distinct from the female form; on which subject see also what was said above, n. 33. Add to this, that the principle of prolification is in him, which is derived from the intellect alone; for it is from truth grounded in good in the intellect: that the principle of prolification is from this source may be seen in the following pages.

91. But that the female is born to be a subject of the will (ut sit voluntaria), yet a subject of the will as grounded in the intellectual principle of the man, or what is the same, to be the love of the man's wisdom, because she was formed through his wisdom, (on which subject see above, n. 88, 89,) may also appear from the female's affection, application, manners, and form. From her AFFECTION, which is the affection of loving knowledge, intelligence, and wisdom; nevertheless not in herself but in the man; and thus of loving the man: for the man (vir) cannot be loved merely on account of his form, in that he appears as a man (homo), but on account of the talent with which he is gifted, which causes him to be a man. From her APPLICATION; in that it is to such manual works as knitting, needlework, and the like, serving for ornament, both to decorate herself and to exalt her beauty: and moreover from her application to various domestic duties, which connect themselves with the duties of men, which, as was said, relate to public offices. They are led to these duties from an inclination to marriage, that they may become wives, and thereby one with their husbands. That the same is also discoverable from their MANNERS and FORM, needs no explanation.

92. V. FROM THE INFLUX OF THE MARRIAGE OF GOOD AND TRUTH FROM THE LORD, THE LOVE OF THE SEX AND CONJUGIAL LOVE ARE DERIVED. That good and truth are the universals of creation, and thence are in all created subjects; and that they are in created subjects according to the form of each; and that good and truth proceed from the Lord not as two but as one, was shewn above, n. 84-87: from these considerations it follows, that the UNIVERSAL CONJUGIAL SPHERE proceeds from the Lord, and pervades the universe from its primaries to its ultimates; thus from angels even to worms. The reason why such a sphere of the marriage of good and truth proceeds from the Lord, is, because it is also the sphere of propagation, that is, of prolification and fructification; and this sphere is the same with the divine providence relating to the preservation of the universe by successive generations. Now since this universal sphere, which is that of the marriage of good and truth, flows into its subjects according to the form of each, see n. 86, it follows that the male receives it according to his form, thus in the intellect, because he is in an intellectual form; and that the female receives it according to her form, thus in the will, because she is a form of the will grounded in the intellect of the man; and since that sphere is also the sphere of prolification, it follows that hence is the love of the sex.

93. The reason why conjugial love also is from this same source, is, because that sphere flows into the form of wisdom with men, and also with angels; for a man may increase in wisdom to the end of his life in the world, and afterwards to eternity in heaven; and in proportion as he increases in wisdom, his form is perfected; and this form receives not the love of the sex, but the love of one of the sex; for with one of the sex it may be united to the inmost principles in which heaven with its felicities consists, and this union is conjugial love.

94. VI. THE LOVE OF THE SEX BELONGS TO THE EXTERNAL OR NATURAL MAN, AND HENCE IT IS COMMON TO EVERY ANIMAL. Every man is born corporeal, and becomes more and more interiorly natural, and in proportion as he loves intelligence he becomes rational, and afterwards, if he loves wisdom, he becomes spiritual. What the wisdom is by which a man becomes spiritual, will be shewn in the following pages, n. 130. Now as a man advances from knowledge into intelligence, and from intelligence into wisdom, so also his mind changes its form; for it is opened more and more, and conjoins itself more nearly with heaven, and by heaven with the Lord; hence it becomes more enamored of truth, and more desirous of the good of life. If therefore he halts at the threshold in the progression to wisdom, the form of his natural mind remains; and this receives the influx of the universal sphere, which is that of the marriage of good and truth, in the same manner as it is received by the inferior subjects of the animal kingdom -- beasts and birds; and as these are merely natural, the man in such case becomes like them, and thereby loves the sex just as they do. This is what is meant by the assertion, -- the love of the sex belongs to the external or natural man, and hence it is common to every animal.

95. VII. BUT CONJUGIAL LOVE BELONGS TO THE INTERNAL OR SPIRITUAL MAN; AND HENCE THIS LOVE IS PECULIAR TO MAN. The reason why conjugial love belongs to the internal or spiritual man is, because in proportion as a man becomes more intelligent and wise, in the same proportion he becomes more internal and spiritual, and in the same proportion the form of his mind is more perfected; and this form receives conjugial love: for therein it perceives and is sensible of a spiritual delight, which is inwardly blessed, and a natural delight thence arising, which derives its soul, life, and essence from the spiritual delight.

96. The reason why conjugial love is peculiar to man, is because he only can become spiritual, he being capable of elevating his intellect above his natural loves, and from that state of elevation of seeing them beneath him, and of judging of their quality, and also of amending, correcting, and removing them. No other animal can do this; for the loves of other animals are altogether united with their inborn knowledge; on which account this knowledge cannot be elevated into intelligence, and still less into wisdom; in consequence of which every other animal is led by the love implanted in his knowledge, as a blind person is led through the streets by a dog. This is the reason which conjugial love is peculiar to man; it may also be called native and near akin to him; because man has the faculty of growing wise, with which faculty this love is united.

97. VIII. WITH MAN CONJUGIAL LOVE IS IN THE LOVE OF THE SEX AS A GEM IN ITS MATRIX. As this however is merely a comparison, we will explain it in the article which immediately follows: this comparison also illustrates what was shown just above, n. 94, 95, -- that the love of the sex belongs to the external or natural man, and conjugial love to the internal or spiritual man.

98. IX. THE LOVE OF THE SEX WITH MAN IS NOT THE ORIGIN OF CONJUGIAL LOVE, BUT ITS FIRST RUDIMENT; THUS IT IS LIKE AN EXTERNAL NATURAL PRINCIPLE, IN WHICH AN INTERNAL SPIRITUAL PRINCIPLE IS IMPLANTED. The subject here treated of is love truly conjugial, and not ordinary love, which also is called conjugial, and which with some is merely the limited love of the sex. Love truly conjugial exists only with those who desire wisdom, and who consequently advance more and more into wisdom. These the Lord foresees, and provides for them conjugial love; which love indeed commences with them from the love of the sex, or rather by it; but still it does not originate in it; for it originates in proportion to the advancement in wisdom and the dawning of the light thereof in man; for wisdom and that love are inseparable companions. The reason why conjugial love commences by the love of the sex is, because before a suitable consort is found, the sex in general is loved and regarded with a fond eye, and is treated with civility from a moral ground: for a young man has to make his choice; and while this is determining, from an innate inclination to marriage with one, which lies concealed in the interiors of his mind, his external receives a gentle warmth. A further reason is, because determinations to marriage are delayed from various causes even to riper years, and in the mean time the beginning of that love is as lust; which with some actually goes astray into the love of the sex; yet with them it is indulged no further than may be conducive to health. This, however, is to be understood as spoken of the male sex, because it has enticements which actually inflame it; but not of the female sex. From these considerations it is evident that the love of the sex is not the origin of love truly conjugial; but that it is its first rudiment in respect to time, yet not in respect to end; for what is first in respect to end, is first in the mind and its intention, because it is regarded as primary; but to this first there is no approaching unless successively through mediums, and these are not first in themselves, but only conducive to what is first in itself.

99. X. DURING THE IMPLANTATION OF CONJUGIAL LOVE, THE LOVE OF THE SEX INVERTS ITSELF AND BECOMES THE CHASTE LOVE OF THE SEX. It is said that in this case the love of the sex inverts itself; because while conjugial love is coming to its origin, which is in the interiors of the mind, it sees the love of the sex not before itself but behind, or not above itself but beneath, and thus as somewhat which it passes by and leaves. The case herein is similar to that of a person climbing from one office to another through a great variety, till he reaches one which exceeds the rest in dignity; when he looks back upon the offices through which he had passed, as behind or beneath him; or as when a person intends a journey to the palace of some king, after his arrival at his journey's end, he inverts his view in regard to the objects which he had seen in the way. That in this case the love of the sex remains and becomes chaste, and yet, to those who are principled in love truly conjugial, is sweeter than it was before, may be seen from the description given of it by those in the spiritual world, in the two MEMORABLE RELATIONS, n. 44 and 55.

100. XI. THE MALE AND THE FEMALE WERE CREATED TO BE THE ESSENTIAL FORM OF THE MARRIAGE OF GOOD AND TRUTH. The reason for this is, because the male was created to be the understanding of truth, thus truth in form; and the female was created to be the will of good, thus good in form; and there is implanted in each, from their inmost principles, an inclination to conjunction into a one, as may be seen above, n. 88; thus the two make one form, which emulates the conjugial form of good and truth. It is said to emulate it, because it is not the same, but is like it; for the good which joins itself with the truth belonging to the man, is from the Lord immediately; whereas the good of the wife, which joins itself with the truth belonging to the man, is from the Lord mediately through the wife; therefore there are two goods, the one internal, the other external, which join themselves with the truth belonging to the husband, and cause him to be constantly in the understanding of truth, and thence in wisdom, by love truly conjugial: but on this subject more will be said in the following pages.

101. XII. MARRIED PARTNERS ARE THAT FORM IN THEIR INMOST PRINCIPLES, AND THENCE IN WHAT IS DERIVED FROM THOSE PRINCIPLES, IN PROPORTION AS THE INTERIORS OF THEIR MINDS ARE OPENED. There are three things of which every man consists, and which follow in an orderly connection, -- the soul, the mind, and the body: his inmost is the soul, his middle is the mind, and his ultimate is the body. Every thing which flows from the Lord into a man, flows into his inmost principle, which is the soul, and descends thence into his middle principle, which is the mind, and through this into his ultimate principle, which is the body. Such is the nature of the influx of the marriage of good and truth from the Lord with man: it flows immediately into his soul, and thence proceeds to the principles next succeeding, and through these to the extreme or outermost: and thus conjointly all the principles constitute conjugial love. From an idea of this influx it is manifest, that two married partners are the form of conjugial love in their inmost principles, and thence in those derived from the inmost.

102. But the reason why married partners become that form in proportion as the interiors of their minds are opened, is, because the mind is successively opened from infancy even to extreme old age: for a man is born corporeal: and in proportion as the mind is opened proximately above the body, he becomes rational; and in proportion as his rational principle is purified, and as it were drained of the fallacies which flow in from the bodily senses, and of the concupiscences which flow in from the allurements of the flesh, in the same proportion it is opened; and this is affected solely by wisdom: and when the interiors of the rational mind are open, the man becomes a form of wisdom; and this form is the receptacle of love truly conjugial. "The wisdom which constitutes this form, and receives this love, is rational, and at the same time moral, wisdom: rational wisdom regards the truths and goods which appear inwardly in man, not as its own, but as flowing in from the Lord; and moral wisdom shuns evils and falses as leprosies, especially the evils of lasciviousness, which contaminate its conjugial love."

103. To the above I shall add two MEMORABLE RELATIONS: the FIRST is this. One morning before sun-rise I was looking towards the east in the spiritual world, and I saw four horsemen as it were issuing from a cloud refulgent with the flame of the dawning day. On their heads they had crested helmets, on their arms as it were wings, and around their bodies light orange-colored tunics; thus clad as for expedition, they rose in their seats, and gave their horses the reins, which thus ran as if they had had wings to their feet. I kept my eye fixed on their course or flight, desiring to know where they were going; and lo! three of the horsemen took their direction towards three different quarters, the south, the west, and the north; and the fourth in a short space of time halted in the east. Wondering at all this, I looked up into heaven, and inquired where those horsemen were going? I received for answer, "To the wise men in the kingdoms of Europe, who with clear reasoning and acute discernment discuss the subjects of their investigation, and are distinguished above the rest for their genius, that they may assemble together and explain the secret RESPECTING THE ORIGIN OF CONJUGIAL LOVE, AND RESPECTING ITS VIRTUE OR POTENCY."

It was then said from heaven, "Wait awhile, and you will see twenty-seven chariots; three, in which are Spaniards; three, in which are Frenchmen; three, in which are Italians; three, in which are Germans; three, in which are Dutchmen or Hollanders; three, in which are Englishmen; three, in which are Swedes; three, in which are Danes; and three, in which are Poles." In about two hours I saw the chariots, drawn by horses of a pale-red color, with remarkable trappings: they passed rapidly along towards a spacious house in the confines of the east and south, around which all alighted from their several chariots, and entered in with much confidence. Then it was said to me, "Go, and do you also enter, and you will hear." I went and entered: and on examining the house within, I saw that it was square, the sides looking to the four quarters: in each side there were three high windows of crystalline glass, the frames of which were of olive-wood; on each side of the frames were projections from the walls, like chambers vaulted above, in which there were tables. The walls of these chambers were of cedar, the roof of the noble almug wood, and the floor of poplar boards. Near the eastern wall, where no windows were seen, there was set a table overlaid with gold, on which was placed a TURBAN set with precious stones, which was to be given as a prize or reward to him who should by investigation discover the secret about to be proposed. While my attention was directed to the chamber projections like closets near the windows, I saw five men in each from every kingdom of Europe, who were prepared and waiting to know the object for the exercise of their judgements. An angel then presented himself in the middle of the palace, and said, "The object for the exercise of your judgements shall be RESPECTING THE ORIGIN OF CONJUGIAL LOVE, AND RESPECTING ITS VIRTUE OR POTENCY. Investigate this and decide upon it; and write your decision on a piece of paper, and put it into the silver urn which you see placed near the golden table, and subscribe the initial letter of the kingdom from which you come; as F for French, B for Batavians or Hollanders, I for Italians, E for English, P for Poles, G for German, H for Spaniards (Hispani), D for Danes, S for Swedes." As he said this, the angel departed, saying, "I will return." Then the five men, natives of the same country, in each closet near the windows, took into consideration the proposed subject, examined it attentively, and came to a decision according to their respective talents and powers of judgement, which they wrote on a piece of paper, and placed it in the silver urn, having first subscribed the initial letter of their kingdom. This business being accomplished in about three hours, the angel returned and drew the papers in order from the urn, and read them before the assembly.

104. From the FIRST PAPER which he happened to lay hold of, he read as follows; "We five, natives of the same country, in one closet have decreed that the origin of conjugial love is from the most ancient people in the golden age, and that it was derived to them from the creation of Adam and his wife; hence is the origin of marriages, and with marriages the origin of conjugial love. The virtue or potency of conjugial love we derive from no other source than climate or situation in regard to the sun, and the consequent heat of the country; and we are confirmed in this sentiment, not by vain conjectures of reason, but by evident proofs of experience, as by the case of the people who live under the line, or the equinoctial, where the heat of the day is intense, and by the case of those who live nearer to the line, or more distant from it; and also from the co-operation of the sun's heat with the vital heat in the living creatures of the earth and the fowls of heaven, in the time of spring during prolification. Moreover, what is conjugial love but heat, which becomes virtue or potency, if the heat supplied from the sun be added to it?" To this decision was subscribed the letter H, the initial of the kingdom from which they were.

105. After this he put his hand into the urn a SECOND TIME, and took out a paper from which he read as follows: "We, natives of the same country, in our lodge have agreed that the origin of conjugial love is the same with the origin of marriages, which were sanctioned by laws in order to restrain man's innate concupiscences prompting him to adultery, which ruins the soul, defiles the reason, pollutes the morals, and infects the body with disease: for adultery is not human but bestial, not rational but brutish, and thus not in any respect Christian but barbarous: with a view to the condemnation of such adultery, marriages originated, and at the same time conjugial love. The case is the same with the virtue or potency of this love; for it depends on chastity, which consists in abstaining from the rovings of whoredom: the reason is, because virtue or potency, with him who loves his married partner alone, is confined to one, and is thus collected and as it were concentrated; and then it becomes refined like a quintessence from which all defilement is separated, which would otherwise be dispersed and cast away in every direction. One of us five, who is a priest, has also added predestination as a cause of that virtue or potency, saying, 'Are not marriages predestinated? and this being the case, are not the progeny thence issuing and the means conducive thereto, predestinated also?' He insisted on adding this cause because he had sworn to it." To this decision was subscribed the letter B. On hearing it, a certain spirit observed with a smile, "How fair an apology is predestination for weakness or impotence!"

106. Presently he drew from the urn a THIRD PAPER, from which he read as follows: "We, natives of the same country, in our department have deliberated concerning the causes of the origin of conjugial love, and have seen this to be the principal, that it is the same with the origin of marriage, because conjugial love had no existence before marriage; and the ground of its existence is, that when any one is desperately in love with a virgin, he desires in heart and soul to possess her as being lovely above all things; and as soon as she betroths herself to him he regards her as another self. That this is the origin of conjugial love, is clearly manifest from the fury of every man against his rivals, and from the jealousy which takes place in case of violation. We afterwards considered the origin of the virtue or potency of this love; and the sentiments of three prevailed against the other two, viz., that virtue or potency with a married partner arises from some degree of licentiousness with the sex. They affirmed that they knew from experience that the potency of the love of the sex is greater than the potency of conjugial love." To this decision was subscribed the letter I. On hearing it, there was a cry from the table, "Remove this paper and take another out of the urn."

107. And instantly he drew out a FOURTH, from which he read as follows: "We, natives of the same country, under our window have come to this conclusion, that the origin of conjugial love and of the love of the sex is the same, the former being derived from the latter; only that the love of the sex is unlimited, indeterminate, loose, promiscuous, and roving; whereas conjugial love is limited, determinate, fixed, regular, and constant; and that this love therefore has been sanctioned and established by the prudence of human wisdom as necessary to the existence of every empire, kingdom, commonwealth, and even society; for without it men would wander like droves of cattle in fields and forests, with harlots and ravished females, and would fly from one habitation to another to avoid the bloody murders, violations, and depredations, whereby the whole human race would be in danger of being extirpated. This is our opinion concerning the origin of conjugial love. But the virtue or potency of conjugial love we deduce from an uninterrupted state of bodily health continuing from infancy to old age; for the man who always retains a sound constitution and enjoys a continual freedom from sickness, feels his vigor unabated, while his fibres, nerves, muscles, and sinews, are neither torpid, relaxed, nor feeble, but retain the full strength of their powers: farewell." To this decision was subscribed the letter E.

108. FIFTHLY, he drew a paper out of the urn, from which he read as follows: "We, natives of the same country, at our table, from the rationality of our minds, have examined into the origin of conjugial love and of its virtue or potency; and from all the considerations which have presented themselves, we have seen and concluded upon no other origin of conjugial love than this: that every man, from incentives and consequent incitements which are concealed in the interiors of his mind and body, after indulging in various desires of his eyes, at length fixes his mind and inclination on one of the female sex, until his passion is determined entirely to her: from this moment his warmth is enkindled more and more, until at length it becomes a flame; in this state the inordinate love of the sex is banished, and conjugial love takes its place. A youthful bridegroom under the influence of this flame, knows no other than that the virtue or potency of this love will never cease; for he wants experience and therefore knowledge respecting a state of the failure of his powers, and of the coldness of love which then succeeds to delights: conjugial love therefore has its origin in this first ardor before the nuptial ceremony, and from the same source it derives its virtue or potency; but this virtue or potency changes its aspect after the nuptial ceremony, and decreases and increases; yet still it continues with regular changes, or with decrease and increase, even to old age, by means of prudent moderation, and by restraining the libidinous desires which burst forth from the lurking places of the mind not yet thoroughly purified: for libidinous desire precedes wisdom. This is our judgement concerning the origin and continuance of conjugial virtue or potency." To this decision was subscribed the letter P.

109. SIXTHLY, he drew out a paper, from which he read as follows: "We, natives of the same country, from the fellowship subsisting among us, have attentively considered the causes of the origin of conjugial love, and have agreed in assigning two; one of which is the right education of children, and the other the distinct possession of inheritances. We have assigned these two, because they aim at and regard the same end, which is the public good: and this end is obtained, because infants conceived and born from conjugial love become proper and true children; and these in consequence of the natural love of the parents, exalted by the consideration of their offspring being legitimate, are educated to be heirs of all their parents' possessions both spiritual and natural. That the public good is founded on a right education of children and on a distinct possession of inheritances, is obvious to reason. Of the love of the sex and conjugial love, the latter appears as if it were one with the former, but it is distinctly different; neither is the one love near to the other, but within it; and what is within is more excellent than what is without: and we have seen that conjugial love from creation is within, and lies hid in the love of the sex, just as an almond does in its shell; therefore when conjugial love comes out of its shell, which is the love of the sex, it glitters before the angels like a gem, a beryl, and astroites. The reason of this is, because on conjugial love is inscribed the safety of the whole human race, which we conceive to be understood by the public good. This is our judgement respecting the origin of this love. With respect to the origin of its virtue or potency, from a consideration of its causes, we have concluded it to be the development and separation of conjugial love from the love of the sex, which is effected by wisdom on the man's part, and by the love of the man's wisdom on the part of the wife: for the love of the sex is common to man and beast; whereas conjugial love is peculiar to men: therefore so far as conjugial love is developed and separated from the love of the sex, so far a man is a man and not a beast; and a man acquires virtue or potency from his love, as a beast does from his." To this decision was subscribed the letter G.

110. SEVENTHLY, he drew out a paper from which he read as follows: "We, natives of the same country, in the chamber under the light of our window, have found our thoughts and thence our judgements exhilarated by meditating on conjugial love; for who is not exhilarated by this love, which, while it prevails in the mind, prevails also through the whole body? We judge of the origin of this love from its delights; for who in any case knows or has known the trace of any love except from its delight and pleasurableness? The delights of conjugial love in their origins are felt as beatitudes, satisfactions, and happinesses, in their derivations as pleasantnesses and pleasures, and in their ultimates as superlative delights. The love of the sex therefore originates when the interiors of the mind, and thence the interiors of the body, are opened for the influx of those delights; but conjugial love originated at the time when, from entering into marriage engagements, the primitive sphere of that love ideally promoted those delights. The virtue or potency of this love arises from its passing, with its inmost principles, from the mind into the body; for the mind, by derivation from the head, is in the body, while it feels and acts, especially when it is delighted from this love: hence we judge of the degrees of its potency and the regularity of its alterations. Moreover we also deduce the virtue of potency from the stock whence a man is descended: if this be noble on the father's side, it becomes also by transmission noble with his offspring. That such nobility is generated, inherited and descends by transmission, is agreeable to the dictates of reason supported by experience." To this decision was subscribed the letter F.

111. From the paper which came forth the EIGHTH in order, he read as follows: "We, natives of the same country, in our place of assembly have not discovered the real origin of conjugial love, because it lies deeply concealed in the sacred repositories of the mind. The most consummate vision cannot, by any intellectual effort, reach that love in its origin. We have made many conjectures; but after the vain exertion of subtle inquiry, we have been in doubt whether our conjectures might not be called rather trifling than judicious; therefore whoever is desirous to extract the origin of that love from the sacred repositories of his mind, and to exhibit it clearly before his eyes, let him go to Delphos. We have contemplated that love beneath its origin, and have seen that in the mind it is spiritual, and as a fountain from which a sweet stream flows, whence it descends into the breast, where it becomes delightful, and is called bosom love, which in itself is full of friendship and confidence, from a full inclination to reciprocality; and that when it has passed the breast, it becomes genial love. These and similar considerations, which a young man revolves in his mind while he is determining his choice to one of the sex, kindle in his heart the fire of conjugial love; which fire, as it is the primitive of that love is its origin. In respect to the origin of its virtue or potency, we acknowledge no other than that love itself, they being inseparable companions, yet still they are such that sometimes the one precedes and sometimes the other. When the love precedes and the virtue or potency follows it, each is noble because in this case potency is the virtue of conjugial love; but if the potency precedes and the love follows, each is then ignoble; because in this case the love is subordinate to carnal potency; we therefore judge of the quality of each from the order in which the love descends or ascends, and thus proceeds from its origin to its proposed end." To this decision was subscribed the letter D.

112. Lastly, or NINTHLY, he took up a paper, from which he read as follows: "We, natives of the same country, in our council-chamber have exercised our judgement on the two points proposed, viz., the origin of conjugial love, and the origin of its virtue or potency. In the subtleties of inquiry respecting the origin of conjugial love, in order to avoid obscurity in our reasonings, we have distinguished between the love of the sex as being spiritual, natural, and carnal; and by the spiritual love of the sex we have understood love truly conjugial, because this is spiritual; and by the natural love of the sex we have understood polygamical love, because this is natural; and by the merely carnal love of the sex we have understood adulterous love because this is merely carnal. In exercising our judgements to examine into love truly conjugial, we have clearly seen that this love exists only between one male and one female, and that from creation it is celestial and inmost, the soul and father of all good loves, being inspired into the first parents, and capable of being inspired into Christians; it is also of such a conjunctive nature that by it two minds may become one mind, and two men (homines) as it were one man (homo); which is meant by becoming one flesh. That this love was inspired at creation, is plain from these words in the book of creation, 'And a man shall leave father and mother, and shall cleave to his wife; and they shall be one flesh,' Gen. ii. 24. That it can be inspired into Christians, is evident from these words, 'Jesus said, Have ye not read, that he who made them from the beginning, made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife; and they two shall be one flesh? Wherefore they are no longer two but one flesh,' Matt. xix. 4-6. So far in regard to the origin of conjugial love: but as to the origin of the virtue or potency of love truly conjugial, we conceive it to proceed from a similitude of minds and unanimity; for when two minds are conjugially united, their thoughts spiritually kiss each other, and these inspire into the body their virtue or potency." To this decision was subscribed the letter S.

113. There were standing behind an oblong stage in the palace, erected before the doors, some strangers from Africa, who cried out to the natives of Europe, "Permit one of us to deliver his sentiments respecting the origin of conjugial love, and respecting its virtue or potency." And immediately all the tables gave signs of assent with their hands. Then one of them entered and stood at the table on which the turban was placed, and said, "You Christians deduce the origin of conjugial love from love itself; but we Africans deduce it from the God of heaven and earth. Is not conjugial love a chaste, pure, and holy love? Are not the angels of heaven principled therein? Is not the whole human race, and thence the whole angelic heaven, the seed of that love? And can such super-eminent principle derive its existence from any other source than from God himself, the Creator and Preserver of the universe? You Christians deduce conjugial virtue or potency from various causes rational and natural; but we Africans deduce it from the state of man's conjunction with the God of the universe. This state we call a state of religion; but you call it a state of the church: for when the love is derived from that state, and is fixed and permanent, it must needs produce its own virtue, which resembles it, and thus also is fixed and permanent. Love truly conjugial is known only to those few who live near to God; consequently the potency of that love is known to none else. This potency is described by the angels in the heavens as the delight of a perpetual spring."

114. As he said these word, the whole assembly arose, and lo! behind the golden table on which lay the turban, there appeared a window that had not before been seen; and through it was heard a voice, saying, "THE AFRICAN IS TO HAVE THE TURBAN." The angel then gave it into his hand, but did not place it upon his head; and he went home with it. The inhabitants of the kingdoms of Europe then left the assembly and entered their chariots, in which they returned to their respective societies.

115. THE SECOND MEMORABLE RELATION. Awaking from sleep at midnight, I saw at some elevation towards the east an angel holding in his right hand a paper, which appeared extremely bright, being illuminated by the light flowing from the sun. In the middle of the paper there was written in golden letters, THE MARRIAGE OF GOOD AND TRUTH. From the writing there darted forth a splendor which formed a wide circle about the paper. This circle or encompassing splendor appeared like the early dawn in spring. After this I saw the angel descending with the paper in his hand; and as he descended the paper became less and less lucid, and the writing, which was THE MARRIAGE OF GOOD AND TRUTH, changed from a golden into a silver color, afterwards into a copper color, next into an iron color, and at length into the color of iron and copper rust: finally, I saw the angel enter an obscure mist, and through the mist descend upon the ground; and here I did not see the paper, although he still held it in his hand. This happened in the world of spirits, in which all men first assemble after their decease. The angel then said to me, "Ask those who come hither whether they see me, or anything in my hand." There came a great number; one company from the east, another from the south, another from the west, and another from the north; and I asked those who came from the east and from the south, who in the world had applied themselves to literary pursuits, "Do you see any one here with me, and anything in his hand?" They all said, "No." I then put the same question to those who came from the west and from the north, who in the world had believed in the words of the learned; and these gave the same answer: nevertheless the last of them, who in the world had been principled in simple faith grounded in charity, or in some degree of truth grounded in good, when the rest were gone away, said, that they saw a man with a paper, the man in a graceful dress, and the paper with letters written upon it: and when they applied their eyes nearer to it, they said that they could read these words, The marriage of good and truth; and they addressed the angel, intreating him to explain to them the meaning of the writing. He said, "All things in the whole heaven and in the whole world, are a marriage of good and truth; for all things whatever, both those which live and communicate life and those which do not live and do not communicate life, were created from and into the marriage of good and truth. There does not exist anything which was created into truth alone, or any thing which was created into good alone: solitary good or solitary truth is not any thing; but by marriage they exist and become something which derives its nature and quality from that of the marriage. In the Lord the Creator are divine good and divine truth in their very substance: the esse of his substance is divine good, and its existere is divine truth: in him also they are in their very essential union; for in him they infinitely make a one: and since these two in the Creator himself are a one, therefore also they are a one in all things created from him; hereby also the Creator is conjoined in an eternal covenant as of marriage with all things created from himself." The angel further said, that the Sacred Scripture, which proceeded immediately from the Lord, is in general and in particular a marriage of good and truth; and since the church, which is formed by the truth of doctrine, and religion, which is formed by the good of life agreeable to the truth of doctrine, are with Christians derived solely from the Sacred Scripture, therefore it may manifestly appear, that the church in general and in particular is a marriage of good and truth; (that this is the case, may be seen in the APOCALYPSE REVEALED, n. 373, 483.) What has just been said concerning the marriage of good and truth, is applicable also to the MARRIAGE OF CHARITY AND FAITH; for good relates to charity, and truth to faith. Some of the spirits above-mentioned who did not see the angel and the writing, being still near, and hearing these things, said in an under tone, "Yes, we also comprehend what has been spoken;" but the angel then said to them, "Turn aside a little from me and speak in like manner." They turned aside, and then said aloud, "It is not so." After this the angel spoke concerning the MARRIAGE OF GOOD AND TRUTH with married pairs, saying, that if their minds were in that marriage, the husband being truth, and the wife the good thereof, they would both be in the delights of the blessedness and innocence, and thence in the happiness which the angels of heaven enjoy; and in this state the prolific principle of the husband would be in a continual spring, and thereby in the endeavour and vigor of propagating its truth, and the wife would be in a continual reception thereof from a principle of love. The wisdom which husbands derive from the Lord, is sensible of no greater delight than to propagate its truths; and the love of wisdom which wives have from the Lord is sensible of no higher gratification than to receive those truths as it were in the womb, and thus to conceive them, to carry them in the womb, and to bring them forth. Spiritual prolifications with the angels of heaven are of this sort; and if you are disposed to believe it, natural prolifications are also from the same origin. The angel, after a salutation of peace, raised himself from the ground, and passing through the mist ascended into heaven; and then the paper shone as before according to the degrees of ascent; and behold! the circle, which before appeared as the dawn of day, descended and dispelled the mist which caused darkness on the ground, and a bright sunshine succeeded.