432、⑻淫乱之爱使人越来越不是一个人，越来越不是一个男人；而婚姻之爱则使人越来越是一个人，越来越是一个男人。在有关婚姻之爱及其智慧快乐的第一部分，我们在理性之光中所论证的一切细节已说明并证实，婚姻之爱使人越来越是一个人。如：
①享有真正婚姻之爱的人变得越来越属灵；他变得越来越属灵，就越是一个人。
②他变得越来越智慧；人变得越来越智慧，就越是一个人。
③他的心智内层越来越被打开，直到他看见主，也就是从内在承认主；人越处于这种看见或承认，就越是一个人。
④他越来越变成一个道德、良善的公民，因为他的属灵灵魂就在他的道德和公民意识中；人越是一个道德的良善公民，就越是一个人。
⑤死后，他也会变成一位天上的天使；天使在本质和形式上是一个人；此外，真正的人性会从他的脸面、言语和举止闪耀出来。
因此，很明显，婚姻之爱使人越来越是一个人。
奸淫者的情形截然相反，这一点从本章前面以及现在所论述的奸淫与婚姻的对立必然推断出来。如：
①奸淫者不是属灵的，而是处于最低程度的属世层；脱离属灵人的属世人仅在理解力方面是一个人，但在意愿方面不是人。属世人的意愿沉浸于身体和肉体的情欲，并且在这种时候，理解力伴随着它。他只能算半个人，对此，他若提升自己的理解力，自己就能凭理解力的理性看出来。
②只有与地位显赫、学识渊博、德高望重的人同在时，奸淫者的言行举止才是明智的；他们独处时则是疯狂的，并轻视教会的神性和神圣事物物，以可耻和不贞洁的行为玷污生活的道德，如有关奸淫的那一章（21章）所要证明的。谁看不出这类秀姿态的人仅仅外在形式是人，内在形式却不是人？
③奸淫者变得越来越不是人。对此，我的亲眼见证向我清楚证明了，因为我看到了他们在地狱的情形；在那里，他们是恶魔，当以天堂之光观之时，他们满脸脓疱，弯腰驼背，言语粗鄙，举止夸张。
然而，要知道，这描述的是那些有意奸淫者和确定奸淫者，而不是那些不加思索的奸淫者；因为奸淫分为四种类型（参看有关奸淫及其等级那一章），其中：有意奸淫者是指那些出于意愿的乐趣奸淫之人；确定奸淫者是指那些出于理解力的说服奸淫之人；有意识的奸淫者是指那些出于感官诱惑奸淫之人；无意识的奸淫者是指那些还没有请教理解力的能力或自由之人。正是前两种奸淫者变得越来越不是人；而后两种则会随着他们弃绝错误，然后变得智慧而变成人。
432、（8）淫荡之爱使人越来越不成为人，而婚姻之爱使人越来越成为人。婚姻之爱使得人越来越有人性这一点可以从本书的第一部分看到。比如（1）婚姻之爱使得人越来越具有精神性，而人越是有精神性，人就越成为人。（2）人会变得越来越有智慧，越是有智慧，人就越成为人。（3）人的内在会被开启并使人会认识到主，人越是有那种意识，人就越成为人。（4）人会变得越来越有道德并守法，因为人的道德性和公德性中有一种精神性的灵魂存在，人越是有道德，越是守法，他就越成为人。（5）死后人会变成天国的天使，天使在实质和形式上都是人，在他的面容，言语和习惯中会放射出真正的人性。因此婚姻之爱使人越来越成为人。
与上述相反的是与婚姻之爱完全相反的淫荡之爱，这也是本章的主题：
（1）这种人不是精神性的而是极为自然性的。与精神性相分离的自然人只在才智方面属于人，在意愿方面不属于人。自然性的人沉浸在躯体的意愿和肉体的贪婪之中。这种人只称得上是半个人，他自己若提升自己的才智就会看到这点。（2）淫荡者本身是没有智慧的，只是在言语中或在与地位突出的人，有学问，有名望的人在一起，看上去好象是有智慧的。而当他们与自己类似的人在一起时，则表现为愚蠢的。认为教会中的神圣事物是毫无意义的，会无耻地污蔑道德的生活。这点会在在关于淫荡者一章中讲到。谁不会看到这些人只是在外形上是人，而在内在上却不属于人呢？（3）我曾见过淫荡者在地狱中变得越来越没有人性。在地狱中他们的脸上长满脓疱，驼着背，声音粗劣，动作可笑。
要知道一点，是那些故意犯奸淫罪的人才是以上这种情况。因为有四种不同（参见关于淫荡者及其程度一章）：有目的地犯奸淫罪的人是出于意愿中的贪婪；故意犯奸淫罪的人是在才智的驱动下而行为；思想上的淫荡者是在感觉的诱导下而行为；而无思想的淫荡者是没有能力或自由进行判断而犯奸淫罪。前两处人会变得越来越非人性。后两种人会因他们的悔过而变得有智慧。
432. (viii) Scortatory love makes a person less and less human and virile, and conjugial love makes him more and more human and virile.
Conjugial love can make a person, as was demonstrated and proved by every detail brought to light for the reason to see in the first part of this book, on conjugial love and the delights of its wisdom. For instance:
(a) a person who has truly conjugial love becomes more and more spiritual; and the more spiritual anyone is, the more human he is.
(b) He becomes more and more wise; and the wiser anyone is, the more human he is.
(c) He has the inner levels of his mind more and more opened, until he sees the Lord or acknowledges Him intuitively; and the more anyone has that vision or that acknowledgment, the more human he is.
(d) He becomes more and more moral and a good citizen, because his spiritual soul is in his morality and civic consciousness, and the more anyone is morally a good citizen, the more human he is.
(e) After death he also becomes an angel of heaven, and an angel is in essence and in shape a human being, and true humanity shines out from his face, and from his speech and behaviour. These facts establish that conjugial love makes a person more and more human.
[2] The opposite is the case with adulterers; this follows inevitably from the opposition between adultery and marriage, the subject already discussed and still being discussed in this chapter. For instance:
(a) adulterers are not spiritual, but in the highest degree natural. A natural person, separated from the spiritual one, is only human as regards his intellect, but not as regards his will. He plunges this into the body and the lusts of the flesh, and at such times even the intellect accompanies the will. He is then no more than half human, as his intellectual powers of reason, if elevated, will enable him to see for himself.
(b) Adulterers are not wise, except in what they say and in their gestures when in the company of people of high rank, distinguished learning and good morals. Left to themselves they are mad, treating Divine matters and the holy things of the church as of no importance, and defiling their ideals of life with immodest and unchaste behaviour, as will be proved in the chapter on adultery [XXI]. Anyone can see that people who put on such a show are human only in outward form, and not in their inward form.
(c) Adulterers progressively become less and less human, as the witness of my own eyes has proved most clearly to me, having seen them in hell. There they are demons, and when seen in the light of heaven, their faces are like boils, their bodies hunchbacked, their conversation coarse, and their gestures theatrical.
[3] But it should be known that this description is of those who commit adultery of set purpose, not those who do so without forethought. For there are four types of adulterer, as will be seen in the chapter on adultery and its degrees. Deliberate adulterers are those who do so at the pleasure of the will. Confirmed adulterers are those who do so through a wrong intellectual belief. Adulterers on purpose are those who do so by being entrapped by the senses. Adulterers with no purpose are those who have not the ability or freedom to consult their intellect. It is the first two types of adulterers who become less and less human; the second two types become human, as they renounce their errors and then behave wisely.
432. 8. Licentious love makes a person less and less human and less and less a man, while conjugial love makes a person more and more human and more and more a man. That conjugial love makes a person human is shown and attested by each and every point that we demonstrated to the light of reason in Part One, concerning love and the delights of its wisdom. As, for example:
1. That a person who is in a state of truly conjugial love becomes more and more spiritual, and the more spiritual anyone is, the more human he is.
2. That he becomes more and more wise, and the wiser anyone is, the more human he is.
3. That in him the interior faculties of the mind are opened more and more, to the point that he sees or intuitively acknowledges the Lord, and the more anyone possesses that sight or acknowledgment, the more human he is.
4. That he becomes more and more moral and law-abiding, because his morality and citizenship contain a spiritual soul, and the more morally law-abiding anyone is, the more human he is.
5. That after death he also becomes an angel of heaven, and an angel in essence and form is human; and moreover a genuine humanity radiates from his face, speech and habits; from which it follows as well that conjugial love makes a person more and more human.
[2] That the reverse is the case with adulterers clearly follows from the fundamental opposition of adultery to marriage, which is and has been the subject of this chapter. Namely, from the following:
1. That they are not spiritual but supremely natural; and the natural self separated from the spiritual self is human merely in respect to the intellect, but not in respect to the will. The natural self immerses the will in the body and lusts of the flesh, and at such times the intellect also accompanies it. That such a person is only half human, he himself can see from the reason of his own intellect, if he elevates it.
2. That adulterers are not wise except in their speech and in the way they also conduct themselves when in company with people prominent in status, with people renowned for their learning, or with people who are moral; but that alone among themselves they are insane, regarding the Divine and holy things of the church as meaningless, and defiling the moralities of life with shameless and unchaste depravities, as we will show in the chapter on adultery. 1Who does not see that such impostors are human only in respect to their external figure, and that in respect to their internal form they are not human?
3. In my case, that I have personally observed that adulterers become less and less human from seeing them in hell, which has served me as clear confirmation of the fact. For in hell they are demons, and when seen in the light of heaven, their faces are as though full of pustules, their bodies as though hunchbacked, their speech rough, and their gestures theatrical.
[3] It should be known, however, that it is purposeful and deliberate adulterers who are of such a character, and not unthinking adulterers. For there are four kinds of adulterers (as discussed in the chapter on adultery and its degrees 2): purposeful adulterers, who are prompted by a lust of the will; deliberate adulterers, who prompted by a persuasion of the intellect; cognizant adulterers, who are prompted by enticements of the senses; and unthinking adulterers, who do not possess the ability or freedom to consult the intellect. It is the first two kinds of adulterers who become less and less human. But the second two kinds become human as they retreat from those errors and afterwards become wise.
Footnotes:
1. Again, see nos. 478 ff.
2. Nos. 478 ff.
432. 8. Illicit love makes a person more and more not a person and a man not a man, and married love makes a person more and more a person and a man. Every single one of the things brought to light for reason in the Part I, about love and the joys of its wisdom, illustrates and establishes that love in marriage makes a person. Such as: (a)
Someone who is in real married love becomes more and more spiritual, and the more spiritual anyone is, the more human he is.
(b) That he becomes more and more wise, and the wiser anyone is, the more he is a person. (c) That the inner reaches of his mind are opened more and more so that he sees, or intuitively accepts, the Lord, and the more anyone has that vision or acceptance, the more he is a person. (d) That he becomes more and more moral and more a citizen because a spiritual soul of morality and citizenship is in him, and the more anyone is morally a citizen, the more he is a person. (e) Also, he becomes an angel of heaven after death, and an angel is a person in essence and figure, and moreover, true humanity shines in his face, from his speech, and from his manners.
These things establish that love in marriage makes a person more and more a person.
From the very opposition of adultery and marriage, dealt with and being dealt with in this chapter, it follows as proved that it is the opposite with adulterers. As: (a) That they are not spiritual but extremely worldly, and the worldly man separate from the spiritual is only human as to his intellect, but not as to his will. He plunges this into his body and physical lusts, and his intellect also goes with it at those times. If he lifts up the reason of his intellect he himself can see that he is only half a person. (b)
The chapter about adulteries will prove that adulterers are only wise in their speech and also in their actions when in company with high - ranking dignitaries, with people famous for learning, and with well - mannered people, but alone with themselves they are foolish, considering the divine and holy things of the church to be worthless, and defiling the moralities of life with immodesties and unchasteness. Who does not see that mimics like that are only people in outer form and not people in inward form? (c) My own eyes, by seeing them in hell, have given me clear confirmation that adulterers become more and more inhuman, for there they are demons who, when seen in the light of heaven, have faces sort of like pimples, sort of hunchbacked bodies, sort of scratchy speech, and theatrical gestures.
But note that confirmed and intentional adulterers are like this, not people who are adulterers from lack of consideration. For there are four kinds of adultery, discussed in the chapter about adulteries and their degrees: the ones who are adulterers by the desire of their will are adulterers by intention, those who are adulterers by intellectual persuasion are confirmed adulterers, those who are adulterers by sensual enticement are adulterers by plan, and those without the ability or freedom to consult their intellect are adulterers not by plan. The first two kinds of adulterers are the ones who become more and more inhuman, but the second two kinds become human as they move away from those errors and then become wise.
432. VIII. THAT SCORTATORY LOVE MAKES MAN TO BE MORE AND MORE NOT A MAN AND NOT A MALE; AND THAT CONJUGIAL LOVE MAKES MAN TO BE MORE AND MORE A MAN AND A MALE. That conjugial love makes man [to be man] is illustrated and confirmed by all that has been demonstrated in light before the reason in the First Part, on [Conjugial] Love and its Delights of wisdom, as: 1. That one who is in love truly conjugial becomes more and more spiritual; and the more he becomes spiritual, the more he is a man. 2. That he becomes more and more wise; and the more one becomes wise, the more he is a man. 3. That with him, the interiors of the mind are opened more and more, even to his seeing the Lord, that is, acknowledging Him interiorly; and the more one is in that sight or that acknowledgment, the more he is a man. 4. That he becomes more and more moral and civil, 1there being a spiritual soul in his morality and civility; and the more one is morally civil, the more he is a man. 5. Also, that after death he becomes an angel of heaven; and an angel is a man in essence and form; moreover, what is genuinely human shines out in his face [and is seen] from his speech and manners. Thus it is evident that conjugial love makes man more and more a man.
[2] That the contrary is the case with adulterers follows inevitably from the opposition of adultery and marriage treated of previously in the present chapter, and also now, as: 1. That they are not spiritual but in the lowest degree natural; and the natural man separate from the spiritual is a man only as to his understanding but not as to his will. This he immerses in the body and in the concupiscences of the flesh, and at such times the understanding accompanies it. That he is but half a man, he himself can see from the reason of his own understanding if he elevates it. 2. That adulterers are not wise except in their conversation and also in their behavior when in company with men eminent in dignity, renowned for erudition or of good morals; and that when alone they are insane, making light of the Divine and holy things of the Church, and defiling the moralities of life with things shameless and unchaste--this will be proved in the chapter on Adulteries. Who does not see that such gesticulators are men only as to their external figure, and are not men as to their internal form? 3. That adulterers become more and more not men. As to this, my own observation from having seen them in hell has served me as clear confirmation; for there they are demons, whose faces, when seen in the light of heaven, are pustulous, their bodies humpbacked, their speech rough, and their gestures theatrical. 2
[3] It should be known, however, that it is adulterers from purpose and confirmation that are such, not unpremeditated adulterers; for there are four kinds of adulterers, concerning whom, see the chapter on Adulteries and their Degrees. Adulterers from purpose are those who are adulterers from the lust of the will; adulterers from confirmation are those who are adulterers from the persuasion of the understanding; adulterers from premeditation are those who are adulterers from the allurements of the senses; and unpremeditated adulterers are those who do not have the ability or the freedom of consulting their understanding. It is the first two kinds of adulterers who become more and more not men; but the latter two kinds become men as they recede from those errors and afterwards become wise.
Footnotes:
1. The word civil is used by Swedenborg in its root meaning--civis, a citizen. Thus a civil man is one who performs his duties as a citizen or member of society.
2. In the original, the remainder of this paragraph is inserted between inverted commas.
432. (viii) Scortatory love more and more renders the human being not human and not a man, and marital love makes him more and more a human being and a man. Each and all things which we demonstrated in light to the reason in Part I, about Love and its Wisdom's Delights, illustrate and confirm the fact that marital love makes the human being, as that: (i) One in true marital love becomes more and more spiritual, and the more spiritual one is the more is he a human being. (ii) He becomes more and more wise, and the wiser one becomes, the more one is a human being. (iii) The mind's interiors in such a man are opened more and more until he sees the Lord or intuitively acknowledges Him, and the more one is in such vision or acknowledgment, the more one is a human being. (iv) He becomes more and more a moral and civic being, for there is a spiritual soul in his morality and citizenship, and the more a person has of the moral and civic, the more he is a human being. (v) He also becomes an angel of heaven after death; and an angel in essence and form is a human being; the genuinely human also shines from his face, speech and ways. Hence it is plain that marital love makes man more and more a human being.
[2] The contrary befalls adulterers, just as a result of the oppositeness of adultery and marriage of which we have been treating in this chapter: as that (i) Adulterers are not spiritual, but in the lowest degree natural; and the natural man separated from the spiritual is a human being only in point of the understanding, but not of the will. The will is immersed in the body and in the lusts of the flesh, and the understanding along with it at such times. That the man is then only half a man, he himself can see from the reason of his understanding if he elevates it. (ii) Adulterers are not wise, save in speech and bearing when in the company of those of especial dignity, known learning, and some morality; alone with themselves they are insane, flouting the Divine and holy things of the Church, and defiling the moralities of life with things shameless and unchaste, as we shall show in the chapter on adulteries. Who does not see that those who behave so are human beings only in external figure, but not in inward form? (iii) Observation of them in hell has served me for manifest confirmation that adulterers cease more and more to be human beings. For there they are demons whose faces, when seen in heaven's light, are as it were pustulous, their bodies humped, their speech rasping, and their manner hollow.
[3] It 1is to be known, however, that it is adulterers of set purpose, not adulterers undesignedly, who are such as I have described. For there are four kinds of adulterers, of whom we shall say more in the chapter on adultery and its degrees. Adulterers from purpose are adulterers from lust of the will; adulterers from confirmation are adulterers by persuasion of the understanding; adulterers not undesignedly, act on the allurement of the senses; and adulterers undesignedly, are those unable or not free to consult the understanding. It is adulterers of the first two kinds who cease more and more to be human beings; but adulterers of the two latter kinds become human beings as they withdraw from their errors and afterwards are wise.
Footnotes:
1. This paragraph in the original is enclosed in quotation marks.
432. (8) That scortatory love more and more makes man not man (Latin: homo), and a man not a man (vir); and that conjugial love makes man more and more man (Latin: homo) and more and more a man (vir). Each and all things that have been shown to reason in light, in the First Part, On Love and the Delights of its Wisdom, illustrate and confirm that conjugial love makes man. For example: (1) That one who is in love truly conjugial becomes more and more spiritual, and the more spiritual one is the more a man (Latin: homo) is he. (2) That he becomes more and more wise, and the more wise one becomes the more he is a man. (3) That with him the interiors of the mind are opened more and more, even until he sees or intuitively acknowledges the Lord, and the more one is in that sight, or that acknowledgment, the more is he a man. (4) That he becomes more and more moral and civil, because a spiritual soul is in his morality and citizenship, and the more one is morally civil the more he is a man. (5) That after death he also becomes an angel of heaven, and an angel is a man in essence and in form, and true humanity shines forth also in his face, from his speech, and from his deportment. From these considerations it is evident that conjugial love makes man more and more a man. That with adulterers the contrary is the case, follows conclusively from the very opposition of adultery and marriage, which has been and is being treated of in this chapter. For example: (1) That they are not spiritual but in the lowest degree natural, and the natural man apart from the spiritual is man only as to his understanding and not as to the will. This he immerses in the body, and in the lusts of the flesh, and at those times the understanding too accompanies it. That he is but half a man he himself can see, from the reason of his own understanding if he elevates it. (2) That adulterers are not wise except in speech and gestures, and when in company with those eminent in dignity, renowned by their erudition, and men of good morals. But it will be shown in the chapter on adulteries that alone, with themselves, they are insane, making light of the divine and holy things of the church, and defiling the moralities of life with things immodest and unchaste. Does anyone not see that such gesticulators are only men as to outward form, and as to the inward form not men? (3) That adulterers become more and more not men my own experience has served to confirm manifestly, from seeing them in hell-for they are demons there, whose faces when seen in the light of heaven, are as it were pustules, their bodies humped, their voices rough, and their manner simulated. 'It should be understood however, that purposed and confirmed adulterers are such out not unpremeditated adulterers. For there are four kinds of adultery, of which in the chapter on adulteries and their degrees. Adulterers of purpose are such from the lust of the will; adulterers by confirmation are such by persuasion of the understanding; adulterers from premeditation are such from the allurements of the senses; and unpremeditated adulterers are such as have not the faculty or the freedom of consulting the understanding. The two former kinds of adulterers are those that become more and more not men; but the two latter kinds become men just in the degree that they recede from those errors and afterwards become wise.'
432. VIII. Quod Amor scortatorius plus et plus faciat hominem non hominem et virum non virum, et quod Amor conjugialis faciat hominem plus et plus hominem et virum. Quod Amor conjugialis faciat hominem, illustrant et confirmant omnia et singula, quae in Prima Parte de Amore et ejus sapientiae delitiis, in luce coram ratione demonstrata sunt, ut 1. Quod ille qui in Amore vere conjugiali est, plus et plus spiritualis fiat, et quo plus aliquis spiritualis est, eo plus homo est. 2. Quod plus et plus sapiens fiat, et quo plus aliquis sapiens est, eo plus est homo. 3. Quod apud illum plus et plus aperiantur interiora mentis, usque ut videat aut intuitive agnoscat Dominum, et quo plus aliquis in illo visu aut in illa agnitione est, eo plus est homo: 4. Quod plus et plus moralis et civilis fiat, quia anima spiritualis moralitati et civilitati ejus inest, et quo plus aliquis moraliter civilis est, eo plus est homo. 5. Quod etiam post mortem fiat Angelus coeli, ac Angelus est essentia et forma homo, et quoque genuinum humanum ex 1facie ejus, ex loquela et ex moribus ejus elucescit: ex 2his constat, quod Amor conjugialis faciat hominem plus et plus hominem.
[2] Quod contrarium sit cum Adulteris, ex ipsa oppositione adulterii et conjugii, de qua in hoc Capite actum est et agitur, sequitur evictum, ut 1. Quod non spirituales sint, sed summe naturales; ac naturalis homo separatus a spirituali, est solum homo quoad intellectum, non autem quoad voluntatem; hanc immergit corpori et concupiscentiis carnis, et illis horis etiam comitatur illam intellectus; quod hic non sit nisi quam dimidius homo, ipse ex ratione intellectus sui, si elevat illam, videre potest. 2. Quod Adulteri non sapientes sint, nisi in loquelis, et quoque in gestibus, quando in consortio cum eminentibus dignitate, cum inclutis eruditione, et cum moratis sunt, at quod soli apud se insaniant, nauci pendendo Divina et sancta Ecclesiae, et conspurcando moralia vitae impudicis et incastis, in Capite de adulteriis, evincetur; quis non videt, quod tales gesticulatores, sint modo quoad externam figuram homines, et quoad internam formam non homines. 3. Quod Adulteri plus et plus non homines fiant, autopsia ex visis illis in inferno, mihi pro evidente confirmatione inservivit; sunt enim ibi daemones, qui dum apparent in luce coeli, sunt facies illorum sicut pustulae, corpora illorum sicut gibbi, loquelae illorum sunt scabrae, et gestus scenici.
[3] At 3sciendum est, quod tales sint Adulteri ex proposito et ex confirmato; non autem adulteri ex non consulto; nam sunt quatuor genera adulterorum, de quibus in Capite de adulteriis et illorum 4gradibus; Adulteri ex proposito, sunt qui ex libidine voluntatis; Adulteri ex confirmato, sunt qui ex persuasione intellectus; Adulteri ex consulto, sunt qui ex illecebris sensuum; et Adulteri ex non consulto, sunt qui non in facultate, aut non in libertate, consulendi intellectum sunt. Duo priora Adulterorum genera sunt, qui plus et plus non homines fiunt; at duo posteriora genera fiunt homines, sicut recedunt ab erroribus illis, et postea sapiunt.
Footnotes:
1. Prima editio: in
2. Prima editio:
3. Haec paragraphus abhinc in prima editione signis citationis inclusa est.
4. Prima editio: ejus &