475、⑾出于合法、正当、纯正重大理由找情妇或纳妾的男人有可能同时拥有婚姻之爱。我们说他们可能同时拥有婚姻之爱，意思是说，他们可能将这爱藏在心里。因为凡拥有这爱的人不会失去它，它只是处于休眠状态。对那些偏爱婚姻胜过找情妇或纳妾，并且仅出于上述理由找情妇或纳妾的人来说，以下就是婚姻之爱能在他们里面得以保存的原因：
①这种行为并不反对婚姻之爱，或使婚姻之爱令人厌恶。
②这种人并未与这爱分离。
③它只是被掩盖了。
④死后，这种掩盖就被除去。
①这种找情妇或纳妾的方式并不反对婚姻之爱，或使婚姻之爱令人厌恶。这一点从前面的论证可推知，即：出于合法、正当和纯正重大理由找情妇或纳妾不算违法（467-473节）。
②这种找情妇或纳妾的方式并不需要与婚姻之爱分离。因为当有合法、正当或纯正重大理由介入、说服和迫使时，与婚姻联系在一起的婚姻之爱不会被分离出去，只是被中断了；被中断而非分离的爱仍存留在它的容器中。此处情形和热爱工作的人因参与社交活动、观看戏剧演出、外出旅行而耽搁工作的情形差不多，他并未丧失对工作的热爱。这种情形还和喜好美酒的人又去品尝劣质酒的情形差不多，他并未丧失对美酒的嗜好。
③这种找情妇或纳妾的方式只是婚姻之爱的一种掩盖，因为对找情妇或纳妾的爱是属世的，而对婚姻的爱是属灵的；当属灵之爱被中断时，属世之爱就会掩盖它。作为情人的这个男人或丈夫没有意识到这一点，因为属灵之爱本身无法被感觉到，只能通过某种属世之爱来表达自己，这种属世之爱被感觉为一种含有天堂祝福的快乐。而属世之爱本身仅被感觉为一种快乐。
④死后，这种掩盖就被除去。因为此时，人从属世变得属灵，并享有实质的身体，以取代物质的身体，也就是肉体；这使得出于属灵之爱的属世快乐在其巅峰被他感觉到。事实的确如此，我已经听说了，因为我在灵界与这类男人交谈过，包括那里的国王，他们在世时纳妃就是出于纯正的重大理由，。
475、（11）这是指这样的男人可能会将这种爱埋藏在内心。因为这种爱不会在它所存的地方死亡，而只会处于蛰伏状态。
对于出于前面的原因而与情人交往，但更渴望婚姻之爱的男人，婚姻之爱出于以下原因而得以保存：因为这些情况下与情人交往并不与婚姻之爱相对立。因为它不会产生与婚姻之爱的分离。只会象在那种爱上盖上一层纱，这层纱在男人死后会被揭去。
1、这种情况下与情人交往并不与婚姻之爱相对立。这可以从467-473节中看到。
2、这种情况下与情人交往不会产生与婚姻之爱的分离。因为合法的、正当的，重要的原因只会使婚姻之爱处于蛰伏状态，处于其存在的地方。这种情况与一个人处于他所喜欢的工作中，但由于社会活动而无法从事那一工作相似。他不会失去对那一工作的爱。还与爱好酒的人虽然喝着差一点的酒，但还不会丧失对好酒的爱相似。
3、这种情况下与情人交往只会象在婚姻之爱上盖上了一层纱。是因为与情人交往是自然的爱，而婚姻之爱是精神的爱，当后者被割除后，自然的爱就会掩盖住它。此时的男人并不知道这一点，因为精神的爱不会被感觉到，而只会通过自然的爱表现出来。精神的爱会被感受到是一种来自于天国的祝福，而自然的爱只会被感受为一种快乐。
4、纱会在死后被揭去是因为人那时就变成精神性的人了，不再是物质的躯体。能感受到精神性的爱。我曾在精神世界中与那些出于合法公正，重要的原因而与情人交往的人交谈过这点。
475. (xi) Those who for lawful, just and genuinely weighty reasons have a concubine of this kind can also have conjugial love.
We say that they can at the same time have conjugial love, meaning that they can keep this love hidden in themselves. For this love is not lost to the person who has it, but it lies dormant. The following are the reasons why conjugial love is preserved in the case of those who prefer marriage to having a concubine, and only take one for the reasons given above. This behaviour is not repugnant to conjugial love; such a person is not cut off from this love, since it is merely covered up, and this covering is taken away after their death.
(a) This way of having a concubine is not repugnant to conjugial love, as follows from the demonstration above that having a concubine in this way is not unlawful, when there are lawful, just and genuinely weighty reasons for it (467-473).
[2] (b) This way of having a concubine does not involve being cut off from conjugial love, for under the intervention, persuasion and pressure of lawful or just or genuinely weighty reasons, conjugial love associated with marriage is not cut off but temporarily interrupted. A love which is interrupted and not cut off still persists in the person concerned. This is much the same as when a person who enjoys his work is distracted from it by parties, theatre-going or travel; he still does not lose his love for his work. Or in the case of someone with a liking for fine vintages who, when he drinks ordinary wine, does not lose his taste for fine wine.
[3] (c) This way of having a concubine involves merely a covering up of conjugial love, because the love of having a concubine is natural, and the love of marriage is spiritual; and natural love covers up spiritual love, when this is blocked. The lover is unaware of this, because spiritual love by itself is not felt, but only through natural love. It is perceived as a pleasure containing blessedness from heaven; but natural love by itself is perceived only as a pleasure.
[4] (d) This covering is taken away after death, because then a person passes from natural to spiritual, enjoying a substantial body instead of a material one; and this allows him to feel natural pleasure coming from spiritual pleasure to the highest degree. I have learned that this is so from conversations with certain people in the spiritual world, including kings there who had concubines in the natural world for genuinely weighty reasons.
475. 11. Men who take a mistress for legitimate, just and real weighty reasons may be at the same time in a state of conjugial love. When we say that they may be at the same time in a state of conjugial love, we mean that they may keep this love concealed within them. For this love does not die in the vessel in which it exists, but becomes dormant.
In men who prefer marriage to taking a mistress, and who resort to it for the aforesaid reasons, conjugial love is preserved because of the following considerations: Because taking a mistress in such a circumstance does not stand opposed to conjugial love. Because it does not entail a separation from that love. Because it constitutes only a veiling over of that love. And because this veil is removed from such men after death.
1. That taking a mistress in such a circumstance does not stand opposed to conjugial love. This follows from the points demonstrated above, that when taking a mistress in such a circumstance is done for legitimate, just and real weighty reasons, it is not forbidden (nos. 467-473).
[2] 2. That taking a mistress in such a circumstance does not entail a separation from conjugial love. It does not entail a separation from that love, for when legitimate, just or real weighty reasons intervene, persuade, and compel, conjugial love is not separated and the marriage with it, but it is only suspended; and love suspended, and not separated, remains in its vessel. The case here is similar to that of one who is engaged in an occupation he loves, and is kept from it by social functions, theater performances, or travels. He still does not lose his love for his occupation. The case is similar as well to that of one who loves fine wine. When he drinks an inferior kind, he still does not lose his avid taste for the fine kind.
[3] 3. That taking a mistress in such a circumstance constitutes only a veiling over of conjugial love. That is because the love in taking a mistress is natural, while the love in marriage is spiritual; and the natural love veils over the spiritual love when the latter is cut off. The man as a lover is not aware of this, because spiritual love is not felt in itself, but expresses itself through some natural love, which is experienced as delight in which there is a blessedness from heaven. But a natural love by itself is experienced simply as delight.
[4] 4. That this veil is removed after death. That is because the person from being natural then becomes spiritual, and instead of a material body possesses an essential one, in which natural delight from a spiritual love is felt in its height. I have heard that this is so from communication with some such men in the spiritual world, including kings there, who in the natural world had taken a mistress for real weighty reasons.
475. 11. Those who have a concubine this way for legitimate, just, and really important reasons may have love for marriage at the same time.
Saying that they can have love for marriage at the same time means that they can keep this love hidden away within themselves, for this love does not die out in the one whom it is in, but is inactive.
Here are the reasons why married love stays on in those who prefer marriage to having a concubine and go into concubinage for the reasons noted above. This type of concubinage does not oppose married love, it is not a parting of the ways, for it only covers it up, and this covering comes off for them after death.
(a) This kind of concubinage does not oppose the love in marriage, according to what was pointed out above - that this kind of concubinage is permissible when done for legitimate, right, and important, real reasons (nos. 467-473).
(b) This kind of concubinage is not a parting of the ways with the love in marriage, because when legitimate, or just, or important valid reasons come between, persuade, and force it, married love is not taken away from the marriage but only interrupted, and love that is interrupted and not taken away remains in the one under its influence.
It is the same as with someone who holds a job that he loves and is kept away from it by company, by shows, or by travel, yet his love for the job is not lost. And it is the same as with someone who loves fine wine. When he drinks inferior wine, he does not lose his eager taste for the fine wine.
(c) This kind of concubinage only covers married love up, because love for a concubine is worldly and married love is spiritual, and a worldly love covers a spiritual one when it interrupts it. The lover does not know that this is so, because a spiritual love is not felt per se, but through the worldly plane, and it seems like a delight with a blessing from heaven in it. But a worldly love per se is felt as just the delight.
(d) This covering comes off after death, because then the person changes from worldly to spiritual, and instead of a material body he enjoys one made of substance. In it natural delight is intensified by spiritual. I have heard that this is so by consulting with certain ones in the spiritual world - even a king who had a concubine for important, valid reasons in the natural world.
475. XI. THAT THOSE WHO ARE IN THIS CONCUBINAGE FROM CAUSES LEGITIMATE, JUST, AND REALLY WEIGHTY, MAY AT THE SAME TIME BE IN CONJUGIAL LOVE. It is said that they may at the same time be in conjugial love, the meaning being that they may retain this love stored up within themselves; for in the subject in whom that love is, it does not perish but is quiescent. The following are the reasons why conjugial love is preserved with those who prefer marriage to concubinage and yet enter into the latter for the causes mentioned above: [1] That this concubinage is not repugnant to conjugial love. [2] That it is not a separation from it. [3] That it is but a veiling around it. [4] That the veil is removed from them after death.
1. That this concubinage is not repugnant to conjugial love follows from what was demonstrated above, namely, that when it is from causes legitimate, just, and really weighty, it is not unlawful (nos. 467-473).
[2] 2. That this concubinage is not a separation from conjugial love, is because when legitimate or just or really weighty causes arise, persuade, and impel, conjugial love is not separated with the marriage but is only interrupted, and love interrupted and not separated remains in the subject. The cause is the same as with one who is in a function which he loves, and is detained from it by social company, shows, or travel--his love of the function is not destroyed; or as with one who loves generous wine, yet when he drinks ignoble wine he does not lose his appetite and taste for the generous.
[3] 3. That this concubinage is only a veiling around of conjugial love is because the love of concubinage is natural and the love of marriage spiritual, and when the spiritual love is intercepted, natural love veils it over. The lover himself does not know that such is the case because spiritual love is not sensated of itself but only through a natural love, and [then] it is sensated as a delight wherein is blessedness from heaven, while natural love by itself is sensated merely as delight.
[4] 4. That the veil is removed after death is because then, from being natural the man becomes spiritual, and instead of a material body he enjoys a substantial body wherein natural delight from the spiritual is sensated in its eminence. That such is the case, I have heard from communication with some in the spiritual world, even from kings there, who in the natural world had been in concubinage from really weighty causes.
475. (xi) Those who are in this concubinage for lawful, just and weighty, real causes, may at the same time be in marital love. We say that they may be in marital love at the same time, meaning that they may keep this love stored up in themselves; for this love does not perish in any one in whom it exists, but becomes quiescent. The reasons why marital love is preserved with those who prefer marriage to concubinage and enter on the latter for the causes named above, are these: this concubinage does not antagonize marital love; it does not part with it; it is a veiling of it around; and this veil is removed after death.
1. That this concubinage does not antagonize marital love follows from what was shown above, that it is not impermissible when it takes place for lawful, just and really weighty causes (n. 467-473[2] 2. This concubinage does not part with marital. love, for when lawful, just and really weighty causes arise, persuade and are urgent, marital love is not abandoned with the marriage, but only interrupted; and love interrupted but not abandoned, continues in the subject. It is much as if a man, in an employment he loves, is detained from it by company, shows or travel; still he does not lose his love for his work; and it is like one who loves generous wine, but who when he drinks ignoble wine, does not lose his eager taste for the generous.
[3] 3. Concubinage is but an over-veiling of marital love because the love in concubinage is natural, while that in marriage is spiritual, and natural love veils over the spiritual when the latter is interrupted. The lover is unaware of this fact, because spiritual love is not felt by itself, but in the natural, and is felt as delight in, which there is blessedness from heaven; but natural love by itself is felt only as delight.
[4] 4. This veil is removed after death, for then from natural a man becomes spiritual and in place of the material body possesses a substantial one in which natural delight issuing from spiritual is felt in an exalted measure. I have heard that this is so from communication with some in the spiritual world, also from kings there who had been in concubinage in the natural world for weighty and real causes.
475. (11) That those who from legitimate, just, and really weighty causes are in this concubinage may at the same time be in conjugial love. It is said they may at the same time be in conjugial love, and the meaning is that this love may be kept concealed within them; for the love does not perish in the subject within whom it is, but is quiescent. The reasons why conjugial love is preserved with those who prefer marriage to concubinage and yet enter into this for the causes mentioned above, are these: That this concubinage is not repugnant to conjugial love; that it is not a separation from it; that it is but an overveiling of it; and that this veil is removed in them after death. (1) That this concubinage is not repugnant to conjugial love follows from what was shown above, that when this concubinage is entered into for causes that are legitimate, just, and really weighty it is not unlawful, n. 467-473. (2) That this concubinage is not a separation from conjugial love, for when causes that are legitimate, or just, or really weighty interpose, persuade, and are urgent, conjugial love is not severed with the marriage, but only interrupted, and love interrupted and not severed remains in the subject. It is as one who is in an office which he loves, and is detained from it by company, by shows, or by travel, yet his love of the office is not destroyed; or as with one who likes generous wine, and yet when he drinks that which is not noble, it does not spoil his eager taste for the generous. (3) This concubinage is only an overveiling of conjugial love because the love of concubinage is natural and the love of marriage is spiritual, and natural love covers over the spiritual when that is intercepted. The lover does not know that this is so because spiritual love is not sensibly perceived of itself, but through the natural, and is felt as delight wherein is blessedness from heaven. But natural love by itself is felt only as delight. (4) After death this veil is removed, because then the man from natural becomes spiritual, and rejoices in a substantial instead of the material body, in which natural delight from the spiritual is felt in its pre-eminence. That this is so I have learned from communication with some in the spiritual world, also from kings there, who in the natural world were in concubinage from real weighty causes.
475. XI. Quod illi, qui ex causis legitimis, justis, et sonticis realibus, in hoc concubinatu sunt, possint simul in amore conjugiali esse. Dicitur, quod possint simul in amore conjugiali esse, ac intelligitur, quod possint hunc amorem reconditum apud se tenere; nam amor ille in subjecto, in quo est, non perit, sed quiescit. Quod amor conjugialis apud illos, qui conjugium praeferunt concubinatui, et in hunc ex causis supramemoratis intrant, conservetur, sunt hae causae; quod hic concubinatus non repugnet amori conjugiali; quod non sit separatio ab eo; quod sit modo circumvelatio ejus; et quod hoc velamen auferatur illis post mortem.
I. Quod 1Concubinatus ille non repugnet amori conjugiali, sequitur a supra demonstratis, quod ille concubinatus, dum fit ex causis legitimis, justis, et sonticis realibus, non sit illicitus, 467-473. 2
[2] II. Quod concubinatus ille non sit separatio ab amore conjugiali; nam quando causae legitimae, aut justae, aut sonticae reales intercedunt, suadent, adigunt, amor conjugialis cum conjugio non separatur, sed modo interpolatur, ac amor interpolatus, et non separatus, in subjecto remanet; hoc simile est cum illo, qui in amata functione est, et ab illa distinetur per consortia, vel per spectacula, vel per peregrinationes, usque non perdit amorem functionis; ac simile cum illo, qui amat generosum vinum, usque, dum non nobile bibit, non appetentem gustum pro generoso perdit.
[3] III. Quod concubinatus ille sit modo circumvelatio amoris conjugialis, est quia amor concubinatus est naturalis, et amor conjugii spiritualis, ac naturalis amor obvelat spiritualem dum hic intercipitur; quod ita sit, nescit amator, quia spiritualis amor non sentitur ex se, sed per naturalem, ac sentitur ut jucundum in quo est beatum e Coelo; at naturalis amor per se sentitur modo ut jucundum.
[4] IV. Quod hoc velamen auferatur post mortem, est quia tunc homo a naturali fit spiritualis, et pro corpore materiali gaudet substantiali, in quo jucundum naturale ex spirituali, in sua eminentia sentitur: quod ita sit, ex communicatione cum quibusdam in Mundo spirituali, etiam a Regibus ibi qui in Concubinatu ex causis sonticis realibus in Mundo naturali fuerant, audivi.
Footnotes:
1. Prima editio: Quod I.
2. Prima editio: 473 (absque puncto)