184. What is meant by states of life, and their changes, is very well known to the learned and the wise, but unknown to the unlearned and the simple; wherefore it may be expedient to premise somewhat on the subject. The state of a man's life is its quality; and as there are in every man two faculties which constitute his life, and which are called the understanding and the will, the state of a man's life is its quality as to the understanding and the will. Hence it is evident, that changes of the state of life mean changes of quality as to the things appertaining to the understanding and the will. That every man is continually changing as to those two principles, but with a distinction of variations before marriage and after it, is the point proposed to be proved in this section; which shall be done in the following propositions: -- I. The state of a man's (homo) life from infancy even to the end of his life, and afterwards to eternity, is continually changing. II. In like manner a man's internal form which is that of his spirit, is continually changing. III. These changes differ in the case of men and of women; since men from creation are forms of knowledge, intelligence, and wisdom, and women are forms of the love of those principles as existing with men. IV. With men there is an elevation of the mind into superior light, and with women an elevation of the mind into superior heat: and that the woman is made sensible of the delights of her heat in the man's light. V. With both men and women, the states of life before marriage are different from what they are afterwards. VI. With married partners the states of life after marriage are changed and succeed each other according to the conjunctions of their minds by conjugial love. VII. Marriage also induces other forms in the souls and minds of married partners. VIII. The woman is actually formed into a wife according to the description in the book of creation. IX. This formation is effected on the part of the wife by secret means; and this is meant by the woman's being created while the man slept. X. This formation on the part of the wife is affected by the conjunction of her own will with the internal will of the man. XI. The end herein is, that the will of both became one, and that thus both may become one man (homo). XII. This formation on the part of the wife is affected by an appropriation of the affections of the husband. XIII. This formation on the part of the wife is effected by a reception of the propagations of the soul of the husband, with the delight arising from her desire to be the love of her husband's wisdom. XIV. Thus a maiden is formed into a wife, and a youth into a husband. XV. In the marriage of one man with one wife, between whom there exists love truly conjugial, the wife becomes more and more a wife and the husband more and more a husband. XVI. Thus also their forms are successively perfected and ennobled from within. XVII. Children born of parents who are principled in love truly conjugial, derive from them the conjugial principle of good and truth; whence they have an inclination and faculty, if sons, to perceive the things relating to wisdom, and if daughters, to love those things which wisdom teaches. XVIII. The reason of this is because the soul of the offspring is from the father and its clothing from the mother. We proceed to the explanation of each article.

185. I. THE STATE OF A MAN'S (homo) LIFE, FROM INFANCY EVEN TO THE END OF HIS LIFE, AND AFTERWARDS TO ETERNITY, IS CONTINUALLY CHANGING. The common states of a man's life are called infancy, childhood, youth, manhood, and old age. That every man, whose life is continued in the world, successively passes from one state into another, thus from the first to the last, is well known. The transitions into those ages only become evident by the intervening spaces of time: that nevertheless they are progressive from one moment to another, thus continual, is obvious to reason; for the case is similar with a man as with a tree, which grows and increases every instant of time, even the most minute, from the casting of the seed into the earth. These momentaneous progressions are also changes of state; for the subsequent adds something to the antecedent, which perfects the state. The changes which take place in a man's internals, are more perfectly continuous than those which take place in his externals; because a man's internals, by which we mean the things appertaining to his mind or spirit, are elevated into a superior degree above his externals; and in those principles which are in a superior degree, a thousand effects take place in the same instant in which one effect is wrought in externals. The changes which take place in internals, are changes of the state of the will as to affections, and of the state of the understanding as to thoughts. The successive changes of state of the latter and of the former are specifically meant in the proposition. The changes of these two lives or faculties are perpetual with every man from infancy even to the end of his life, and afterwards to eternity; because there is no end to knowledge, still less to intelligence, and least of all to wisdom; for there is infinity and eternity in the extent of these principles, by virtue of the Infinite and Eternal One, from whom they are derived. Hence comes the philosophical tenet of the ancients, that everything is divisible in infinitum; to which may be added, that it is multiplicable in like manner. The angels assert, that by wisdom from the Lord they are being perfected to eternity; which also means to infinity; because eternity is the infinity of time.

186. II. IN LIKE MANNER A MAN'S (homo) INTERNAL FORM WHICH IS THAT OF HIS SPIRIT, IS CONTINUALLY CHANGING. The reason why this form is continually changing as the state of the man's life is changed, is, because there is nothing that exists but in a form, and state induces that form; wherefore it is the same whether we say that the state of a man's life is changed, or that its form is changed. All a man's affections and thoughts are in forms, and thence from forms; for forms are their subjects. If affections and thoughts were not in subjects, which are formed, they might exist also in skulls without a brain; which would be the same thing as to suppose sight without an eye, hearing without an ear, and taste without a tongue. It is well known that there are subjects of these senses, and that these subjects are forms. The state of life, and thence the form, with a man, is continually changing; because it is a truth which the wise have taught and still teach, that there does not exist a sameness, or absolute identity of two things, still less of several; as there are not two human faces the same, and still less several: the case is similar in things successive, in that no subsequent state of life is the same as a preceding one; whence it follows, that there is a perpetual change of the state of life with every man, consequently also a perpetual change of form, especially of his internals. But as these considerations do not teach anything respecting marriages, but only prepare the way for knowledges concerning them, and since also they are mere philosophical inquiries of the understanding, which, with some persons, are difficult of apprehension, we will pass them without further discussion.

187. III. THESE CHANGES DIFFER IN THE CASE OF MEN AND OF WOMEN; SINCE MEN FROM CREATION ARE FORMS OF KNOWLEDGE, INTELLIGENCE, AND WISDOM; AND WOMEN ARE FORMS OF THE LOVE OF THOSE PRINCIPLES AS EXISTING WITH MEN. That men were created forms of the understanding, and that women were created forms of the love of the understanding of men, may be explained above, n. 90. That the changes of state, which succeed both with men and women from infancy to mature age, are for the perfecting of forms, the intellectual form with men, and the voluntary with women, follows as a consequence: hence it is clear, that the changes with men differ from those with women; nevertheless with both, the external form which is of the body is perfected according to the perfecting of the internal form which is of the mind; for the mind acts upon the body, and not vice versa. This is the reason why infants in heaven become men of stature and comeliness according as they increase in intelligence; it is otherwise with infants on earth, because they are encompassed with a material body like the animals; nevertheless they agree in this, that they first grow in inclination to such things as allure their bodily senses, and afterwards by little and little to such things as affect the internal thinking sense, and by degrees to such things as tincture the will with affection; and when they arrive at an age which is midway between mature and immature, the conjugial inclination begins, which is that of a maiden to a youth, and of a youth to a maiden; and as maidens in the heavens, like those on earth from an innate prudence conceal their inclination to marriage, the youths there know no other than that they affect the maidens with love; and this also appears to them in consequence of their masculine eagerness; which they also derive from an influx of love from the fair sex; concerning which influx we shall speak particularly elsewhere. From these considerations the truth of the proposition is evident, that the changes of state with men differ from those with women; since men from creation are forms of knowledge, intelligence and wisdom, and women are forms of the love of those principles as existing with men.

188. IV. WITH MEN THERE IS AN ELEVATION OF THE MIND INTO SUPERIOR LIGHT, AND WITH WOMEN AN ELEVATION OF THE MIND INTO SUPERIOR HEAT; AND THE WOMAN IS MADE SENSIBLE OF THE DELIGHTS OF HER HEAT IN THE MAN'S LIGHT. By the light into which men are elevated, we mean intelligence and wisdom; because spiritual light, which proceeds from the sun of the spiritual world, which sun in its essence is love, acts in equality or unity with those two principles; and by the heat into which women are elevated, we mean conjugial love because spiritual heat, which proceeds from the sun of that world, in its essence is love, and with women it is love conjoining itself with intelligence and wisdom in men; which love in its complex is called conjugial love, and by determination becomes that love. It is called elevation into superior light and heat, because it is elevation into the light and heat which the angels of the superior heavens enjoy: it is also an actual elevation, as from a thick mist into pure air, and from an inferior region of the air into a superior, and from thence into ether; therefore elevation into superior light with men is elevation into superior intelligence, and thence into wisdom; in which also there are ascending degrees of elevation; but elevation into superior heat with women is an elevation into chaster and purer conjugial love, and continually towards the conjugial principle, which from creation lies concealed in their inmost principles. These elevations, considered in themselves, are openings of the mind; for the human mind is distinguished into regions, as the world is distinguished into regions as to the atmosphere; the lowest of which is the watery, the next above is the aerial, and still higher is the ethereal, above which there is also the highest: into similar regions the mind of man is elevated as it is opened, with men by wisdom, and with women by love truly conjugial.

189. We have said, that the woman is made sensible of the delights of her heat in the man's light; by which we mean that the woman is made sensible of the delights of her love in the man's wisdom, because wisdom is the receptacle; and wherever love finds such a receptacle corresponding to itself, it is in the enjoyment of its delights: but we do not mean, that heat with its light is delighted out of forms, but within them; and spiritual heat is delighted with spiritual light in their forms to a greater degree, because those forms by virtue of wisdom and love are vital, and thereby susceptible. This may be illustrated by what are called the sports of heat with light in the vegetable kingdom: out of the vegetable there is only a simple conjunction of heat and light, but within it there is a kind of sport of the one with the other; because there they are in forms or receptacles; for they pass through astonishing meandering ducts, and in the inmost principles therein they tend to use in bearing fruit, and also breathe forth their satisfactions far and wide into the atmosphere, which they fill with fragrance. The delight of spiritual heat with spiritual light is more vividly perceivable in human forms, in which spiritual heat is conjugial love, and spiritual light is wisdom.

190. V. WITH BOTH MEN AND WOMEN, THE STATES OF LIFE BEFORE MARRIAGE ARE DIFFERENT FROM WHAT THEY ARE AFTERWARDS. Before marriage, each sex passes through two states, one previous and the other subsequent to the inclination for marriage. The changes of both these states, and the consequent formations of minds, proceed in successive order according to their continual increase; but we have not leisure now to describe these changes, which are various and different in their several subjects. The inclination to marriage, previous to marriage, are only imaginary in the mind, and become more and more sensible in the body; but the states thereof after marriage are states of conjunction and also of prolification, which, it is evident, differ from the forgoing states as effects differ from intentions.

191. VI. WITH MARRIED PARTNERS THE STATES OF LIFE AFTER MARRIAGE ARE CHANGED AND SUCCEED EACH OTHER ACCORDING TO THE CONJUNCTIONS OF THEIR MINDS BY CONJUGIAL LOVE. The reason why changes of the state and the successions thereof after marriage, with both the man and the wife, are according to conjugial love with each, and thus are either conjunctive or disjunctive of their minds, is, because conjugial love is not only various but also different with conjugial pairs: various, with those who love each other interiorly; for with such it has its intermissions, notwithstanding its being inwardly in its heat regular and permanent; but it is different with those who love each other only exteriorly; for with such its intermissions do not proceed from similar causes, but from alternate cold and heat. The true ground of these differences is, that with the latter the body is the principal agent, the ardour of which spreads itself around, and forcibly draws into communion with it the inferior principles of the mind; whereas, with the former, who love each other interiorly, the mind is the principal agent, and brings the body into communion with it. It appears as if love ascended from the body into the soul; because as soon as the body catches the allurement, it enters through the eyes, as through doors, into the mind, and thus through the sight, as through an outer court, into the thoughts, and instantly into the love: nevertheless it descends from the mind, and acts upon the inferior principles according to their orderly arrangement; therefore the lascivious mind acts lasciviously, and the chaste mind chastely; and the latter arranges the body, whereas the former is arranged by the body.

192. VII. MARRIAGE ALSO INDUCES OTHER FORMS IN THE SOULS AND MINDS OF MARRIED PARTNERS. That marriage has this effect cannot be observed in the natural world; because in this world souls and minds are encompassed with a material body, through which the mind rarely shines: the men (homines) also of modern times, more than the ancients, are taught from their infancy to assume feigned countenances, whereby they deeply conceal the affections of their minds; and this is the reason why the forms of minds are not known and distinguished according to their different quality, as existing before marriage and after it: nevertheless that the forms of souls and minds differ after marriage from what they were before, is very manifest from their appearance in the spiritual world; for they are then spirits and angels, who are minds and souls in a human form, stripped of their outward coverings, which had been composed of watery and earthy elements, and of aerial vapors thence arising; and when these are cast off, the forms of the minds are plainly seen, such as they had been inwardly in their bodies; and then it is clearly perceived, that there is a difference in regard to those forms with those who live in marriage, and with those who do not. In general, married partners have an interior beauty of countenance, the man deriving from the wife the ruddy bloom of her love, and the wife from the man the fair splendor of his wisdom; for two married partners in the spiritual world are united as to their souls; and moreover there appears in each a human fulness. This is the case in heaven, because there are no marriages (conjugia) in any other place; beneath heaven there are only nuptial connections (connubia), which are alternately tied and loosed.

193. VIII. THE WOMAN IS ACTUALLY FORMED INTO A WIFE, ACCORDING TO THE DESCRIPTION IN THE BOOK OF CREATION. In this book it is said, that the woman was created out of the man's rib, and that the man said, when she was brought to him, "This is bone of my bones, and flesh of my flesh; and she shall be called Eve (Ischah), because she was taken out of man (Isch):" Gen. chap. ii. 21-23. A rib of the breast, in the Word, signifies, in the spiritual sense, natural truth. This is signified by the ribs which the bear carried between his teeth, Dan. vii. 5; for bears signify those who read the Word in the natural sense, and see truths therein without understanding: the man's breast signifies that essential and peculiar principle, which is distinguished from the breast of the woman: that this is wisdom, may be seen above, n. 187; for truth supports wisdom as the ribs do the breast. These things are signified, because the breast is that part of a man in which all his principles are as in their centre. From these considerations, it is evident, that the woman was created out of the man by a transfer of his peculiar wisdom, which is the same thing as to be created out of natural truth; and that the love thereof was transferred from the man into the woman, to the end that conjugial love might exist; and that this was done in order that the love of the wife and not self-love might be in the man: for the wife, in consequence of her innate disposition, cannot do otherwise than convert self-love, as existing with the man, into his love to herself; and I have been informed, that this is effected by virtue of the wife's love itself, neither the man nor the wife being conscious of it: hence, no man can possibly love his wife with true conjugial love, who from a principle of self-love is vain and conceited of his own intelligence. When this arcanum relating to the creation of the woman from the man, is understood, it may then be seen, that the woman in like manner is as it were created or formed from the man in marriage; and that this is effected by the wife, or rather through her by the Lord, who imparts inclinations to women whereby they produce such an effect: for the wife receives into herself the image of a man, and thereby appropriates to herself his affections, as may be seen above, n. 183; and conjoins the man's internal will with her own, of which we shall treat presently; and also claims to herself the propagated forms (propagines) of his soul, of which also we shall speak elsewhere. From these considerations it is evident, that, according to the description in the book of Genesis, interiorly understood, a woman is formed into a wife by such things as she takes out of the husband and his breast, and implants in herself.

194. IX. THIS FORMATION IS EFFECTED ON THE PART OF THE WIFE BY SECRET MEANS; AND THIS IS MEANT BY THE WOMAN'S BEING CREATED WHILE THE MAN SLEPT. It is written in the book of Genesis, that Jehovah God caused a deep sleep to fall upon Adam, so that he slept; and that then he took one of his ribs, and builded it into a woman: chap. ii. 21, 22. That by the man's sleep and sleeping is signified his entire ignorance that the wife is formed and as it were created from him, appears from what was shewn in the preceding chapter, and also from the innate prudence and circumspection of wives, not to divulge anything concerning their love, or their assumption of the affections of the man's life, and thereby of the transfer of his wisdom into themselves. That this is effected on the part of the wife without the husband's knowledge, and while he is as it were sleeping, thus by secret means, is evident from what was explained above, n. 166-168; where also it is clearly shewn, that the prudence with which women are influenced herein, was implanted in them from creation, and consequently from their birth, for reasons of necessity, so that conjugial love, friendship, and confidence, and thereby the blessedness of dwelling together and a happy life, may be secured: wherefore for the right accomplishing of this, the man is enjoined to leave his father and mother and to cleave to his wife, Gen. ii. 24; Matt. xix. 4, 5. The father and mother, whom the man is to leave, in a spiritual sense signify his proprium of will and proprium of understanding; and the proprium of a man's (homo) will is to love himself, and the proprium of his understanding is to love his own wisdom; and to cleave to his wife signifies to devote himself to the love of his wife. Those two propriums are deadly evils to man, if they remain with him, and the love of those two propriums is changed into conjugial love, so far as a man cleaves to his wife, that is, so far as he receives her love; see above, n. 193, and elsewhere. To sleep signifies to be in ignorance and unconcern; a father and a mother signify the two propriums of a man (homo), the one of the will and the other of the understanding; and to cleave to, signifies to devote one's self to the love of any one, as might be abundantly confirmed from passages in other parts of the Word; but this would be foreign to our present subject.

195. X. THIS FORMATION ON THE PART OF THE WIFE IS EFFECTED BY THE CONJUNCTION OF HER OWN WILL WITH THE INTERNAL WILL OF THE MAN. That the man possesses rational and moral wisdom, and that the wife conjoins herself with those things which relate to his moral wisdom, may be seen above, n. 163-165. The things which relate to rational wisdom constitute the man's understanding, and those which relate to moral wisdom constitute his will. The wife conjoins herself with those things which constitute the man's will. It is the same, whether we say that the wife conjoins herself, or that she conjoins her will to the man's will; because she is born under the influence of the will, and consequently in all her actions acts from the will. The reason why it is said with the man's internal will, is, because the man's will resides in his understanding, and the man's intellectual principle is the inmost principle of the woman, according to what was observed above concerning the formation of the woman from the man, n. 32, and in other places. The man has also an external will; but this frequently takes its tincture from simulation and dissimulation. This will the wife notices; but she does not conjoin herself with it, except pretendedly or in the way of sport.

196. XI. THE END HEREIN IS, THAT THE WILL OF BOTH MAY BECOME ONE, AND THAT THUS BOTH MAY BECOME ONE MAN (homo): for whoever conjoins to himself the will of another, also conjoins to himself his understanding; for the understanding regarded in itself is merely the minister and servant of the will. That this is the case, appears evidently from the affection of love, which moves the understanding to think as it directs. Every affection of love belongs to the will; for what a man loves that he also wills. From these considerations it follows, that whoever conjoins to himself the will of a man conjoins to himself the whole man: hence it is implanted as a principle in the wife's love to unite the will of her husband to her own will; for hereby the wife becomes the husband's, and the husband the wife's; thus both become one man (homo).

197. XII. THIS FORMATION (ON THE PART OF THE WIFE) IS EFFECTED BY AN APPROPRIATION OF THE AFFECTIONS OF THE HUSBAND. This article agrees with the two preceding, because affections are of the will; for affections which are merely derivations of the love, form the will, and make and compose it; but these affections with men are in the understanding, whereas with women they are in the will.

198. XIII. THIS FORMATION (ON THE PART OF THE WIFE) IS EFFECTED BY A RECEPTION OF THE PROPAGATIONS OF THE SOUL OF THE HUSBAND, WITH THE DELIGHT ARISING FROM HER DESIRE TO BE THE LOVE OF HER HUSBAND'S WISDOM. This coincides with what was explained above, n. 172, 173, therefore any further explanation is needless. Conjugial delights with wives arise solely from their desire to be one with their husbands, as good is one with truth in the spiritual marriage. That conjugial love descends from this spiritual marriage, has been proved above in the chapter which treats particularly on that subject; hence it may be seen, as in an image, that the wife conjoins the man to herself, as good conjoins truth to itself; and that the man reciprocally conjoins himself to the wife, according to the reception of her love in himself, as truth reciprocally conjoins itself to good, according to the reception of good in itself; and that thus the love of the wife forms itself by the wisdom of the husband, as good forms itself by truth; for truth is the form of good. From these considerations it is also evident, that conjugial delights with the wife originate principally in her desiring to be one with the husband, consequently to be the love of her husband's wisdom; for in such case she is made sensible of the delights of her own heat in the man's light, according to what was explained in Article IV., n. 188.

199. XIV. THUS A MAIDEN IS FORMED INTO A WIFE, AND A YOUTH INTO A HUSBAND. This flows as a consequence, from what has been said above in this and the foregoing chapter respecting the conjunction of married partners into one flesh. A maiden becomes or is made a wife, because in a wife there are principles taken out of the husband, and therefore supplemental, which were not previously in her as a maiden: a youth also becomes or is made a husband, because in a husband there are principles taken out of the wife, which exalt his receptibility of love and wisdom, and which were not previously in him as a youth: this is the case with those who are principled in love truly conjugial. That it is these who feel themselves a united man (homo), and as it were one flesh, may be seen in the preceding chapter, n. 178. From these considerations it is evident, that with females the maiden principle is changed into that of a wife, and with men the youthful principle is changed into that of a husband. That this is the case, was experimentally confirmed to me in the spiritual world, as follows: Some men asserted, that conjunction with a female before marriage is like conjunction with a wife after marriage. -- On hearing this, the wives were very indignant, and said: "There is no likeness at all in the two cases. The difference between them is like that between what is fancied and what is real." Hereupon the men rejoined, "Are you not females as before?" To this the wives replied more sharply, "We are not females, but wives; you are in fancied and not in real love; you therefore talk fancifully." Then the men said, "If you are not females (feminae) still you are women (mulieres):" and they replied, "In the first states of marriage we were women (mulieres); but now we are wives."

200. XV. IN THE MARRIAGE OF ONE MAN WITH ONE WIFE, BETWEEN WHOM THERE EXISTS LOVE TRULY CONJUGIAL, THE WIFE BECOMES MORE AND MORE A WIFE, AND THE HUSBAND MORE AND MORE A HUSBAND. That love truly conjugial more and more conjoins two into one man (homo), may be seen above n. 178, 179; and as a wife becomes a wife from and according to conjunction with the husband, and in like manner the husband with the wife; and as love truly conjugial endures to eternity, it follows, that the wife becomes more and more a wife, and the husband more and more a husband. The true reason of this is, because in the marriage of love truly conjugial, each married partner becomes continually a more interior man; for that love opens the interiors of their minds; and as these are opened, a man becomes more and more a man (homo): and to become more a man (homo) in the case of the wife is to become more a wife, and in the case of the husband to become more a husband. I have heard from the angels, that the wife becomes more and more a wife as the husband becomes more and more a husband, but not vice versa; because it rarely, if ever, happens, that a chaste wife is wanting in love to her husband, but that the husband is wanting in a return of love to his wife; and that this return of love is wanting because he has no elevation of wisdom, which alone receives the love of the wife: respecting this wisdom see above n. 130, 163-165. These things however they said in regard to marriages on earth.

201. XVI. THUS ALSO THEIR FORMS ARE SUCCESSIVELY PERFECTED AND ENNOBLED FROM WITHIN. The most perfect and noble human form results from the conjunction of two forms by marriage so as to become one form; thus from two fleshes becoming one flesh, according to creation. That in such case the man's mind is elevated into superior light, and the wife's into superior heat, and that then they germinate, and bear flowers and fruits, like trees in the spring, may be seen above, n. 188, 189. That from the nobleness of this form are produced noble fruits, which in the heavens are spiritual, and on earth natural, will be seen in the following article.

202. XVII. CHILDREN BORN OF PARENTS WHO ARE PRINCIPLED IN LOVE TRULY CONJUGIAL, DERIVE FROM THEM THE CONJUGIAL PRINCIPLE OF GOOD AND TRUTH, WHENCE THEY HAVE AN INCLINATION AND FACULTY, IF SONS, TO PERCEIVE THE THINGS RELATING TO WISDOM, AND IF DAUGHTERS, TO LOVE THOSE THINGS WHICH WISDOM TEACHES. That children derive from their parents inclination to such things as had been objects of the love and life of the parents, is a truth most perfectly agreeable to the testimony of history in general, and of experience in particular; but that they do not derive or inherit from their parents the affections themselves, and thence the lives of those affections, but only inclinations and faculties thereto, has been shewn me by the wise in the spiritual world; concerning whom, see the two MEMORABLE RELATIONS above adduced. That children to the latest posterity, from innate inclinations, if they are not modified, are led into affections, thoughts, speech, and life, similar to those of their parents, is clearly manifest from the Jews, who at this day are like their fathers in Egypt, in the wilderness, in the land of Canaan, and in the Lord's time; and this likeness is not confined to their minds only, but extends to their countenances; for who does not know a Jew by his look? The case is the same with the descendants of others: from which considerations it may infallibly be concluded, that children are born with inclinations to such things as their parents were inclined to. But it is of the divine providence, lest thought and act should follow inclination, that perverse inclinations may be corrected; and also that a faculty has been implanted for this purpose, by virtue whereof parents and masters have the power of amending the morals of children, and children may afterwards, when they come to years of discretion, amend their own morals.

203. We have said that children derive from their parents the conjugial principle of good and truth, because this is implanted from creation in the soul of every one; for it is that which flows into every man from the Lord, and constitutes his human life. But this conjugial principle passes into derivatives from the soul even to the ultimates of the body. In its passage through these ultimates and those derivatives, it is changed by the man himself in various ways, and sometimes into the opposite, which is called the conjugial or connubial principle of what is evil and false. When this is the case, the mind is closed from beneath, and is sometimes twisted as a spire into the contrary; but with some that principle is not closed, but remains half-open above, and with some open. The latter and the former conjugial principle is the source of those inclinations which children inherit from their parents, a son after one manner, and a daughter after another. The reason why such inclinations are derived from the conjugial principle, is, because, as was proved above, n. 65, conjugial love is the foundation of all loves.

204. The reason why children born of parents who are principled in love truly conjugial, derive inclinations and faculties, if a son, to perceive the things relating to wisdom, and if a daughter, to love the things which wisdom teaches, is, because the conjugial principle of good and truth is implanted from creation in every soul, and also in the principles derived from the soul; for it was shewn above, that this conjugial principle fills the universe from first principles to last, and from a man even to a worm; and also that the faculty to open the inferior principles of the mind even to conjunction with its superior principles, which are in the light and heat of heaven, is also implanted in every man from creation: hence it is evident, that a superior suitableness and facility to conjoin good to truth, and truth to good, and thus to grow wise, is inherited by those who are born from such a marriage; consequently they have a superior suitableness and facility also to embrace the things relating to the church and heaven; for that conjugial love is conjoined with these things, has been frequently shewn above. From these considerations, reason may clearly discover the end for which the Lord the Creator has provided, and still provides, marriages of love truly conjugial.

205. I have been informed by the angels, that those who lived in the most ancient times, live at this day in the heavens, in separate houses, families, and nations, as they had lived on earth, and that scarce any one of a house is wanting; and this because they were principled in love truly conjugial; and that hence their children inherited inclinations to the conjugial principle of good and truth, and were easily initiated into it more and more interiorly by education received from their parents, and afterwards as from themselves, when they become capable of judging for themselves, were introduced into it by the Lord.

206. XVIII. THE REASON OF THIS IS BECAUSE THE SOUL OF THE OFFSPRING IS FROM THE FATHER AND ITS CLOTHING FROM THE MOTHER. No wise man entertains a doubt that the soul is from the father; it is also manifestly conspicuous from minds, and likewise from faces which are the types of minds, in descendants from fathers of families in a regular series; for the father returns as in an image, if not in his sons, yet in his grandsons and great grandsons; and this because the soul constitutes a man's (homo) inmost principle, which may be covered and concealed by the offspring nearest in descent, but nevertheless it comes forth and manifests itself in the more remote issue. That the soul is from the father, and its clothing from the mother, may be illustrated by analogies in the vegetable kingdom. In this kingdom the earth or ground is the common mother, which in itself, as in a womb, receives and clothes seeds; yea, as it were conceives, bears, brings forth, and educates them, as a mother her offspring from the father.

207. To the above I will add TWO MEMORABLE RELATIONS. FIRST. After some time I was looking towards the city Athens, of which mention was made in a former memorable relation, and I heard thence an unusual clamor. There was in it something of laughter, and in the laughter something of indignation, and in the indignation something of sadness: still however the clamor was not thereby dissonant, but consonant: because one tone was not together with the other, but one was within another. In the spiritual world a variety and commixture of affections is distinctly perceived in sound. I inquired from afar what was the matter. They said, "A messenger is arrived from the place where the new comers from the Christian world first appear, bringing information of what he has heard there from three persons, that in the world whence they came they had believed with the generality, that the blessed and happy after death enjoy absolute rest from labor; and since administrations, offices, and employments, are labor, they enjoy rest from these: and as those three persons are now conducted hither by our emissary, and are at the gate waiting for admission, a clamor was made, and it was deliberately resolved they should not be introduced into the Palladium on Parnassus, as the former were, but into the great auditory, to communicate the news they brought from the Christian world: accordingly some deputies have been sent to introduce them in form." Being at that time myself in the spirit, and distances with spirits being according to the states of their affections, and having at that time a desire to see and hear them, I seemed to myself to be present there, and saw them introduced, and heard what they said. The seniors or wiser part of the audience sat at the sides of the auditory, and the rest in the midst; and before these was an elevated piece of ground. Hither the three strangers, with the messenger, were formally conducted by attendants, through the middle of the auditory. When silence was obtained, they were addressed by a kind of president of the assembly, and asked, "WHAT NEWS FROM THE EARTH?" They replied, "There is a variety of news: but pray tell us what information you want." The president answered, "WHAT NEWS IS THERE FROM THE EARTH CONCERNING OUR WORLD AND HEAVEN?" They replied, "When we first came into this world, we were informed, that here and in heaven there are administrations, offices, employments, trades, studies, relating to all sciences and professions, together with wonderful mechanical arts; and yet we believed that after our removal or translation from the natural world into the spiritual, we should enter upon an eternal rest from labor; and what are employments but labor?" To this the president replied, "By eternal rest from labor did you understand eternal inactivity, in which you should be continually sitting and laying down, with your bosoms and mouths open, attracting and inhaling delights and joys?" "We conceived something of this sort," said the three strangers smiling courteously. Then they were asked, "What connection have joys and delights and the happiness thence resulting, with a state of inactivity? By inactivity the mind is enfeebled and contracted, instead of being strengthened and expanded; or in other words, the man is reduced to a state of death, instead of being quickened into life. Suppose a person to sit still in the most complete inactivity, with his hands hanging down, his eyes fixed on the ground, and withdrawn from all other objects, and suppose him at the same time to be encompassed by an atmosphere of gladness, would not a lethargy seize both his head and body, and the vital expansion of his countenance would be contracted, and at length with relaxed fibres he would nod and totter, till he fell to the earth? What is it that keeps the whole bodily system in its due expansion and tension, but the tension of the mind? and whence comes the tension of the mind but from administrations and employments, while the discharge of them is attended with delight? I will therefore tell you some news from heaven: in that world there are administrations, offices, judicial proceedings both in greater and lesser cases, also mechanical arts and employments." The strangers on hearing of judicial proceedings in heaven, said, "To what purpose are such proceedings? are not all in heaven inspired and led by God, and in consequence thereof taught what is just and right? what need then is there of judges?" The president replied, "In this world we are instructed and learn what is good and true, also what is just and equitable, as in the natural world; and these things we learn, not immediately from God, but mediately through others; and every angel, like every man, thinks what is true, and does what is good, as from himself; and this, according to the state of the angel, is mixed and not pure: and moreover, there are among the angels some of a simple and some of a wise character; and it is the part of the wise to judge, when the simple, from their simplicity and ignorance, are doubtful about what is just, or through mistake wander from it. But as you are as yet strangers in this world, if it be agreeable to you to accompany me into our city, we will shew you all that is contained therein." Then they quitted the auditory, and some of the elders also accompanied them. They were introduced into a large library, which was divided into classes arranged according to the sciences. The three strangers, on seeing so many books, were astonished, and said, "There are books also in this world! whence do you procure parchment and paper, pens and ink?" The elders replied, "We perceive that in the former world you believed that this world is empty and void, because it is spiritual; and you believed so because you had conceived an idea of what is spiritual abstracted from what is material; and that which is so abstracted appeared to you as nothingness, thus as empty and void; when nevertheless in this world there is a fulness of all things. Here all things are SUBSTANTIAL and not material: and material things derive their origin from things substantial. We who live here are spiritual men, because we are substantial and not material; hence in this world we have all things that are in the natural world, in their perfection, even books and writings, and many other things which are not in the natural world." The three strangers, when they heard talk of things SUBSTANTIAL, conceived that it must be so, as well because they saw written books, as because they heard it asserted that material things originate in substantial. For their further confirmation in these particulars, they were conducted to the houses of the scribes, who were copying the writings of the wise ones of the city; and they inspected the writings, and wondered to see them so beautiful and elegant. After this they were conducted to the museums, schools, and colleges, and to the places where they had their literary sports. Some of these were called the sports of the Heliconides, some of the Parnassides, some of the Athæides, and some the sports of the maidens of the fountain. They were told that the latter were so called, because maidens signify affections of the sciences, and every one has intelligence according to his affection for the sciences: the sports so called were spiritual exercises and trials of skill. Afterwards they were led about the city to see the rulers, administrators, and their officers, by whom they were conducted to see several wonderful works executed in a spiritual manner by the artificers. When they had taken a view of all these things, the president again conversed with them about the eternal rest from labor, into which the blessed and happy enter after death, and said, "Eternal rest is not inactivity; for inactivity occasions a thorough languor, dulness, stupor, and drowsiness of the mind and thence of the body; and these things are death and not life, still less eternal life which the angels of heaven enjoy; therefore eternal rest is that which dispels such mischiefs, and causes a man to live; and it is this which elevates the mind; consequently it is by some employment and work that the mind is excited, vivified, and delighted; which is affected according to the use, from which, in which, and to which the mind is actuated. Hence the universal heaven is regarded by the Lord as containing uses; and every angel is an angel according to use; the delight of use carries him along, as a prosperous gale a ship, and causes him to be in eternal peace, and the rest of peace. This is the meaning of eternal rest from labor. That an angel is alive according as his mind is directed to use, is evident from the consideration, that every one has conjugial love with its energy, ability and delights, according as he devotes himself to the genuine use in which he is." When the three strangers were convinced that eternal rest is not inactivity, but the delight of some useful employment, there came some maidens with pieces of embroidery and net-work, wrought with their own hands, which they presented to them. When the novitiate spirits were gone, the maidens sang an ode, wherein they expressed with angelic melody the affection of useful works with the pleasures attending it.

208. THE SECOND MEMORABLE RELATION. While I was meditating on the arcana of conjugial love stored up with wives, there again appeared the GOLDEN SHOWER described above; and I recollected that it fell over a hall in the east where there lived three conjugial loves, that is, three married pairs, who loved each other tenderly. On seeing it, and as if invited by the sweetness of meditating on that love, I hastened towards it, and as I approached, the shower from golden became purple, afterwards scarlet, and when I came near, it was sparkling like dew. I knocked at the door, and when it was opened, I said to the attendant, "Tell the husbands that the person who before came with an angel, is come again, and begs the favor of being admitted into their company." Presently the attendant returned with a message of assent from the husbands, and I entered. The three husbands with their wives were together in an open gallery, and as I paid my respects to them, they returned the compliment. I then asked the wives, Whether the white dove in the window afterwards appeared? They said, "Yes; and to-day also; and it likewise expanded its wings; from which we concluded that you were near at hand, and were desirous of information respecting one other arcanum concerning conjugial love." I inquired, "Why do you say one arcanum; when I came here to learn several?" They replied, "They are arcana, and some of them transcend your wisdom to such a degree, that the understanding of your thought cannot comprehend them. You glory over us on account of your wisdom; but we do not glory over you on account of ours; and yet ours is eminently distinguished above yours, because it enters your inclinations and affections, and sees, perceives, and is sensible of them. You know nothing at all of the inclinations and affections of your own love; and yet these are the principles from and according to which your understanding thinks, consequently from and according to which you are wise; and yet wives are so well acquainted with those principles in their husbands, that they see them in their faces, and hear them from the tone of their voices in conversation, yea, they feel them on their breasts, arms, and cheeks: but we, from the zeal of our love for your happiness, and at the same time for our own, pretend not to know them; and yet we govern them so prudently, that wherever the fancy, good pleasure, and will of our husbands lead, we follow by permitting and suffering it; only bending its direction when it is possible, but in no case forcing it." I asked, "Whence have you this wisdom?" They replied, "It is implanted in us from creation and consequently from birth. Our husbands compare it to instinct; but we say that it is of the divine providence, in order that the men may be rendered happy by their wives. We have heard from our husbands, that the Lord wills that the husband (homo masculus) should act freely according to reason; and that on this account the Lord himself from within governs his freedom, so far as respects the inclinations and affections, and governs it from without by means of his wife; and that thus he forms a man with his wife into an angel of heaven; and moreover love changes its essence, and does not become conjugial love, if it be compelled. But we will be more explicit on this subject: we are moved thereto, that is, to prudence in governing the inclinations and affections of our husbands, so that they may seem to themselves to act freely according to their reason, from this motive, because we are delighted with their love; and we love nothing more than that they should be delighted with our delights, which, in case of their being lightly esteemed by our husbands, become insipid also to us." Having said this, one of the wives entered her chamber, and on her return said, "My dove still flutters its wings, which is a sign that we may make further disclosures." They then said, "We have observed various changes of the inclinations and affections of the men; as that they grow cold towards their wives, while the husbands entertain vain thoughts against the Lord and the church; that they grow cold while they are conceited of their own intelligence; that they grow cold while they regard with desire the wives of others; that they grow cold while their love is adverted to by their wives; not to mention other occasions; and that there are various degrees of their coldness: this we discover from a withdrawal of the sense from their eyes, ears, and bodies, on the presence of our senses. From these few observations you may see, that we know better than the men whether it be well or ill with them; if they are cold towards their wives, it is ill with them, but if they are warm towards them, it is well; therefore wives are continually devising means whereby the men may become warm and not cold towards them; and these means they devise with a sagacity inscrutable to the men." As they said this, the dove was heard to make a sort of moaning; and immediately the wives said, "This is a token to us that we have a wish to communicate greater arcana, but that it is not allowable: probably you will reveal to the men what you have heard." I replied, "I intend to do so: what harm can come from it?" Hereupon the wives talked together on the subject, and then said, "Reveal it, if you like. We are well aware of the power of persuasion which wives possess. They will say to their husbands, 'The man is not in earnest; he tells idle tales: he is but joking from appearances, and from strange fancies usual with men. Do not believe him, but believe us: we know that you are loves, and we obediences.' Therefore you may reveal it if you like; but still the husbands will place no dependence on what comes from your lips, but on that which comes from the lips of their wives which they kiss."