271、论述了冷淡和分离的因素后，按照顺序，接下来的主题必是婚姻中所看到的表面爱情、友谊和善意的因素。因为众所周知，如今尽管冷淡使夫妻的心智分离，但他们仍生活在一起，还生育子女。若没有表面的爱情，这是不可能的事。这种爱情有时会模仿或媲美纯正爱情的热。下文我们将看到，这些表象是必要和有用的；若没有它们，家庭就无法聚起来，因此社会也无法形成。除此之外，一些有良心的人可能会被这样的想法困扰：夫妻之间心智的不和谐和由此造成的内在隔阂是双方的过错，他们都难辞其咎；并且这种想法让他们心里感到悲伤。不过，内在的不和谐不是他们所能挽救的，所以对他们来说，通过表面的爱情和善意来减轻良心所引起的这种悲伤就足够了。这种表象甚至有可能使友谊回归，而婚姻之爱即便不在那一方，也会在这一方藏在这友谊里面。由于该主题包含众多需要考虑的要点，所以我们和以前一样分若干节来论述。这些要点如下：
⑴在自然界，就其外在情感而言，几乎所有人都能被联结起来；但就其内在情感而言，若这些情感不和且表现明显，就无法被联结起来。
⑵在灵界，所有人被联结皆取决于内在情感，而非外在情感，除非这些外在情感与内在情感行如一体。
⑶通常是这些外在情感影响世人步入婚姻。
⑷然而，若缺乏联结夫妻心智的内在情感，这类婚姻会在家中解体。
⑸尽管如此，世上的婚姻状态仍要延续到某个配偶生命的结束。
⑹缺乏内在情感联结的婚姻可能会有外在情感，这些外在情感类似内在情感，并将两个人联结起来。
⑺这就是夫妻之间表面爱情、友谊和善意的源头。
⑻这些表象是婚姻的仿品，因有用且必要而值得称赞。
⑼就与属世人联结的属灵人而言，这些婚姻仿品有点公义与公平的意味。
⑽就属世人而言，这些婚姻仿品则因种种原因有点谨慎的意味。
⑾它们旨在改正人们，使他们适应。
⑿它们旨在维持家庭事务的秩序、提供相互帮助。
⒀它们旨在确保夫妻共同参与照料婴儿、看顾孩子。
⒁它们旨在促进家庭和睦。
⒂它们旨在维护夫妻家庭外的名声。
⒃它们旨在确保从配偶或配偶的亲属那里获得所期待的各种好处，以及减缓失去它们的恐慌情绪。
⒄它们旨在原谅缺点，因而避免声名狼藉。
⒅它们旨在实现和解。
⒆当能力在男人里面停止时，若妻子依旧展示善意，一种类似婚姻友谊的友谊有可能随着他们逐渐老去而产生。
⒇在一方屈服，因而受制于对方的夫妻之间可能会有各种表面的爱情和友谊。
(21)世上有地狱般的婚姻；在这类婚姻中，夫妻内在是不共戴天的死敌，而外在却像最亲密的朋友。
现逐一解读上述要点。
271、谈了婚姻中的冷漠状态和分居，现在接下来讲一下婚姻中为什么会存在表面上的爱，友谊和恩惠。因为尽管冷漠会使夫妇双方在思想上相互分离，但是他们会生活在一起并且养育孩子，若没有表面上的爱，这种情况是不可能的。下面我们会看到，没有这些表现，家庭、社会也就不会完整地存在。
一些人可能会说婚姻中思想上的不合以及内在的纷争可能是由双方各自的错误造成。这种情况下，他们自己应受到谴责，他们会感到伤心。但是因为内在的不同是他们所无法控制的，所以他们会出于良心而表现出表面上的爱以及恩惠，这种情况下，夫妻之间可能会重新产生友谊。
下面将这一问题分以下几点进行讨论：
（1）几乎世上所有的人都能在外在方面彼此相处，但在内在上情感上若是不同并且表现出来，情况则不然。
（2）在精神世界中，人们是根据内在情感而相处的，而不是根据其外在情感，除非其外在情感与内在情感是一致的。
（3）世间的婚姻基本上是建立在外在情感之上的。
（4）若夫妻双方在内在上不同而无法相结合，婚姻就会破裂。
（5）无论如何，世间的婚姻应该延续到一方或另一方生命的尽头。
（6）在那些内在情感无法结合的婚姻中，外在情感可能在刺激着内在情感并使二者在一起。
（7）结果就是夫妻间表面上的爱，或表面上的友谊。
（8）这些伪装的婚姻之爱，它们的存在是有意义的。
（9）若一个精神的人与一个自然的人相结合，促使婚姻继续的是出于正义上的考虑。
（10）在自然人中，促使婚姻继续的原因有很多。
（11）它们被当作是调整，协调婚姻的手段。
（12）它们被用来维护正常的家务和彼此互助。
（13）它们被接受以便夫妻双方能共同照顾婴儿及孩子。
（14）它们被接受以便维持家中的平静。
（15）它们被接受以便维护双方在外界的名声。
（16）它们被接受是因为对来自配偶或其亲属的利益方面的期望，并且害怕失去这些利益。
（17）它们被接受以便能使一方或另一方的过错得到原谅进而避免不光彩。
（18）它们被接受作为调和的手段。
（19）当丈夫性无能以后，若妻子们与其在一起，他们之间就会随年龄的增长产生一种与婚姻之爱相似的友谊。
（20）当一方被另一方所控制，而一方对另一方处于恭维状态时，可能会有各种表面上的爱和友谊。
（21）在世间有地狱一般的婚姻，在这种婚姻中，夫妻双方在内心中视对方为敌人，而在外在上却表现得象最好的朋友。
下面分别详细阐述以上各点。
271. CHAPTER XII. THE REASONS WHY AN APPEARANCE OF LOVE, FRIENDSHIP AND GOOD WILL ARE TO BE SEEN IN MARRIAGES
After dealing with the reasons for coldness and separation, the next subject in due order must be the reasons why an appearance of love, friendship and good will is to be seen in marriages. For it is well known that, although coldness divides the minds of married couples today, they still live together and have children. This would not happen, if the appearance of love were not possible, and love that by turns imitates or rivals the warmth of genuine love. It will be seen in what follows that these appearances are necessary and useful; without them households could not hold together, and so neither could communities.
In addition to these considerations some people who possess a conscience may be bothered by thinking that the mental discord between their partner and themselves, which leads to inward estrangement, is their fault and is reckoned against them, something that makes them grieve at heart. But since inward discord is something it is not in their power to help, it is enough for them to allay the distress which their conscience evokes by an appearance of love and good will. This may even lead to a return of friendship, in which conjugial love lies hidden on the part of one partner, even though not on that of the other. But the numerous varieties of this subject demand that it be discussed under a series of headings, as before. These are as follows:
(i) In the natural world almost all people can be linked in their outward affections, but not in their inward affections, if these disagree and are seen to disagree.
(ii) In the spiritual world all are linked as their inward, but not outward, affections dictate, unless these act in unison with the inward ones.
(iii) It is outward affections which generally influence people in the world to get married.
(iv) But in the absence of inward affections to link a couple's minds, such marriages fall apart at home.
(v) The married state, however, in the world is intended to last until the end of each partner's life.
(vi) Marriages which lack the linking of inward affections may have outward ones, which resemble inward ones and lead to association.
(vii) This is the source of an appearance of love, of friendship and of good will between married couples.
(viii) These appearances are the pretences appropriate to marriage, which are praiseworthy as being useful and necessary.
(ix) In the case of a spiritual person linked to a natural one these pretences of couples have a touch of justice and judgment.
(x) In the case of natural people these pretences have a touch of prudence, for various reasons.
(xi) They are intended to improve people and make them accommodating.
(xii) They are intended to keep proper order in household affairs and to provide mutual help.
(xiii) They are intended to ensure concord in the care of babies and looking after children.
(xiv) They are intended to promote peace in the home.
(xv) They are intended to protect reputations outside the home.
(xvi) They are intended to ensure the various marks of good will looked for by the partner, or his or her relatives, and also to allay fears of losing these.
(xvii) They are intended to excuse faults and so to avoid ill-repute.
(xviii) They are intended to bring about reconciliation.
(xix) If a wife does not cease to show good will, so long as her husband remains capable, there may be friendship which resembles that of marriage and which lasts until they grow old.
(xx) Various kinds of apparent love and friendship are possible between couples, one of whom is dominated and thus subject to the other.
(xxi) Hellish marriages are possible in the world between couples who are inwardly out-and-out enemies, but outwardly the best of friends.
An explanation of these propositions now follows.
271. REASONS IN MARRIAGE FOR APPARENT LOVE, FRIENDSHIP AND FAVOR
Now that we have considered reasons for cold states and separations, it follows in succession that we consider also reasons in marriage for apparent love, friendship and favor. For although states of coldness separate the minds of married partners in the world today, we know that they continue to live together and beget children. This would not be the case if there were not states of apparent love as well, which at times simulate or imitate the warmth of genuine love. We will see in the following discussions that these appearances are necessary and useful - that without them homes would not hold together, and so neither would organized societies.
In addition to this, some conscientious persons may labor under the idea that disagreements of minds and resulting internal estrangements between them and their partner are attributable to some fault in themselves, so that they are to blame, on which account they grieve in heart. But because internal differences are not in their hands to remedy, it is enough for them to assuage distresses arising from conscience by shows of apparent love and favor. Friendship may even return as a result, which carries within it conjugial love on the part of the one, if not on the part of the other.
However, because this subject includes a number of different points to be considered, we will divide our treatment into sections as before. Their headings are as follows:
1. Nearly all people in the natural world can be associated together in respect to their outward affections, but not in respect to their inner ones if these differ and become apparent.
2. In the spiritual world, all are associated together in accord with their inner affections, and not in accord with their outward affections unless these are in harmony with their inner ones.
3. Marriages in the world are generally contracted on the basis of outward affections.
4. If inward affections are not present to join the partners' minds, however, the marriages come apart in the home.
5. Nevertheless, marriages in the world are to continue to the end of one or the other's life.
6. In marriages in which inward affections do not join the partners, outward affections may exist which simulate inward ones and keep the two together.
7. The result is apparent love, or apparent friendship and favor, between the partners.
8. These appearances are simulations of conjugial love, which are commendable because they are useful and necessary.
9. In a spiritual person joined to a natural one, these simulations of conjugial love are a matter of justice and judgment.
10. In natural people, these simulations of conjugial love are a matter of prudence for various reasons.
11. They are adopted as means of amendment and as means of accommodation.
12. They are adopted to preserve order in the couple's domestic affairs and to maintain their assistance to each other.
13. They are adopted because of their shared involvement in the care of infants and concern for their children.
14. They are adopted for the sake of peace in the home.
15. They are adopted for the sake of their reputation outside the home.
16. They are adopted for the sake of various benefits expected from the partner or from the partner's relatives, and thus because of a fear of losing them.
17. They are adopted in order to have one's flaws excused, and thus to avoid disgrace.
18. They are adopted as means of reconciliation.
19. If favor does not cease on the wife's part when ability ceases in the man, a friendship resembling a conjugial one may develop as they grow older.
20. Various types of apparent love and friendship are possible between partners in cases where one has been subjugated and is thus subservient to the other.
21. There are hellish marriages in the world in which the partners are inwardly bitter enemies and yet outwardly seem like the closest of friends.
Explanation of these statements now follows.
271. Chapter 12. The Reasons for a Pretense of Love, Friendship, and Thoughtfulness in Marriages
We have considered the reasons for coldness and separations, so the next topic in order is the reasons for a pretense of love, friendship, and thoughtfulness in marriages. Everyone knows that married couples live together and have children these days even though coldness separates their minds. This would not happen unless there were an appearance of love that at times is like the warmth of genuine love, and imitates it. The following pages will show that such appearances are necessary and useful and that homes, and therefore communities, could not hold together without them.
Besides, a conscientious person might be shaken by the idea that if he and his mate disagree in their minds and become that alienated inwardly it is their own fault and something against them, and they could grieve in their hearts on account of it. Yet there really is nothing they can do about inner differences, and all they have to do is to quiet the troubles that arise from their consciences by keeping up an appearance of love and approval.
This may even bring back a friendship with the love of marriage within it - for one partner if not for the other.
But this chapter takes up a lot of different subjects, so it comes in articles, like the previous ones. These are the articles:
1. In the natural world nearly every couple can get together as to outward feelings, but not as to inner ones - if they are conspicuously incompatible.
2. In the spiritual world people join together according to inward affections, and not according to outward ones, unless the outward and inward affections are in harmony.
3. In the world, the affections that lead to matrimony are ordinarily the ones on the surface.
4. But without deeper feelings that join the minds together, the marriage ties loosen in the home.
5. All the same, worldly marriages should last to the end of either partner's life.
6. In the case of marriages where the inward feelings do not unite the couple, there are outward ones that simulate inner ones and keep the couple together.
7. These outward feelings create an appearance of love or of friendship and thoughtfulness between the married partners.
8. These appearances are pretenses of marriage that are commendable because they are useful and necessary.
9. These pretenses of marriage have the wisdom of justice and judgment when a spiritual person is joined together with a worldly person.
10. They have the wisdom of expedience, for various reasons, in the case of worldly people.
11. They allow improvement and make it easier to get along.
12. They keep order in the home and allow the partners to help each other.
13. They provide for the care of infants and cooperation in the care of children.
14. They keep peace in the home.
15. They help preserve reputation outside the home.
16. They are for the sake of various favors expected from the married partner or the in - laws and for fear of losing these.
17. They help the partners excuse faults that might damage one's reputation.
18. They help bring people back together.
19. If the wife is still thoughtful to the man when he loses his
potency, a friendship resembling the friendship of marriage may spring up as they grow old.
(20). There are many different types of pretended love and friendship between married partners if one is dominated and must obey the other.
(21). There are hellish marriages in the world between married partners who inwardly are the bitterest enemies and outwardly are like the closest friends.
The explanation of these topics follows.
271. THE CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR IN MARRIAGES
Since the causes of cold and separation have been treated of, it follows in order, that the causes of apparent love, friendship, and favor in marriages should also be treated of; for it is well known that, although at this day cold separates the minds of married partners, they yet dwell together and procreate; and this would not be the case were there not apparent loves which, at alternate times, are similar to the heat of genuine love or emulate it. That these appearances are necessities and utilities, and that without them homes and hence societies could not hold together, will be seen in what follows. Besides this, some conscientious persons labor under the idea that disagreements of minds between them and their partner, and the consequent internal alienations, are their own fault and will be imputed to them; and because of this they grieve at heart. But since it is not in their power to relieve internal dissidences, it is enough for them to still the troubles which arise from conscience by apparent loves and favors. Moreover, in this way there can be a return of a friendship, within which, on the one side if not on the other, lies conjugial love.
But because of the great variety of material, this chapter, like the preceding, shall be divided into articles. The articles are the following:
I. That in the natural world almost all can be conjoined as to external affections, but not as to internal if these are dissident and come to view.
II. That in the spiritual world all are conjoined according to internal affections, but not according to external unless these act as one with the internal.
III. That it is external affections according to which matrimonies are commonly contracted in the world.
IV. But that if internal affections which conjoin minds are not within them, matrimonies are dissolved in the home.
V. That nevertheless, in the world, matrimonies are to continue to the end of life.
VI. That in matrimonies wherein internal affections do not conjoin, there are external affections which simulate the internal and consociate.
VII. That thence is apparent love between married partners, or apparent friendship and favor.
VIII. That these appearances are conjugial simulations which are praiseworthy because useful and necessary.
IX. That with a spiritual man conjoined to a natural, these conjugial simulations savor of justice and judgment.
X. That with natural men these conjugial simulations savor of prudence for the sake of various causes.
XI. That they are for the sake of amendments and for the sake of accommodations.
XII. That they are for the sake of preserving order in domestic affairs, and for the sake of mutual aid.
XIII. That they are for the sake of the care of the infants, and of concordance in relation to the children.
XIV. That they are for the sake of peace in the home.
XV. That they are for the sake of reputation outside the home.
XVI. That they are for the sake of various favors expected from the partner or from the partner's kindred; thus because of the fear of losing them.
XVII. That they are for the sake of the excusing of blemishes and the avoiding of ill-repute therefrom.
XVIII. That they are for the sake of reconciliations.
XIX. That when the partners grow old, if favor does not cease with the wife when ability ceases with the man, there may arise a friendship emulous of conjugial friendship.
XX. That there are various kinds of apparent love and friendship between married partners, of whom the one is subjugated and hence is subject to the other.
XXI. That in the world there are infernal marriages between partners who inwardly are bitter enemies and outwardly like close friends.
Now follows the explanation of the above.
271. XI. CAUSES OF APPARENT LOVE, FRIENDSHIP AND FAVOR IN MARRIAGES
Having considered the causes of cold and separation, we must consider next in order the causes of apparent love, friendship and favor in marriages. For it is common knowledge that partners live together and procreate despite the fact that at the present day cold separates their minds. This could not be, were there not also apparent loves, at times resembling, at times emulating the warmth of genuine love. It will be seen in what follows that these apparent loves are necessities and utilities and that neither the home nor society would hold together without them. Conscientious persons, furthermore, may be preyed upon by the idea that the dissidences of mind between them and the partner, and the resulting inward estrangements, are their own fault and are chargeable to them, and on this account may grieve at heart. But as it is not in their power to relieve internal dissidences, it is enough if they quiet the qualms which arise from conscience with apparent love and favor. So, too, friendship in which marital love is latent, may return on the one side if not on the other. In view of the many-sidedness of the subject matter, this discussion will be distinguished like the preceding into propositions. The propositions are these:
I. In the natural world nearly all can be united as to external affections, but not as to internal if these disagree and appear.
II. In the spiritual world all are united as to internal affections, but not as to external except as these make one with the internal.
III. It is external affections in accord with which matrimony is generally contracted in the world.
IV. But if internal affections are not present, conjoining the minds, the bond of matrimony is loosed in the house.
V. Nevertheless matrimony in the world is to continue to the end of the partner's life.
VI. In matrimonies in which internal affections do not conjoin, external are possible which simulate the internal and consociate.
VII. Hence come apparent love and apparent friendship and favor between partners.
VIII. These appearances are marital simulations which are commendable because useful and necessary.
Ix. These marital simulations in the case of a spiritual man united to a natural are inspired by justice and judgment.
X. With a natural man these marital simulations are inspired by prudence for various reasons.
XI. Marital simulations are for the sake of amendment and of mutual adaptation.
XII. They are for the sake of maintaining order in domestic affairs, and for the sake of mutual helpfulness.
XIII. They are for the sake of unanimity in the care of little ones and toward the children.
XIV. They are for the sake of peace in the home.
XV. They are for reputation's sake outside the home.
XVI. They are for the sake of various favors expected from the partner or from his kindred; and thus for fear of the loss of them.
XVII. They are for the sake of excusing blemishes and of avoiding ill-repute.
XVIII. They are for the sake of reconciliation.
XIX. If favor does not cease with the wife when ability does with the man, a friendship emulating marital friendship may arise as they grow old.
XX. Various sorts of seeming love and friendship are possible between partners one of whom is subjugated and so a slave to the other.
XXI. There are infernal marriages in the world between partners who inwardly are the bitterest enemies and outwardly like the closest friends.
Explanation of these propositions follows.
271. OF THE CAUSES OF APPARENT LOVE, FRIENDSHIP, AND FAVOR IN MARRIAGES.
As the causes of colds and separations have been treated of, it follows in order that the causes of apparent love, friendship, and favor in marriages should also be treated of. For it is known that although at this day colds separate the minds (animos) of married pairs, nevertheless they dwell together and procreate - which would not be if there were not also loves that are apparent, and at times similar to or emulative of the heat of genuine love. That these appearances are necessities and utilities, and that without them houses, and therefore, societies, could not hold together, will be seen in what follows.
Besides this, some conscientious person may labor under the idea that disagreements of minds (mentium) between them and their consort, and the consequent internal alienations, are their own fault, and will be imputed to them, and they grieve at heart on that account. But as internal differences are not in their power to help, it is enough for them to quiet the troubles that arise from conscience, by apparent loves and favors; and thence also friendship may return in which conjugial love on his part lies concealed, even if not on the part of the other.
But this chapter, on account of the number of the varieties of this subject-matter, shall be divided like the former into sections. Its sections are these:
(1) That in the natural world almost all can be conjoined as to external affections, but not as to internal if these disagree and appear.
(2) That in the spiritual world all are conjoined according to internal affections, and not according to external unless these act as one with the internal.
(3) That the affections according to which matrimony is commonly contracted in the world are external.
(4) But that if there are not internal affections within, which conjoin the minds, matrimony is loosened in the house.
(5) That nevertheless matrimony in the world is to endure to the end of the life of both.
(6) That in cases of matrimony in which internal affections do not conjoin there are external affections which simulate internal, and consociate.
(7) That from these come apparent love, or apparent friendship and favor between married partners.
(8) That these appearances are conjugial simulations which are laudable, because useful and necessary.
(9) That these conjugial simulations with a spiritual man conjoined to a natural, savor of justice and judgment.
(10) That these conjugial simulations with natural men savor of prudence for various causes.
(11) That they are for the sake of amendment and for accommodation.
(12) That they are for the sake of preserving order in domestic affairs, and for mutual help.
(13) That they are for the sake of the unanimous care of infants and in respect to children.
(14) That they are for the sake of peace in the house.
(15) That they are for the sake of reputation out of the house.
(16) That they are for the sake of various favors expected from the married partner, or from his or her kindred, and thus for fear of the loss of them.
(17) That they are for the sake of having blemishes excused, and thus for avoidance of disrepute.
(18) That they are for the sake of reconciliation.
(19) That if on the part of the wife favor does not cease when faculty ceases with the man, there may spring up a friendship emulating conjugial friendship as they grow old.
(20) That there are different kinds of apparent love and friendship between married partners, one of whom is subjugated, and is therefore, subject to the other.
(21) That there are infernal marriages in the world between married partners who inwardly are the bitterest enemies and outwardly like the most intimate friends.
Now follows the explanation of these.
271. DE CAUSIS APPARENTIS AMORIS, AMICITIAE, ET FAVORIS IN CONJUGIIS
Quoniam de Causis frigorum et separationum actum est, ex ordine sequitur, ut de Causis apparentis amoris, amicitiae et favoris in Conjugiis, etiam agatur: notum enim est, quod tametsi frigora separant conjugum animos hodie, usque cohabitent, et procreent; quod non fieret, nisi etiam darentur amores apparentes, ac alternis similes aut aemuli caloris genuini amoris: quod apparentiae illae sint necessitates et utilitates, et quod absque illis domus non consisterent, et inde nec Societates, in sequentibus videbitur. Praeter haec, aliqui conscientiosi possunt laborare idea, quod dissidentiae mentium inter se et conjugem, et inde abalienationes internae, sint in illorum culpa, ac imputentur, et quod propter id doleant corde; sed quia dissidentiae internae non in illorum manu sunt ad opitulandum, satis est illis per apparentes amores et favores, sedare ex conscientia oboritura incommoda; inde etiam potest redire amicitia, in qua ab ejus parte latet amor conjugialis, tametsi non ab alterius. Sed haec Transactio propter numerum varietatum hujus materiae, distinguetur in articulos, ut priores; hujus Articuli sunt hi.
I. Quod in Mundo naturali paene omnes conjungi possint quoad affectiones externas, non autem quoad internas si hae dissident et apparent.
II. Quod in Mundo spirituali omnes conjungantur secundum affectiones internas, non autem secundum externas, nisi hae unum agant cum internis.
III. Quod sint externae affectiones, secundum quas Matrimonia communiter contrahuntur in Mundo. 1IV. Sed quod, si non internae affectiones insunt, quae conjungunt mentes, Matrimonia in domo solvantur.
V. Quod tamen Matrimonia in Mundo ad finem vitae utriusque permansura sint.
VI. Quod in Matrimoniis, in quibus internae affectiones non conjungunt, dentur externae, quae simulant internas, et consociant.
VII. Quod inde apparens amor, aut apparens amicitia, et favor inter conjuges.
VIII. Quod Apparentiae hae sint simulationes conjugiales, quae laudabiles, quia utiles et necessariae.
IX. Quod hae simulationes conjugiales apud Spiritualem hominem conjunctum Naturali sapiant ex justitia et judicio.
X. Quod hae simulationes 2conjugiales apud naturales homines sapiant ex prudentia, propter varias causas.
XI. Quod sint propter emendationes, et propter accommodationes.
XII. Quod sint propter ordinem servandum in rebus domesticis; et propter mutuum auxilium.
XIII. Quod sint propter curam infantum et erga liberos unicordem.
XIV. Quod sint propter pacem in domo.
XV. Quod sint propter famam extra domum.
XVI. Quod sint propter varios favores exspectatos a conjuge, aut ab ejus cognatis; et sic propter timores jacturae illorum.
XVII. Quod sint propter excusationes naevorum, et inde evitationes infamiae.
XVIII. Quod sint propter reconciliationes.
XIX. Quod si apud uxorem non cessat favor, dum facultas apud virum, fieri possit amicitia aemulans conjugialem, dum senescunt.
XX. Quod variae species apparentis amoris et amicitiae dentur inter conjuges, quorum unus est subjugatus, et inde subjectus alteri.
XXI. Quod dentur Conjugia infernalia in Mundo inter conjuges, qui interius sunt infensissimi hostes, et exterius sicut conjunctissimi amici. Sequitur nunc horum Explicatio.
Footnotes:
1. Prima editio: Mundo?
2. Prima editio: simulationos (ut videtur)