----中文待译----
991. (Verse 11) And they blasphemed the God of heaven. That this signifies the falsification of the Word, is evident from the signification of blaspheming when said of God, as denoting to falsify the Word even to the destruction of the Divine truth in the heavens (concerning which see n. 778); and from the signification of the God of heaven, as denoting the Divine truth proceeding from the Lord. This is meant here and in other parts of the Word by the God of heaven, because the whole heaven consists of that Divine. This is why the angels are called gods, and that they signify Divine truths from the Lord, and why also the Lord is called the Word, which is Divine truth. Hence now by their blaspheming the God of heaven, is signified the falsification of the Word, even to the destruction of the Divine truth in the heavens.
Continuation of the Sixth Precept:-
[2] It was said that conjugial love, which is natural, descends from the love of good and truth, which is spiritual. This spiritual, therefore, is in the natural love of marriage as a cause in the effect. From the marriage of good and truth, therefore, the love of bearing fruit exists, that is to say, good by means of truth, and truth from good; from this love the love of producing offspring descends, in which is every delight and pleasure.
On the other hand, the love of adultery, which is natural, exists from the love of evil and falsity, which is spiritual; and hence this spiritual is in the natural love of adultery as a cause in the effect. From the marriage, therefore, of evil and falsity by love, the love of bearing fruit exists, that is, the evil by falsity, and falsity from the evil. And from this love descends the love of producing offspring in adulteries, in which is their every delight and pleasure.
[3] The reason why in the love of producing offspring there is every delight and pleasure is, that everything delightful, pleasurable, blessed, and happy, in the whole heaven, and in the whole world, is brought together from creation into the effort, and thence into the act, of producing uses; and these joys increase in an ascending degree to eternity, according to the goodness and excellence of the uses. It is evident therefore whence comes the pleasure in producing offspring which surpasses every other pleasure. The reason is that its uses, which is the procreation of the human race, and thence of heaven, surpasses all other uses.
[4] Thence also is the pleasure and delightfulness of adultery. But because prolification thereby corresponds to the production of evil by means of falsity, and of falsity from evil, therefore that pleasure and delight by degrees decreases and becomes vile, until at length it is turned into loathing and nausea.
Because the delight of the love of marriage is a heavenly delight, and the delight of adultery an infernal delight, as said above, thence it is that the delight of adultery is from a kind of impure fire, which counterfeits the delight of the love of good as long as it lasts; but, in itself, it is the delight of the love of evil, this being, in its essence, the delight of hatred against good and truth. And because its origin is therefrom, there is no love between an adulterer and an adulteress except the love of hatred; and this is of such a nature that they can be in conjunction in externals, but not in internals. For in externals it is fiery, but in internals cold; therefore, also, the ardour is extinguished after a short time, and cold succeeds, either with impotence, or with aversion, as for something filthy.
[5] It has been also granted me to see that love in its essence. It was of such a kind that interiorly it was deadly hatred, whilst outwardly it appeared like something fiery arising from dunghills and putrid and foul matters. And as that fire, together with its delight, burnt out, so by degrees the life of mutual speech and conversation ceased, and gave rise to hatred, first under a species of contempt, afterwards of aversion, then of rejection, and at length of abuse and of fighting. And what was wonderful, although they hated each other, yet they could come together by turns, and then feel the delight of hatred as the delight of love; but this arose from an irritation of the flesh.
[6] What is the quality of the delight in hatred, and thence in doing evil with those who are in hell, can neither be described nor believed. To do evil is the joy of their heart, and this they call their heaven. Their delight in doing evil derives all its quality from hatred of good and truth, and a vengeance in regard to them. Being incited, therefore, with a deadly and devilish hatred, they rage against heaven, especially against those who are therefrom and who adore the Lord. For they desperately burn to kill them, and because they cannot kill their bodies, they desire to destroy their souls. It is, therefore, the delight of hatred, which, becoming fiery in the extremes, and infused into the lusting flesh, becomes at that moment the delight of adultery; the soul, in which hatred lies concealed, then being withdrawn.
It is from this that hell is called adultery; and it is from this that adulterers are violently unmerciful, savage, and cruel. This, now, is the infernal marriage.
[7] Because adultery is fiery in externals, but cold in internals, and because thus the internal does not produce the external, as is the case in marriage, but they mutually act against each other, therefore it is that a man feels indifferent if the woman is eager, and more so if she solicits the act. For the internal, which is cold, then becomes effort, flows into what is fiery in the externals, and extinguishes it, and so rejects it as unfit. And farther, the lust of violating, which also enkindles such impure fire, then perishes.
991. Verse 11. And they blasphemed the God of heaven, signifies the falsification of the Word. This is evident from the signification of "blaspheming," when predicated of God, as being to falsify the Word even to the destruction of the Divine truth in the heavens (See n. 778; also from the signification of "the God of heaven," as being the Divine truth proceeding from the Lord. This is the meaning of "the God of heaven" here and elsewhere in the Word, because the whole heaven consists of that Divine; and this is why angels are called "gods," and why they signify the Divine truths that are from the Lord; this also is why the Lord is called "the Word," which is the Divine truth, and why here the words "they blasphemed the God of heaven" signify the falsification of the Word even to the destruction of the Divine truth in the heavens.
(Continuation respecting the Sixth Commandment)
[2] It has been said that conjugial love, which is natural, descends from the love of good and truth, which is spiritual; this spiritual therefore is in the natural love of marriage as a cause is in its effect. So from the marriage of good and truth there exists the love of bearing fruit, namely, good through truth and truth from good; and from that love the love of producing offspring descends, in which there is all delight and pleasure. On the contrary, the love of adultery, which is natural, exists from the love of evil and falsity, which is spiritual; consequently this spiritual is in the natural love of adultery as a cause is in its effect. So from the marriage of evil and falsity by love there exists the love of bearing fruit, namely, evil through falsity and falsity from evil; and from that love descends the love of producing offspring in adulteries, and in that love there is every delight and pleasure.
[3] There is every delight and pleasure in the love of producing offspring, because all that is delightful, pleasurable, blessed and happy, in the whole heaven and in the whole world, has been from creation brought together in the effort and thus into the act of producing uses; and these joys increase in an ascending degree to eternity, according to the goodness and excellence of the uses. This makes evident why the pleasure of producing offspring, which surpasses every other pleasure, is so great. It surpasses every other because its use, which is the procreation of the human race, and thus of heaven, surpasses all other uses.
[4] From this, too, comes the pleasure and delight of adultery; but as prolification through adulteries corresponds to the production of evil through falsity and of falsity from evil, that pleasure or delight decreases and becomes vile by degrees until it is changed at last into loathing and nausea. Because, as has been said above, the delight of the love of marriage is a heavenly delight, and the delight of adultery is an infernal delight, so the delight of adultery is from a certain impure fire, which as long as it lasts, counterfeits the delight of the love of good, but in itself it is the delight of the love of evil, which is in its essence the delight of hatred against good and truth. And because this is its origin there is no love between an adulterer and an adulteress except such as the love of hatred is, which is such that they can be in conjunction in externals but not in internals. For in the externals there is something fiery, but in the internals there is icy coldness; therefore after a short time the fire is extinguished and icy coldness succeeds, either with impotence or with aversion as from one filthy.
[5] It has been granted me to see that love in its essence, and it was such that within it was deadly hatred, while without it appeared like a fire from burning dung and putrid and stinking matters. And as that fire with its delight burnt out, so by degrees the life of mutual discourse and interaction expired, and hatred came forth, manifested first as contempt, afterwards as aversion, then as rejection, and finally as blasphemy and fighting. And what was wonderful, although they hated each other they could from time to time come together and for the time feel the delight of hatred as the delight of love; but this came from an itching of the flesh.
[6] What the delight of hatred and thus of doing evil is with those who are in hell can neither be described nor believed. To do evil is the joy of their heart, and this they call their heaven. Their delight in doing evil derives its all from hatred and vindictiveness against good and truth; when, therefore, they are moved by a deadly and diabolical hatred they rage against heaven, especially against those who are from heaven and who worship the Lord; for they violently burn to slaughter them, and because they cannot destroy their bodies they will to destroy their souls. It is, therefore, the delight of hatred which, becoming a fire in the extremes and being injected into the lusting flesh, becomes for the moment the delight of adultery-the soul in which the hatred lies concealed then withdrawing itself. It is for this reason that hell is called adultery, and also that adulterers are desperately unmerciful, savage and cruel. This, then, is the infernal marriage.
[7] As adultery is fiery in the externals but cold in the internals, and as therefore the internal does not produce the external, as it does in marriages, but they mutually act against each other, so the man feels impotence if the woman desires the act, and still more if she importunes it; for the internal which is cold then comes into the effort and flows into what is fiery in the externals and extinguishes it, and so casts it off as unfit. Add to this that the lust of violating, which also enkindles that impure fire, then perishes.
991. (Vers. 2) "Et blasphemarunt Deum caeli." - Quod significet falsificationem Verbi, constat ex significatione "blasphemare", cum de Deo, quod sit falsificare Verbum usque ad destructionem Divini Veri in caelis (de qua (supra), n. 778); et ex significatione Dei caeli, quod sit Divinum Verum procedens a Domino; hoc per "Deum caeli" hic et alibi in Verbo intelligitur, quoniam universum caelum ex illo Divino consistit; inde est quod angeli dicantur "dii", et quod significent Divina vera quae a Domino, et inde quoque est quod Dominus dicatur "Verbum", quod est Divinum Verum: inde nunc per quod "blasphemaverint Deum caeli" significatur falsificatio Verbi usque ad destructionem Divini Veri in caelis.
[2] (Continuatio de Sexto Praecepto.)
Dictum est quod amor conjugialis, qui est naturalis, descendat ex amore boni et veri qui est spiritualis; inde hoc spirituale est in amore naturali conjugii, sicut causa in effectu. Ex conjugio itaque boni et veri existit amor fructificandi, nempe, bonum per verum ac verum ex bono; ex quo amore descendit amor prolificandi, in quo est omnis jucunditas et voluptas. Vicissim, amor adulterii, qui est naturalis, existit ex amore mali et falsi, qui est spiritualis; inde hoc spirituale est in amore naturali adulterii, ut causa in effectu: ex conjugio itaque mali et falsi per amorem existit amor fructificandi, nempe, malum per falsum, et falsum ex malo; ex quo amore descendit amor prolificandi in adulteriis, in quo est omnis jucunditas et voluptas.
[3] Quod in amore prolificandi sit omnis jucunditas et voluptas, est quia omne jucundum, volupe, beatum, felix, in universo caelo et in universo mundo, a creatione collatum est in conatum et inde in actum producendi usus, quae gaudia in gradu ascendente crescunt secundum bonitatem et excellentiam usuum in aeternum: inde patet unde est tanta voluptas prolificandi, quae omnem aliam voluptatem excedit; quod excedat est propter usum excedentem omnes alios usus, qui est procreatio generis humani et inde caeli.
[4] Inde quoque est voluptas et jucunditas adulterii; sed quia prolificatio per illa correspondet productioni mali per falsum et falsi ex malo, inde voluptas et jucunditas illa per gradus decrescit et vilescit, usque tandem ut vertatur in fastidium et nauseam. Quoniam jucundum amoris conjugii est jucundum caeleste, et jucundum adulterii est jucundum infernale, ut supra dictum est, inde est quod jucundum adulterii sit ex quodam igne impuro, qui mentitur jucundum amoris boni, dum perstat; sed in se est jucundum amoris mali, quod in sua essentia est jucundum odii contra bonum et verum; et quia inde origo ejus est, non est amor inter adulterum et adulteram, nisi qualis amor odii, qui talis est ut in externis possint in conjunctione esse, sed non in internis; in externis enim est igneum, in internis est gelidum; quare etiam post breve tempus exstinguitur igneum, et subit gelidum vel cum impotentia vel cum aversatione sicut pro spurco.
[5] Datum quoque est videre amorem illum in sua essentia, qui fuit talis ut intra esset odium internecinum, sed extra appareret sicut igneum ex stercoribus, putroribus et fetoribus incensis: et prout igneum illud cum suo jucundo deflagravit, ita per gradus exspiravit vita mutuae loquelae et conversationis, ac prodiit odium, primum sub specie contemptus, postea aversationis, tum rejectionis, tandem blasphemationis et dimicationis: et quod mirum erat, tametsi odio se habuerunt, usque potuerunt per vices congredi, ac tunc sentire jucundum odii sicut jucundum amoris, sed hoc ex pruritu carnis.
[6] Quale jucundum odii et inde malefaciendi est illis qui in inferno sunt, non describi potest, nec credi; malum facere est eorum cordis gaudium, et hoc vocant suum caelum: jucundum eorum malefaciendi trahit omne suum ab odio et a vindicta contra bonum et verum; quare internecino et diabolico odio perciti furunt contra caelum, imprimis contra illos qui inde sunt et adorant Dominum; perdite enim flagrant illos trucidare; et quia corpora nequeunt, volunt animas: est itaque jucundum odii, quod in extremis igneum factum, ac injectum lascivienti carni fit eo momento jucundum adulterii, anima, in qua odium se recondit, tunc se retrahente. Ex eo est quod infernum dicatur adulterium; ex eo etiam est, quod perdite adulteri sint immisericordes, saevi et crudeles. Hoc nunc est conjugium infernale.
[7] Quoniam adulterium est igneum in externis, sed frigidum in internis, et quoniam sic internum non producit externum, ut fit in conjugiis, sed contra se mutuo agunt, inde est quod vir sentiat impotentiam si mulier vult, et magis si flagitat, actum; internum enim, quod frigidum est, tunc venit in conatum, ac influit in igneum quod in externis, et id exstinguit, et sic dejicit ut inhabile; accedit quod cupido violandi, quae etiam ignem illum impurum accendit, tunc pereat.