6110. [numbered by Tr.] Various points regarding marriage and adultery
1.) How the female is born innocence, and how the male.
How the female develops an affection for what is good, and the male an understanding of what is true.
How the female develops affection for what is true, which happens when she desires to marry, and how the male develops understanding of what is true, which happens likewise when he wants to love the female sex.
How this then grows with them both to the point that it becomes marriage, and how understanding of what is true then subordinates itself to affection for what is true, and they are united.
2.) What the feminine and what the masculine are inwardly.
The feminine inwardly is to love her husband tenderly, but they do not want their husband to know this, consequently he is dominant; and the husbands who do not have this authority become impotent. The wives of angels said that I should not reveal this, but I said that I will reveal it because they think that this is their weakness, but it is the goodness itself of truth and the truth of good.
3.) How two partners become a single form of love through marriage love.
The form of their bodies results from the union of their minds.
About the forms of human beings depending on the affections [they have for things] and consequently the understanding, that is to say, on what comes from (the [things] of) their love and consequently from their wisdom.
This is the image and likeness of God, Gen. [1:26].
Potency increases to the point that it becomes perpetual.
4.) There are many reasons why the man wants his woman to show reluctance:
with certain men there is pleasure in being forceful; with some it is the result of adultery; with some it arouses sexual potency;
it stems from various causes, chiefly of a mental nature.
in the end they become like cats that tear at another cat, stand still, stare at each other, howl miserably, and secretly desire [to mate].
The women are furious that this is disclosed. They declare, as if from inward will, that they do not wish [to make love].
The reason is because potency vanishes if they do otherwise.
5.) The mental conclusion alone that adultery is not a sin makes a person an adulterer.
From the things about this in the Doctrine of Life 1.
Every conclusion in the mind produces an effort in body, which is the act itself.
I asked about cats, why they have such a nature. They said that in the female cat, first it is the pleasure of fighting that is aroused, and that the male cat observes this, and when it comes to an end they copulate.
6.) I told the adulterers that in heaven one always has the ability to make love, and they said that so that they could get into heaven if they had known this in the world, they never would have lived promiscuously.
But I said that in heaven it is not allowable to love anyone except one's partner, while in hell you can commit whoredom with anyone at all. I asked, "Do you want to be in hell or heaven?" and I could not wring an answer out of them.
7.) If a man focuses his love on his wife by fleeing adultery as a sin, then his love and its sexual ability grow daily; but if he takes [the pleasure] from this love and wastes it on whoredom, marriage love becomes like chaff and dies.
8.) Speaking of a woman, one said that is impossible to keep on making love to one's wife, because it becomes ordinary. But angels said he was mistaken. Instead, when there is true marriage love, what is ordinary is a [garden] bed in which delights take form from what is inward, like roses in a [garden] bed, and every rose becomes a [new] bed in which inward delights are formed and varied, and this goes on to eternity.
9.) Something like fury seizes hellish spirits when they feel the aura of marriage love؉ know from much experience.
10.) Married partners, that is to say, marriage love, is the image and likeness itself of God. Adultery destroys it.
11.) Hell is infuriated when [those there] perceive the aura of marriage love, [this was an] experience as it were from heaven.
12.) Adultery is in the whole body as an effort when it is regarded as acceptable.
13.) Every person is a particular affection given form. If it is charity, this form is angelic. What [forms] do their affections then take? They are sheep or doves.
14.) Marriage is like the marriage of the will and understanding, or rather of affection and thought, in all things down to the very least details, because it is a marriage of good and truth.
Let the conjunction, or rather marriage, of these be compared with the marriage of sound and speech, in which this clearly can be seen:
- as for example, that speech is the form of sound, so the husband can be described as the form of his wife,
- that they are one flesh,
- that the husband must cleave to his wife,
- that the wife is the soul and life of the husband,
- or rather that she is the heart of the husband,
- but that neither knows other than that she is his, or he is hers, and that they belong to each other reciprocally and mutually,
15.) that with women nerves are softer, that the veins are somewhat wider, that with men the arteries are stronger, that [with women] the thighs are wider, because the thighs stand for marriage love. These things may be seen in "Secrets of Heaven".
16.) Unless there is the thought of what is eternal, that is to say, of an eternal union, she is not a wife but a concubine, and the result of thought of what is not eternal is that marriage love perishes.
17.) The bond must be a back-and-forth one, or forward and backward, the bond back-and-forth is the wife's affection in the husband's understanding, and the husband's understanding in the wife, if it is not there, it is not marriage love, and under these circumstances it does not become eternal.
If angelic spirits in the world of spirits speak about these two things, [marriage love and eternity], the hells are stirred up, and those who are linked with the hells become as it were insane.
18.) The wife in heaven is spiritual heat, and the husband spiritual light.
19.) A beautiful heavenly and spiritual woman is beauty itself, that is to say, a form of beauty and goodness.
As regards all the works in the universe created by the Lord, clearly there is nothing more beautiful than a virgin.
20.) How the life of the husband enters a wife through [her] hips, and by love.
How truth then becomes good, that is to say, how [the husband's] understanding becomes the wife's will, and at last how the husband's understanding becomes a form of the wife's affection.
Thus how it must be understood that the wife was formed from the rib of Adam, and that Adam said, she is bone of my bone, and flesh of my flesh, and they became one flesh, and the man must cleave to his wife [Gen. 2:23-24].
21.) The pleasure of rape. The hell [of those who rape] is like a cadaver, why --
The pleasure of defloration, the nature of whoredom.
The pleasure of having a variety [of partners], the nature of that pleasure: they become like nasal mucus.
The pleasure of committing adultery with someone else's wife, its nature and kind.
The pleasure of a married man's whoring, its nature.
The pleasure of having a mistress before marriage, its nature. It is permitted, in what circumstances and with whom.
22.) Marriage love is innocence itself, from [the description of] Adam.
—It is chastity itself, - from its origin, and from its correspondence, from its childlike playfulness
; it is purity itself.
There is a representation of it in caterpillars, when they become butterflies.
23.) The reasons for divorce:
1.) illicit sexual behavior,
2.) desertion,
3.) disease, etc.
Why it is not allowable to take a woman who has been divorced, in other words, clearly left [by her husband].
24.) The beauty of a wife and virgin comes from chaste marriage love.
Wisdom comes from the man.
25.) There is no lust in marriage love, because that is not chaste.
This is keenly felt by those who have marriage love.
Therefore there is nothing unclean in it; it is pure.
It may appear as if it is impure, but yet it is not.
The reason is that within the love of marriage lies heaven, down to its lowest aspects, and within the love of adultery lies hell; both appear alike, but yet they are not. They are not felt except by marriage love.
26.) The apparently similar delights, it was said by the ancients, were symbolized by Cerberus, 2who stands at the entrance and guards lest the delight of heavenly love descends into hell.
27.) Marriage love looks unceasingly to two being one, that is to say, one flesh.
If the love in marriage does not look to this, it is the love of adultery.
They can become more a one to eternity.
28.) A male child is truth from good in the natural person.
This truth is born from the spiritual good of a person in the natural person, and from the marriage of good and truth in the spiritual person, thus daughters and sons in the natural person are goods and truths, as may be seen in Apocalypse Revealed 543 3.
Things about the firstborn may also be seen.
[29] 29) The nature of the love of the innermost friendship between them: the innermost [bond] of friendship never ceases, and it makes the pleasure of their conversation heavenly.
The distinction between this love and the love of conjunction.
The nature of the difference.
This difference is unknown to adulterers. They immediately believe that the wife wants conjunction when she says she loves her husband.
30.) I have been told from heaven that most ancient people, who were of the heavenly nature, made marriage love the chief of all their loves, calling it the very delight of their life; and also that love for children is directly derived from it.
31.) The nature of the love for children, which [the Greeks call] storge, in the case of those who are evil. It is that they see themselves in them, because the soul of father is in them.
This love joins partners, but how and with what difference.
32.) A female becomes a female after death, and a male becomes a male, and the love remains mutual and reciprocal, wherefore this [marriage] cannot otherwise than continue in existence.
33.) Before the engagement there is sometimes an exploration by the angels as to whether the love is reciprocal, otherwise this is known from the [partners] themselves, and this is from the Lord.
There are festivities when there are marriages in heaven, but with a difference in the different societies.
34.) Control is exercised in marriage either by the husband or by the wife.
What the submissiveness is that results from excessive righteousness.
What excessive simplicity is with him or her.
What the conviction or belief is that whoredom is not a sin.
35.) About infernal marriage, in the case of those who have a love of exercising control and are atheists.
On the part of the man there is a murderous hatred.
But still he is clearly the servant or slave of the wife so that he does not dare mutter against her will.
But [this happens] at the time when she obtains control through various things.
The reason is that the man's faculty of understanding is subject [to the wife].
36.) They have no inward manliness or honesty; consequently they are not [truly] human.
An adulterer is unjust, unfaithful, insincere, unkind, a vow breaker, liar, immodest.
He has no inward righteousness or inward faithfulness, no inward sincerity, inward truth, inward shame, and so no inward sense of honesty and inward manliness.
What he is like inwardly, and what he is like outwardly; this then is what kind of a person he is.
37.) It is the truth from good through which the Church has its being, and good is from the Lord; and because the Lord flows in through good into truth, it follows from this that angels, and people with whom the Church is, receive good from the Lord in truths, consequently there is a marriage of good and truth in an angel and a person.
38.) If a person concludes that adultery is not a sin, he or she is an adulterer, because the conclusion comes from the will and at the same time from the understanding, in which there is also intention,
thus from the inward will, which is endeavor. It reigns in the whole person — the nature of the endeavor.
39.) A conjunction of good and of truth takes place because the Lord looks on a person in the forehead, and the person looks on the Lord through the eyes. The forehead is the will's love, that is to say, good [intent], and the eyes are the understanding, and so truth.
From this it is said that a person is a recipient of love and wisdom, or of good in truth.
All angels turn the face to the Lord.
The ruling love turns all things to itself, and they follow it.
40.) A person's spirit co-operates in acts of intercourse because what belongs to the spirit is sown at the point of the act's origin.
Nonetheless the person's spirit flows into what is earthly.
In the innermost of the person's spirit there is a conjunction of good and truth, that is to say, of pleasure that simulates good and a sense of rightness that simulates truth.
Therefore when angels and spirits are joined together — which happens in a similar way, they do not conceive or bring forth other things than those of love and wisdom, because without what is earthly there is no reproduction.
41.) All evil lusts stem from adultery, because it is their essential form.
An adulterer, convinced that it is allowable and that he may commit it, cannot acknowledge God in his heart, nor can he be conjoined with the Lord and consequently not with heaven because his delight is entirely opposed to spiritual delight.
Finally he becomes in the highest degree sensual, carnal, and material, and he thinks and speaks from what the eye can see and the ear can hear, which is merely stored away in the memory.
42.) Affection is the all of thought, just as sound is the all of speech, which can be known from the fact that a person's nature is the nature of his or her affection.
From this one principle can be known what thought is in its essence and life
and what chaste thought is, and unchaste thought, and what its origin is.
43.) What is contained in sound, there are yearning desires, what comes from sound.
A person in the world has little awareness of what is in sounds, but the angels have a thorough awareness.
44.) Love for one's partner that does not come from intercourse, as is the case with others, but intercourse comes from love for one's partner, so that the love for one's partner does [not] depend on the fire of that member, but the other way around.
Love for one's partner is full of delights beyond inter course, and is the sweetness of married life together.
Between that love apart from intercourse and intercourse itself lies a decision — just as between what a person thinks from their will, which is an intention, and the action or words, between these comes a decision, which is like the opening of the mind to action, as it were an opening of the door.
45.) Why is not permissible to contract marriage between certain blood relatives; what harm it does, from Lev. [18:1-18].
46.) Then, what dissolves a marriage, the reasons; fornications, why it is not allowable to marry a divorced woman.
47.) The Popes exalt celibacy and virginity over matrimony, but for the purpose of having monks and virgins in the monasteries.
But the opposite [should be exalted].
48.) A detailed description must be given of the state of marriage love prior to the state in which it comes to fulfillment.
The earlier state ought in all respects to precede marriage, and love [ought to develop] from that, without thought of the state following.
Then, marriage is happy and lasting, but so far as it partakes of the latter state alone, so far is
it lacking.
I heard certain ones saying that they knew nothing at all about the latter state nor thought about it when they desired a wife and saw her.
Such is the state of virgins and girls.
Such a state is chaste.
49.) The delights of the prior state are limitless, [observed] from experience.
They come nearer and nearer to the latter state, but still do not enter it. It appears as if they open it, but yet they do not.
Between the prior the latter state there is something that may be termed a decision almost like that between thinking and willing.
The latter state contains in itself all of the prior state and all of its delights, and its delights too are limitless.
The prior state is a state of a marriage friendship which surpasses all friendship.
50.) Those with whom the prior state [of marriage friendship] exists separate from the latter, and those with whom there are both.
Those with whom it does not exist.
51.) What general power it has with those who are in the prior state, together and apart, and what general [power] it has with those who are only in the latter state.
52.) Virgins who have been steeped in a piety almost to the point of a kind of melancholy become sad wives and cannot be among the happy in heaven, [I know] from experience. As a consequence those who have lived in convents [cannot].
53.) The nature of the body of the wife and the nature of the body of the husband compared to the bodies of those in the first state, that is to say, the state before the desire for the marriage.
Compared to adulterers and adulteresses.
Compared to the bodies of young people, of adults, of elderly people.
Of what nature the same are as to their minds, that is to say, their spirits.
54.) The pleasures and pleasantnesses of a mere touch of the hands, [or] of the lips, whenever they are thinking from love about such things from the Word as can be applied [to their relationship], from objects, from various agreeable pleasures.
They have exquisite sensations of the individual and general [states].
These arise from the delights of affection and thought and the conjunction of them, and the more exquisite the sensation, the more inward the conjunction.
There is pleasure of this kind in the conjunction of what is feminine and what is masculine because there is pleasure like this [from the conjunction] of goodness and truth.
There are yet more pleasures from the conjunction of the outer senses such as sight, hearing, smell, especially of breathing, in which countless things lie hidden, they lie hidden especially in the tone of voice itself.
55.) Various fears on account of the wife, as for example:
1.) that she be faulted with infertility,
2.) that she be [faulted with] insanity and or stupidity out of disdain,
3.) that she be a cause of disturbance,
4.) because of arguments,
5.) because of various reasons having to do with himself, and for various reasons having to do with his wife, such as that she may have a purse to manage as in Holland, that she may fare well in the home, so that she may eat and drink well, so that [she may be cared for] when she is sick; this appears as if he loves his wife, but it is not fear for the wife, but fear on account of the wife.
The fear belonging to marriage love, however, is fear that the wife be harmed by anything disgracefully evil. In short, he fears to do evil to it, because he loves her. This fear is the fear for the wife, and not fear on account of the wife.
56.) Various forms of disdain for a wife. 4
Various enmities and hatreds for a wife, for various reasons. 5
Various forms of antipathy for a wife. 6
57.) Appendix — It may be confirmed that Light becomes darkness and darkness becomes light from the fact that if man had eyes like an owl [it would become so to him].
It may be confirmed that the confirmation of falsity corresponds to that light.
58.) The confirmation that adultery is lawful may be compared to the confirmation that light is darkness and darkness light.
59.) Marriage in the Divine sense is the marriage of love and wisdom in God, which together make one, because love belongs to wisdom and wisdom belongs to love.
From this love comes the [marriage] of the Lord and the Church, which love is reciprocal according to the words of the Lord [John 14:20-21].
The marriage of good and truth comes from this, how; marriage is reciprocal, but it arises from good; and
there is an image and likeness of this marriage in the marriage of the two who are joined together by genuine marriage love.
60.) The man is born so that he may be truth and the wife so that she may be good.
He turns himself, concerning which turning.
About the man, his nature at birth, and about the woman, her nature at birth.
You may see what boys' natures are, and see what girls' natures are.
61.) In the beginning genuine marriage love is like a person being reformed and then regenerated: it inverts itself, and when it has been inverted, the love of the man goes forth from the love of the wife, and such as is hers, such is his.
The conjunction of good and truth is similar in its beginning, progression and end.
And this is what is meant by, "a man shall cleave to his wife" [Gen. 2:24].
Then affection of good plays the leading role.
In the earlier state there is also lasciviousness.
— The nature of the later state.
62.) The reason why all want to boast that they are powerful is so that they may be esteemed, and also believed to be strong, etc.
In sveria 7— soldiers.
63.) How the seed is scattered through the body in every direction, is received by the soul which is in the whole body, thus in the fibers and vessels in every direction, and then it gives delight, it gives pleasure to the wife, and fills with delight.
And thus she is formed into the form of her husband; this is bone and flesh from my bone and flesh [Gen. 2:23]; how it produces intelligence in him, and how it produces impregnation.
64.) Making love to a pregnant wife is permissible. There are many reasons why; the arguments against it are produced by the feeble; and during both impotence and adulteries.
65.) Christian spirits cannot bear the spiritual aura of masculinity and femininity.
They cannot bear the spiritual aura of marriage love; the hells then go into a frenzy.
They cannot bear the aura of nakedness between married partners, they then also flee.
They cannot bear anything of the aura of the love from a married partner.
They turn away from the aura of what is ordinary, that is, when it becomes ordinary, or rather, when it becomes freely accessible to have intercourse with one's wife; it makes them nauseous.
66.) Adultery with the wife of another destroys all the delight of life between husband and wife and leads to aversion for the other, and also destroys care, as mother and father, of the children, and at the same time leads to separation.
What pertains to marriage perishes.
An adulterer does not see this unless he thinks about his own wife if some adulterer were to defile her.
67.) Evil spirits are utterly unable to bear the mental image and consequently the spiritual aura of femininity. They cry out just like those who are being tortured and flee away, experience.
But they can bear it when it is disguised by the aura or
mental image of adultery.
68.) The finest touch produces an arousal of the inward things that are seed.
It goes into the innermost elements in the flesh as well as into the liquid components, into the animate spirits, that is, into the spiritual elements themselves. This is the origin of reproduction.
There is also at that time communication of innermost things with outermost ones, thus from first through last things.
69.) The arousal of adulterers is an outward one, stemming from the pleasure of the touch of bodies, especially of the reproductive organs.
It is external, like one who touches in the neck and tickles.
It is called external because there is no feeling in a feather.
But with those who have a love for marriage, the delights of this love, which are the wife's when they are the man's, are communicated, the wife's [delights] flow into the feeling of the husband,
so that the very sensations and delights are mutually and alternately communicated, thus lascivious love is entirely different from marriage love.
70.) Marriage love does not exist other than with human beings, the reasons ---
The nature of the love emulates that with animals —
71.) About the English Lords who lure the beautiful wives of others to themselves with money, and live with them for several months and afterwards send them back.
They do the same [in the other life], and those who have lured the wives of others to themselves are immediately exposed and grievously punished.
72.) They are punished with the punishment of laceration, which is among the most grievous. They said that after the punishments they do not know whether they are disjointed; and they lie in bed for a long time.
And if they do not desist, they are thrown into hell.
Those who desisted in the world because it is a sin desist in the other life, but those who desisted for other reasons, do not desist in the other life.
73.) 29 Apr. 1765. I have seen, separated from societies, English Lords who in the world had enticed the beautiful wives of others and lived with them until they were no longer able. There was a multitude. They were separated and sent down into lower regions where they were examined as to whether they had afterwards ever repented and believed it to be against Divine laws.
74.) About circumcision. It was an act symbolizing that sensual corporeal love, which is self-love, was taken away.
Why it was done with a stone knife. Because truths remove. Why it was abrogated.
For this reason when the sons of Israel entered the land of Canaan, by which is meant the spiritual Church, they were circumcised again.
75.) Most say that when the delight of marriage becomes ordinary, it becomes worthless and as it were vanishes.
It is otherwise with those who have marriage love. With them the ordinary becomes a plane of inward delights, comparatively like a flowerbed, because it is an outward delight.
In the case of those who have lascivious love the inward elements which are lascivious leave, and virility with them, and as a result love becomes a cold from which the plane they have in common as it were dies.
76.) With those who have a lascivious marriage, and with adulterers with whom the woman's love is not shared with the man, the man's characteristic affection then does this.
The man has a characteristic affection that does not make a one with the woman's affection, on which account both withdraw.
77.) It is this affection that is acting, but it is quickly consumed and burned out. It is otherwise when the affection of the woman flows into the man's intellect as happens with angels of heaven. From this they have understanding in their life.
78.) Concerning whoredom in Paul: 1 Cor. 6:15-19, 7:4; read Eph. 5:28-33, where marriage is compared to [the marriage of] Christ and the Church. 1 Thess. 4:3, 4.
79.) Marriages are the seminary of mankind and thus the seminary of heaven.
80.) The marriage of evil and falsity draws its origin from the marriage of good and truth through the inflow of good and truth from heaven, and then through their inversion, about which experiences are to be related.
But what its nature is, that it exists with adulterers.
An evil man feels evil as good and falsity as truth.
Consequently also they are among serpents, basilisks, mice, horned owls, screech-owls, tigers.
81.) All things may be reduced to a marriage.
Therefore good and evil do not exist together, nor do the truth that comes from good and the falsity that comes from evil, falsity that does not come from evil can be turned through imagery to something good.
82.) If it is only beauty that unites, and not goodness, it is adultery, and this not human except in so far as beauty is believed to stem from goodness, which is the very being of beauty.
Also, good appears in the face, [as is known] from earthly knowledge alone.
The nature of horror in genuine marriage love and in the love that is not genuine.
The nature of fear in these two.
[6110] [Lars Benzelstierna] 8
[L]B) 9Opwigla Nordencrantz, bewist med bref ur Landtmolen Carl. til hans afnamare, om solt.
— Opwiglas Brita Behm 10, tilstadt af henne och erkendt.
— Wistes huru med drab. Stierncrona skulle talat, som ei sa skolat bifalla om at doda mig.
— Nogot tilforene med Reutercrona, hwars sphaera af mig kiendes, som de som wille doda mig, hel starck.
— Ofwertygad med nagra prof at han dehlt i sterbhus, och giordt orett efter wenskap och mutor, utan conscience.
— Med nagra om den mo som han forgior, den han sokt, tagit for sig, tendt upp.
— Forre tiden wille lata kora ned mig pa isen, anstalt.
— Omgadz med dodande tankar, sa lenge han hollit uti, at jag haft 1/2 Starbo.
— Ofwertygad at wille ophissa Brit. Behm at om Axmars dehl begynna process.
— Hatet som han haft wistes med en Vipersoppa, som gafs mig i somnen, derest helt swart war. Sedan med en uiddwass knif wid dess sida.
[1.)] Talat med froken af Falckfors at fora mig pa andra sidan sion at giora af med mig, men forgefwes.
2.) Med Daniel om sadant, men forgefwes.
3.) Med til en annan i Starbo by at hefwa mig i skogen.
4.) Sokt efter mig deri men for folckets syn intet tohlas.
5.) Haft i anslag och wilja at sticka knifwen i brostet,
6.) Kladt sig ut in drangklader sokt efter mig sielf ute.
7.) Taladt med den och hedt den hemma hos sig som blifwit subordinerade at taga lifwet af mig.
8.) Hon lagt spinlar i kott, hwaraf jag gaf op galla.
Footnotes:
2. In Greek and Roman mythology a multi-headed hound that guards the gates of Hades.
3. Apocalypse Revealed.
4. This sentence is emphasized in the original by the symbol, "N.B." written in the margin.
5. This sentence is emphasized in the original by the symbol, "N.B." written in the margin.
6. This sentence is emphasized in the original by the symbol, "N.B." written in the margin.
7. Swedish for Sweden.
8. See footnoted information on him in passage 4851.
9. [L]B) — Instigated Nordencrantz, as proved by letter from Landtmolen [a Swedish title] Carl to his buyer, about the sale.
Brita Behm was instigated [by him, this was] admitted by her and confessed.
— It was shown how he would have talked with Lif-Drabant [Swedish cavalry captain] Stierncrona, who would not go along with killing me in this way. Somewhat before this [he had spoken] with Reutercrona, whose aura I had felt as one of those who wanted to kill me, violently.
— I am convinced by some evidence that he had distributed the estate and had done this crookedly for the sake of friendship and bribes, without conscience.
— [I am convinced] by some evidence about the girl whom he did away with, the one he had looked for, taken to himself, and enflamed.
— Some time ago he wanted to have me run over on the ice by a horse, the plan.
— He went around with murderous thoughts as long as he was convinced that I had 1/2 interest in Starbo.
— I am convinced that he had wanted to instigate Brit. Behm to begin legal proceedings about the division of Axmar.
The hatred he had was shown by viper soup he gave me in my sleep, that was very black. Afterwards [he was seen] with a sharp knife by his side.
[1)] He spoke with a woman of Falckfors about taking me to the shore on the other side of the lake to get rid of me, but in vain.
2.) With Daniel about such things, but in vain.
3.) With another in Starbo village to have me thrown into the woods.
4.) He hunted for me in the forest but it was not allowable in public view.
5.) He had in mind and wanted to stick a knife into my chest.
[6.)] He dressed himself in farmhand's clothes and hunted for me himself outside.
7.) He spoke with and entertained the one who was secretly commissioned to kill me.
8.) She put spiders in the meat, from which I threw up bile.
10. See footnoted information regarding her in passage 5837.
6110. VARIOUS PARTICULARS RELATING TO MARRIAGE AND ADULTERY.
(In what manner a female is born an innocence and in what way a male. How the female becomes the affection of good, and the male the understanding of truth. In what way the female becomes the affection of truth, which occurs when she desires to marry; also in what way the male becomes the understanding of truth, which also then happens, when he wishes to love the female sex.
1. How this next increases, with each, till marriage takes place; and how the understanding of truth then controls the affection of truth, and they are united.)
2. (What the feminine is, and what the masculine, interiorly. The feminine, interiorly, is to love the husband tenderly - but they desire the husband to be ignorant of this; thus, he governs, and those who are not in the ability of doing so, become impotent. The wives of the angels said that I must not disclose this; but I said I would reveal it. This was because they suppose that this was their weakness; but it is the very good of truth and truth of good.)
3. (How two married partners become one form of love through conjugial love.) (From the uniting of minds results the form of the bodies. - The forms of men, according to affections and understanding thence, or the things of love and the things of wisdom thence.) (This is the image and likeness of God, Genesis [1:26].) (Potency goes on increasing until it becomes perpetual.)
4. (Many reasons why a man wishes the woman to refuse. With some it is the lust of violating; with some it is the result of adultery; with some it is the excitation of potency thereby. It is from various causes, and especially from mental ones. They at length become like cats, which tear each other, stand still, gaze at one another, howl miserably, and wish to do it by stealth. The women are furious that this is disclosed. They declare, as if from interior will, that they do not desire it. The reason is, because potency vanishes if they do otherwise.)
5. (The mere conclusion in the mind, that adultery is not sin, renders a man an adulterer; - [shown] from those things which have been said on this subject in The Doctrine of Life. 1Every conclusion in the mind constitutes endeavor in the body, which is the essential act.)
(I inquired, respecting cats, why they possess such a nature as they do. It was stated, that, with the female cat, the pleasure of fighting is first excited, and that this is observed by the male cat, and, when this passes off, copulation takes place.)
6. (I told adulterers, that, in heaven, there is perpetual potency; and they said, if they had known this in the world, they would never have committed whoredom, so that they might come into heaven. But I said, that, in heaven, it is permitted to love only the married partner, in hell to commit whoredom at pleasure; [and I asked] whether, in this case, they would wish to be in hell, or in heaven; but I was unable to extort a reply from them.)
7. (If a man concentrates his love upon his wife, by shunning adultery as sin, then love with its potency increases daily; but if men take from that love and consume it with harlots, conjugial love becomes like chaff, and dies.)
8. ([I mentioned] about a woman, that she said, that it is impossible to love one's wife, because it becomes usual. But the angels said that she is mistaken; and that what is usual, when love is truly conjugial, is the plane in which enjoyments form themselves, from within, as upon a rose bed; and that every separate rose becomes a plane in which interior enjoyments are formed and variegated, and this to eternity.)
9. (Fury as it were inflames infernals, when they become sensible of the sphere of conjugial love, - from much experience.
10. (Married partners together, or conjugial love, is the very image and likeness of God,) (adultery destroys it.)
11. (Hell is infuriated when those there perceive the sphere of conjugial love, - from experience, as it were, out of heaven.)
12. (When adultery is thought permissible, it exists in endeavor in the whole body.)
13. (Every man is some affection in a form; if a charity, he is in an angelic form: the kind of affections he then has are lambs and doves.)
14. (Marriage is like the marriage of the will and understanding, or of affection and thought, in all and every single thing, because it is [the union] of good and truth. The conjunction, or marriage, of these, may be illustrated by the marriage of sound and speech, in which it may be clearly seen. As speech is the form of sound, so man may be described as the form of the wife; they are one flesh; a man shall cleave to his wife; the wife is the man's soul, and life, or is the heart of the man; but neither knows anything else than that the other is his, or hers, and that each is the other's reciprocally and mutually.)
15. (The nerves are softer in women; the veins somewhat wider, and the arteries stronger [than] in men: the hips broader, because the hips signify conjugial love, see Arcana Coelestia.)
16. (Unless eternity, or eternal conjunction, be thought of, a woman is not a wife, but a concubine; and from the lack of the idea of eternity, conjugial love perishes.)
17. (The bond must be on this side and on that, or forward and back; if not, there is no conjugial love. The bond, on this side and that, is, that the wife's affection be in the man's understanding, and the man's understanding be in the wife. And, nevertheless, it does not become eternal. If angelic spirits speak of these two things in the world of spirits, the hells are agitated, and those who are leagued with the hells are as if infuriated.)
18. (In heaven, the wife is spiritual heat, and the husband spiritual light.)
19. (A beautiful celestial and spiritual woman is beauty itself, or the form of beauty and of good. From the Lord, as regards every created work in the universe, it is manifest that there does not exist anything more beautiful than a virgin.)
20. (How the husband's life enters the wife, through the thighs, and by means of love. How truth then becomes good, or understanding, the will of the wife, and how, finally, the husband's understanding becomes the form of the wife's affection. Thus, how it is to be understood that the wife was formed from Adam's rib, and that Adam said, Bone of my bone, and flesh of my flesh; also, that they shall become one flesh, and that a man shall cleave to his wife.)
21. (The delight of rape: the hell of those in that delight is cadaverous: why -. The delight of deflowering: the quality of whoredom. What kind of delight the delight of variety is: those in it become like male mice. What, and of what sort, is the pleasure of committing adultery with the wife of another. Of what nature the pleasure of fornication with a man who has a wife, is. The pleasure of having a concubine before marriage: of what nature it is: that it is permitted: how, and to whom.)
22. (Conjugial love is innocence itself - from the case of Adam. - It is chastity itself, and purity itself, - from its origin, and from correspondence, from its playfulness like that of children. A representation [thereof] in grubs, when they become butterflies.)
23. (Laws of divorce:
(1) whoredom;
(2) desertion;
(3) diseases, etc. Why it is not allowable to take a divorced woman, or one irregularly cast off.)
24. (From chaste conjugial love, a wife and a virgin have beauty, and a man wisdom.)
25. (There is no lasciviousness in conjugial love, for lasciviousness is unchaste. There is the identical sensation with those who are in conjugial love; consequently, there is nothing unclean, but pure. It appears as if there were, but yet there is not. The reason is, because inwardly in conjugial love, even to the ultimates, is heaven, and inwardly in the love of adultery is hell; and the ultimates of each appear similar, as to their delights, but yet they are not. The difference is not perceived except by conjugial love.
26. It was said by the ancients, that like-seeming delights were signified by Cerberus, who stands at the entrance and keeps watch, lest the delight of heavenly love descend into hell.)
27. (Conjugial love looks continually to two being one, or one flesh. If conjugial love do not look to this, [the love] is the love of adultery. They [i.e. a man and wife] are able to become one, more and more, to eternity.
28. A male child is truth from good in the natural man. This truth is born from the good of the spiritual man in the natural man; but it is from the marriage of good and truth in the spiritual man. Hence daughters and sons are goods and truths in the natural man - see Apocalypse Revealed, n. 1 Corinthians 6:15-19, 7:4, read Ephesians 5:28-33, where marriage is compared with Christ and the Church. 1 Thessalonians 4:3-4)
79. (Marriages are seed-plots of men, and thus seed-plots of heaven.)
80. (The marriage of evil and falsity originates from the marriage of good and truth through the influx of good and truth, and of heaven; and, then, by inversion, - respecting which, experiences are to be related. But [show] what this is, as it exists with adulterers. The evil man feels evil as good, and falsity as truth. Hence, also, such are among serpents, basilisks, mice, owls, screech-owls, tigers.)
81. (All things may be reduced to a marriage. Therefore, the not-good and truth may exist together, but not the truth of good and the falsity of evil: the falsity not of evil, can, by means of ideas, be turned to somewhat good.)
82. (If beauty only, and not good, conjoins, it is adultery; this, also, is not human, except so far as it is believed that the beauty is from good, which is the very esse of beauty. That goodness also appears in the face is known from merely natural science.) (The nature of horror in genuine conjugial love, and in not-genuine. The nature of fear, in those two.)
Footnotes:
1. For example, in nn. 63, 74-77 of that work. -TR.
[THE END.]
6110 [.] De conjugio et adulterio varia
1) Quomodo faemina nascitur innocentia, et quomodo mas.
Quomodo faemina fit affectio boni, et mas intellectus veri.
Quomodo faemina fit affectio veri, quod fit cum vult nubere, et quomodo mas fit intellectus veri, quod etiam tunc fiat quando vult amare sexum faemininum.
Quomodo hoc dein crescit apud utrumque usque dum fit conjugium, et quomodo tunc intellectus veri [se] submittit affectioni veri et uniuntur.
2) Quid faemininum et quid masculinum interius.
Quod faemininum interius sit amare maritum tenere,
- sed hoc volunt ut maritus nesciat, sic imperat, et qui in ea potentia non sunt, impotentes fiunt.
- Dixerunt uxores angelorum, ut hoc non revelarem, sed dixi quod revelabo quia putant quod hoc infirmum eorum esset, sed est ipsum bonum veri et verum boni.
3) Quomodo duo conjuges fiunt una forma amoris per amorem conjugialem.
Ex unitione mentium fit forma corporum.
- De formis hominum secundum affectiones et inde intellectum seu amoris et inde sapientiae.
Quod hoc sit imago et similitudo Dei, Genes. [I: 26].
Quod tantum potentia crescat, usque dum fit perpetua.
4) Causae plures quod vir velit ut mulier tergiversetur.
- Quod sit apud quosdam lubido violandi, quod sit adulterii effectus, quod sit potentiae excitatio inde;
- Quod sit ex variis causis, praecipue mentium;
- Quod tandem fiant sicut feles, qui lacerant felem, stant, spectant se mutuo, clamant misere, et clam volunt;
- irascuntur mulieres quod hoc detegatur, dicunt sicut ex interiore voluntate quod non velint.
- Causa cum potentia evanescat, si aliter faciunt.
5) Quod conclusio in sola mente quod adulterium non sit peccatum, faciat hominem adulterum,
- ex illis de ea re in doctrina vitae.
Quod omnis conclusio in mente faciat conatum in corpore, qui est actus in se.
Quaesivi de felibus cur talis illis natura sit. Dixerunt quod apud faeminam felem primum excitatur voluptas dimicandi, et quod observatur id a mare fele, et cum illa cessat fit copulatio.
6) Dixi adulteris, quod in coelo sit perpetua potentia, et dixerunt si hoc scivissent in mund, nusquam scortati fuissent, ut venirent in coelum,
at dixi quod [in] coelo non liceat nisi amare conjugem, in inferno scortari ad libitum, num velint in inferno esse vel in coelo, et non potui ab illis extorquere responsum.
7) Quod si homo amorem suum concentrat ad uxorem fugiendo adulterium sicut peccatum, quod tunc amor crescat indies cum sua potentia; at si ex amore illo sumant et consumunt cum scortis, quod amor conjugialis fiat sicut palea, et moriatur.
8) De muliere quod dixit [unus] quod impossibile sit amare uxorem, quia fit commune. Sed angeli dixerunt quod erret, sed quod commune, dum amor vere conjugialis est, sit planum in quo delitiae se ab interiore formant, sicut super plano rosae, et quod unaquaevis rosa fiat planum, in quo formantur interiores delitiae et variegantur, et hoc in aeternum.
9) Quod sicut furor invadat infernales cum sentiunt sphaeram amoris conjugialis, a multa experientia.
10) Quod conjuges simul seu amor conjugialis sit ipsa imago et similitudo Dei.
Quod adulterium destruat illum.
11) Quod infernum sit in furore cum percipiunt sphaeram amoris conjugialis, experientia sicut e coelo.
12) Quod adulterium sit in conatu in toto corpore, cum cogitatur licitum.
13) Quod quisque homo sit aliqua affectio in forma, si charitas, quod sit forma angelica, ejus affectiones quid tunc, quod agni et columbae [] 1
14) Quod conjugium sit simile conjugio voluntatis et intellectus, seu affectionis et cogitationis, in omnibus et singulis, quia boni et veri.
Illustretur conjunctio seu conjugium illorum cum conjugio soni et loquelae, in quo clare illud videri potest.
Ut quod loquela sit forma soni, describatur quod ita vir sit forma uxoris,
quod sint una caro,
quod vir adhaerebit uxori,
quod uxor sit anima, et vita viri,
seu quod sit cor viri - -
sed quod uterque non sciat quam quod suus aut sua sit, et quod unius sit alterius reciproce et mutuo.
15) Quod nervi apud mulieres sint molliores,
quod venae aliquantum latiores,
quod arteriae apud viros fortiores,
quod femora [apud muliers] latiora, quia femora significant amorem conjugialem, videantur arcana coelestia.
16) Quod nisi cogitetur aeternum, seu aeterna conjunctio, non sit uxor sed concubina,
et quod ex idea non aeterni pereat amor conjugialis.
17) Quod vinculum erit cis et retro, seu anterius et posterius, si non, non est amor conjugialis - quod vinculum cis et retro, est quod affectio uxoris sit in intellectu viri, ac intellectus viri sit apud uxorem - et tunc non fit aeternum.
Si spiritus angelici loquuntur de binis illis in mundo spirituum, commoventur inferna, et sicut furunt illi qui cum infernis ligati sunt.
18) Quod uxor in coelo sit calor spiritualis
- et maritus lux spiritualis.
19) Quod faemina pulchra coelestis et spiritualis sit ipsa pulchritudo, seu forma pulchri et boni.
- Quod a Domino, quoad omne opus creatum in universo, non detur aliquid pulchrius virgine patet.
20) Quomodo vita mariti intrat uxorem per femur, et per amorem.
Quomodo tunc verum fit bonum seu intellectus voluntas uxoris et tandem quomodo intellectus mariti fit forma affectionis uxoris.
Ita quomodo intelligendum quod uxor formata ex costa Adami et quod Adamus dixerit, os ex osse meo, caro ex carne mea, tum quod fient una caro, et vir adhaerebit uxori [Gen. II: 23-24].
21) De jucundo violationis, quod infernum sit cadaverosum, cur - -
Jucundum deflorationis, qualis scortatio.
Jucundum varietatis quale jucundum, fiunt tanquam mucus narium.
Jucundum adulterandi cum alterius uxore quale et quid.
Jucundum uxorati scortandi, quale.
Jucundum ante conjugium concubinam habendi, quale, quod sit permissum, quomodo et quibus.
22) Quod amor conjugialis sit ipsa innocentia, ex Adamo.
- Quod sit ipsa castitas,
- quod sit ipsa puritas
ex origine et ex correspondentia, ex lusu sicut infantum.
Repraesentatio in vermibus, dum fiunt papiliones.
23) Causae divortiorum:
1) scortatio.
2) desertio.
3) morbi, etc.
Cur non liceat recipere repudiatam seu plane relictam.
24) Quod ex casto amore conjugiali pulchritudo uxori et virgini.
Quod viro sapientia.
25) Quod lascivum non sit in amore conjugiali, hoc enim est incastum.
Quod id exacte sentiatur ab illis qui in amore conjugiali sunt.
Quod ideo nihil immundum, sed purum.
Quod appareat sicut sit, sed usque non est.
Causa est, quia intus in amore conjugiali est coelum, usque ad ultima, ac intus in amore adulterii est infernum; et ultima utriusque apparent similia quoad jucunda, sed usque non sunt, non sentiuntur discrimina nisi ab amore conjugiali.
26) Jucunda similia quoad apparentiam ab antiquis dictum est quod significentur per Cerberum, qui ad ostium stat et cavet ne jucundum amoris coelestis descendat in infernum.
27) Quod amor conjugialis spectet continue ut duo unum sint seu una caro. Quod si amor conjugialis id non spectat, sit amor adulterii.
Quod plus unum possint fieri in aeternum.
28) Quod filius masculus sit verum ex bono in naturali homine.
- Quod hoc verum nascatur ex bono spiritualis hominis in naturali homine, at quod ex conjugio boni et veri in spirituali homine, inde filiae et filii in naturali homine sunt bona et vera, videatur Apoc. Revel. n. 543.
De primogenitura etiam videantur.
29) Amor amicitiae intimae qualis inter illos, quod amicitiae intimum sit continuum, et facit jucundum conversationis coeleste.
Illius amoris distinctio ab amore conjunctionis.
De discrimine, quale.
Quod hoc discrimen nesciatur ab adulteris, credunt illico uxorem velle conjunctionem cum dicit se amare maritum.
30) Narratum e coelo quod antiquissimi, qui coelestes fuerunt amorem conjugialem principalem omnium amorum [fecerunt], vocantes illum ipsum vitae jucundum, et quod amor erga liberos sit ex illo proxime derivatus.
31) Qualis est amor erga liberos, qui storge, apud malos, quod se videant in illis, quia anima patris est in illis.
Quod ille amor conjungat conjuges, sed quomodo, et cum qua differentia.
32) Quod faemina fiat faemina post mortem et mas fiat mas, et quod remaneat amor mutuus et reciprocus, quare non possit aliter quam hoc remanere.
33) Quod exploratio ab angelis quandoque sit antequam desponsantur num detur reciprocum amoris,
- alioquin cognoscitur hoc ex ipsis, et hoc est a Domino.
Quod festivitates cum fiunt conjugia fiant, sed cum differentia in societatibus.
34) Quid dominium operatur in conjugio, sive a viro sive a muliere.
Quid submissio ex nimia probitate.
Quid nimia simplicitas apud illum vel illam.
Quid persuasio seu fides quod scortatio non sit peccatum.
35) De conjugio infernali, apud illos qui in amore dominandi sunt, et athei.
Quod a parte viri sit internecinum odium.
Sed quod usque sit plane servus et mancipium uxoris, ut non ausit mussitare contra voluntatem ejus.
Sed quando illa per varia obtinuit dominium.
Causa quia intellectus viri est subjugatus.
36) Quod eis non virtus et honestas interior sit, ita non homo.
Adulter est injustus, infidelis, insincerus, iniquus, violator foederis, mendax, impudicus.
Non ei interior justitia, interior fidelitas, non interior sinceritas, interior veritas, interior pudor, ita non honestas ac virtus interior.
Quid interius talis, et exterius talis, qualis tunc homo.
37) Quod verum ex bono sit per quod Ecclesia, et bonum a Domino, et quia Dominus influit per bonum in verum, inde angeli et homines, apud Ecclesiam, recipiunt bonum a Domino in veris - inde conjugium boni et veri in angelo et homine.
38) Quod si homo concludit quod adulterium non sit peccatum, quod sit adulter,
quia conclusio est a voluntate et simul intellectu, in qua etiam est intentio,
inde interior voluntas, quae est conatus, qui regnat in toto homine
- conatus qualis.
39) Quod conjunctio boni et veri fiat, quia Dominus spectat hominem in fronte et homo Dominum per oculos, frons est amor voluntatis, seu bonum, et oculi sunt intellectus inde verum.
Inde est quod dicatur quod homo sit recipiens amoris in sapientia, seu boni in vero.
Quod omnes angeli vertant faciem ad Dominum.
Quod amor regnans vertat omnes ad se, et quod illi sequantur.
40) Quod spiritus hominis cooperetur in congressibus, quia exseminatur spirituale in prima origine.
Quod tamen spiritus hominis influat in naturale.
Quod in spiritu hominis intimum sit conjunctio boni et veri, seu jucundi quod mentitur bonum, et recti quod mentitur verum.
Quod ideo angeli et spiritus cum consociantur, quod fit simili modo, non aliud concipiant et gignant quam quae amoris et sapientiae sunt,
nam absque naturali non fit aliqua prolificatio.
41) Quod ex adulterio omnes concupiscentiae mali, quia est ipsa forma illarum.
Quod adulter confirmatus per quod licitum sit, et quod faciat, non possit agnoscere Deum corde, nec conjungi Domino, ita nec coelo, quia jucundum ejus est prorsus oppositum jucundo spirituali.
Quod tandem fiat summo sensualis, corporeus et materialis, et cogitet et loquatur ex visibilibus oculi, et audibilibus, quae solum recondit in memoria.
42) Quod affectio sit omne cogitationis, sicut sonus est omne loquelae, quod ex eo sciri possit, quod homo sit qualis ejus affectio.
Quod ex una illa regula, possit sciri quid cogitatio in sua essentia et vita et quid cogitatio casta, et incasta, unde.
43) Quid in sono, quod concupiscentiae, quid ex sono.
Quod homo in mundo parum sciat quid in sonis, sed quod angeli probe sciant.
44) Quod sit amor conjugis non ex congressu, ut apud alteros, sed ex amore conjugis sit congressus,
sic ut amor conjugis non pendeat ab igne istius membri, sed vicissim.
Quod amor conjugis sit delitiis plenus extra congressum, et quod sit cohabitatio dulcis.
Quod inter amorem illum absque congressu et ipsum congressum sit determinatio, sicut inter id quod homo cogitat ex voluntate quae est intentio, et inter actum aut loquelam, inter quae intercedet determinatio, quae est sicut aperitio mentis ad faciendum, quasi aperitio januae.
45) Cur non licet contrahere matrimonium inter certas consanguinitates, quid damni, ex Levitico [XVIII: 1-[18].
46) Quid tunc dissolvit matrimonium, causae, fornicatio, cur dimissam non liceat ducere. Quomodo matrimonium ex diversa religione.
47) Quod Pontificii praeferant coelibatum et virginitatem matrimonio, sed propter monachos et virgines in monasteriis.
Quod sit contrarium
48) Plura describenda sunt de statu amoris conjugialis ante statum in quo est effectus.
Quod prior status omnino praecedere debeat ante conjugium et amor ex illo, absque cogitatione de posteriori statu.
Quod tunc felix conjugium et perdurans,
at quantum ex posteriori statu una, tantum deficit.
Audivi quosdam dicentes quod ne hilum sciant de posteriori statu, nec cogitaverint de illo, quando desideraverunt uxorem, et viderunt illam.
Quod talis status sit virginum et puellarum.
Quod talis status sit castus.
49) Quod jucunda prioris status sint indefinita, ab experientia.
Quod propius et propius accedant ad posteriorem statum, sed usque non intrant, apparet sicut aperiant illum, sed usque non.
Inter priorem et posteriorem statum intercedit quoddam quod vocandum est determinatio, paene qualis inter cogitare et velle.
Quod posterior status contineat in se priorem omnem ac omnia ejus jucunda et quod jucunda ejus etiam sint indefinita.
50) Prior status est status amicitiae conjugialis quae excedit omnem amicitiam.
Apud quos prior status datur separatus a posteriore,
et apud quos est uterque.
Apud quos non datur.
51) Quid potentia commune habet cum illis qui in priori, simul et separate, et quid commune cum illis qui in posteriori solum.
52) Quod virgines quae pietatem usque ad aliquam melancholiam imbuerunt, fiant uxores tristes, nec interesse possunt felicibus in coelo, ab experientia. Inde illae quae in monasteriis vixerunt.
53) Quale est corpus uxorati et quale corpus maritatae respective ad corpora illorum in statu priori seu ante desiderium ad conjugium.
Respective ad adulteros et adulteras.
Respective ad corpus juvenum, adultorum, senum.
Quales iidem sunt quoad mentes seu quoad spiritus.
54) Jucunditates et amaenitates per solum tactum, manuum, osculorum, quando cogitant ex amore talia quae sunt applicabilia ex Verbo, ex objectis, ex variis jucundis concordibus.
Quod sint illis exquisitae sensationes singularium et communium.
Quod oriantur ex jucundis affectionis et cogitationis, et conjunctionis illorum, et uod exquisitior sensatio sit, quo interior conjunctio sit.
Quod talis sit jucunditas ex conjunctione faeminini et masculini quia talis est boni et veri.
Jucunditates adhuc plures sunt conjunctionis sensuum externorum, ut visus, auditus, olfactus,
imprimis respirationis, in qua innumerabilia latent,
latent in ipso sono loquelae imprimis.
55) Varii timores pro uxore, ut
1) ne incusetur impotentiae,
2) ne insaniae aut stultitiae ex contemtu,
3) intranquillitatis causa,
4) ex jurgiis,
5) ex varia causa apud se, et ex varia causa apud uxorem, ut quod possideat crumenam ut in Hollandia, quod bene in domo faciat, ut bene edat et bibat, ut dum aegrotat;
appareat hoc sicut amet uxorem, sed non est timor uxoris, sed est timor pro uxore.
At timor amoris conjugialis est ne uxor laeditur per aliquod malum et turpe, verbo timet malefacere ei quia amat illam, hic timor est timor uxoris et non timor pro uxore.
56) NB. Varii contemtus pro uxore
NB. Variae inimicitiae et odia pro uxore, ex causis
NB. Variae antipathiae pro uxore
57) Appendix - confirmetur quod Lux fiat tenebrae et tenebrae fiant lux, ex eo si homo haberet oculos sicut noctua.
Confirmetur quod confirmatio falsi correspondeat illi luci.
58) Confirmatio quod adulterium sit licitum comparetur confirmationi, quod lux sit tenebrae et tenebrae lux.
59) Quod conjugium in Divino sensu sit conjugium amoris et sapientiae in Deo, quae unum faciunt, quia est amor sapientiae et sapientia amoris.
Quod inde sit Domini et Ecclesiae, qui amor est reciprocus secundum Domini verba [Joh. XIV: 20-21] .
Quod inde sit conjugium boni et veri, quomodo, quod conjugium est reciprocum, sed est boni; et
quod id conjugium sit in imagine et similitudine in conjugio duorum, qui amore vere conjugiali conjuncti sunt.
60) Quod vir nascatur ut sit verum, et uxor ut sit bonum.
Quod se vertat - de qua versione.
De viro qualis natus, et de muliere qualis nata.
Videas pueros quales sunt, et vide puellas quales sunt.
61) Quod amor vere conjugialis principio sit sicut homo reformatur et dein regeneratur, quod nvertat se, et cum inversus est, amor viri procedat ex amore uxoris, et qualis hujus, talis illius.
Similiter est conjunctio boni et veri, in principio, in progessu et fine.
Et hoc est, quod vir adhaerebit uxori [Gen. II: 24].
Tunc affectio boni primas agit.
In priori statu etiam est lascivum.
- Qualis posterior status
62) Causa quod omnes velint gloriari de eo quod potentes sint, est quod aestimentur, et quoque credantur fortes etc. In sveria milites.
63) Quomodo semen dispergatur per corpus undequaque, recipiatur ab anima quae est in toto corpore, sic in fibris et vasis undequaque et tunc delitiet, jucundet uxorem, et impleat delitio.
Et sic formatur in formam viri,
hoc est os et caro ex osse et carne mea [Gen. II: 23], quomodo producit intelligentiam in illo, et quomodo producit impraegnationem.
64) Quod liceat uxorem impraegnatam amare. Causae sunt plures,
quod ratiocinia contra hoc sint infirmorum; tum intra impotentiam et adulteria.
65) Quod spiritus Christiani non sustineant sphaeram spiritualem faeminini et masculini.
Quod non sustineant sphaeram spiritualem amoris conjugialis, et quod inferna tunc in furorem veniant.
Quod non sustineant sphaeram nuditatis inter conjuges, quod etiam tunc aufugiant.
Quod non sustineant sphaeram aliquam amoris ex conjuge.
Quod sphaeram communis aversentur, hoc est, quod cum fit commune seu aperte licitum congredi cum uxore, causetur nauseam.
66) Adulterium cum uxore alterius destruit omne jucundum vitae inter maritum et uxorem, et inducit aversionem, alterius.
et quoque destruit liberorum curam, ut matris et patris, simul inducit separationem.
Perdit conjugiale.
Hoc non videt adulter nisi cogitat de sua uxore, si aliquis adulter illam contaminaret.
67) Quod spiritus mali prorsus non sustinerent ideam et inde sphaeram spiritualem faeminini, clamant sicut qui cruciantur et aufugiunt, experientia.
Sed quod illam sustineant quando illa obtecta est sphaera seu idea adulterii.
68) Quod purissimum tactus faciat ut interiora quae sunt semen excitentur
Vadit ad intima, in corpore, etiam in liquida, in spiritus animales,
seu in ipsa spiritualia, inde prolificatio,
est etiam communicatio intimorum tunc [cum] extremis,
sic a primis per ultima.
69) Quod excitatio adulterii sit externa, ex libidine ex tactu corporum, imprimis partium generationis.
Quod sit externa, qualis qui pluma tangit cervicem et titillat.
Externa dicatur quia non est sensus in pluma.
Sed apud illos qui in amore conjugiali communicantur amoris illius jucunditates, quae uxoris cum viri,
influit uxoris in sensum mariti,
sic ut ipsae sensationes et jucunditates mutuo et vicissim communicentur,
ita prorsus aliter amor lascivus quam amor conjugialis.
70) Quod non detur amor conjugialis quam apud hominem, causae - -
Qualis amor aemulus apud bestias -
71) De Anglis, Lords qui aliorum uxores pulchras ad se alliciunt per pecunias, et cum illis simul vivunt ad menses et postea remittunt.
Illi [in altera vita] similiter faciunt, et illi qui uxores aliorum ad se alliciunt, statim manifestantur, et graviter puniuntur.
72) Puniuntur poena dilacerationis, quae est inter gravissimas, dixerunt post poenas quod [non] sciant num membra cohaereant; et diu jacent in lecto.
et si non desistunt, dejiciuntur in infernum.
Illi qui in mundo destiterant, quia est peccatum, desistunt in altera vita, at qui destiterunt propter alias causas, non desistunt.
73) Die 29 Apr. 1765, vidi Lords Angliae separatos e societatibus, qui in mundo pellexerunt pulchras uxores aliorum, et vixerunt cum illis usque dum non valerent amplius, erat multitudo, separati e societatibus et demissi in inferiora, ut explorarentur num usquam postea poenitentiam egerint, et crediderint id esse contra leges Divinas.
74) De circumcisione, quod repraesentativum quod auferretur amor sensualis corporeus, qui est amor sui
Cur facta est cultris lapideis, quia vera removent, cur abrogata.
Quare cum ingrederentur filii Israelis in terram Canaanem, per quam significatur Ecclesia spiritualis, iterum circumciderentur.
75) Dicunt plerique qud cum conjugii delitium fit commune vilescat, et quasi evanescat.
Aliter qui in amore conjugiali, apud illos commune fit planum delitiarum interiorum, comparative sicut floretum, quia est externum.
Apud illos qui in amore lascivo sunt, interiora quae sunt lasciva abeunt cum potentia, et inde fit frigus ex quo planum commune quasi moritur.
76) Quod apud illos quibus est conjugium lascivum, tum apud adulteros, apud quos amor mulieris non communicatur viro, tunc affectio propria viri hoc facit.
Est viro affectio propria quae non unum facit cum affectione mulieris, quare recedunt ambo.
77) Illa affectio est quae facit, sed consumitur brevi et exuritur, aliter cum affectio mulieris influit in intellectum viri ut fit apud angelos coeli, unde illis intelligentia in sua vita.
78) De scortatione apud Paulum, 1 Corinth. VI: 15 ad 19, Cap. VII: 4, legantur Ephes. V: 28 ad 33, ubi conjugium comparatur Christo et Ecclesiae. 1 Thess. IV: 3, 4.
79) Quod conjugia sint seminaria hominum et sic seminaria coeli.
80) Quod conjugium mali et falsi oriatur ex conjugio boni et veri per influxum boni et veri e coelo, et tunc per inversionem, de qua memorentur experientiae.
Sed quale est, quod sit adulteris.
Quod malus sentiat malum ut bonum, et falsum ut verum.
Quod inde etiam sint inter serpentes, basiliscos, mures, bubones, ululas, tigrides.
81) Quod omnia redigantur ad conjugium.
Quod ideo non bonum et malum simul dantur, nec verum boni et falsum mali, falsum non mali per ideas potest verti ad aliquid bonum.
82) Quod si pulchritudo modo conjungit, et non bonum, sit adulterium, et quod hoc non sit humanum, nisi quantum putatur, quod pulchritudo sit ex bono, quod est ipsum esse pulchritudinis.
Quod bonum etiam appareat in facie, ex sola scientia naturali.
Horror in amore genuino conjugiali, et in non genuino qualis.
Timor in illis duobus qualis. [Lars Benzelstierna]
2
[6110. 1/[2] [L] B) Opwigla Nordencrantz, bewist med bref ur Landtmolen Carl. til hans afnamare, om solt.
- Opwiglas Brita Behm, tilstadt af henne och erkendt.
- Wistes huru med drab. Stierncrona skulle talat, som ei sa skolat bifalla om at doda mig. - Nogot tilforene med Reutercrona, hwars sphaera af mig kiendes, som de som wille doda mig, hel starck.
- Ofwertygad med nagra prof at han dehlt i sterbhus, och giordt orett efter wenskap och mutor, utan conscience.
- Med nagra om den mo som han forgior, den han sokt, tagit for sig, tendt upp.
- Forre tiden wille lata kora ned mig pa isen, anstalt.
- Omgadz med dodande tankar, sa lenge han hollit uti, at jag haft 1/2 Starbo.
- Ofwertygad at wille ophissa Brit. Behm at om Axmars dehl begynna process.
- Hatet som han haft wistes med en Vipersoppa, som gafs mig i somnen, derest helt swart war. Sedan med en uiddwass knif wid dess sida. 3
[1)] Talat med froken af Falckfors 4
at fora mig pa andra sidan sion at giora af med mig, men forgefwes.
2) Med Daniel om sadant, men forgefwes.
3) Med til en annan i Starbo by at hefwa mig i skogen.
4) 5
Sokt efter mig deri men for folckets syn intet tohlas. 6
5) Haft i anslag och wilja at sticka knifwen i brostet.
6) Kladt sig ut i daangklader sokt efter mig sielf ute.
7) Taladt med den och hedt den hemma hos sig som blifwit subordinerade at taga lifwet af mig.
8) Hon lagt spinlar i kott, hwaraf jag gaf op galla.
Footnotes:
1. pro linea ad imam paginam paene prosus abscissa in ms.
2. (vide Documents, vol. II:2, p. 748 ut et annotationem); paragraphus haec, quae suecice super autographi pagina ultima scripta apparet, in Latinum versa valet ut sequitur:
- Excitat Nordencrantz, ostensum per epistolas e vernacula Dalecarliensi ad emptorem suum, de stipendio.
- Excitata Brita Behm, quod illa confessa et agnovit.
- Ostensum quomodo cum satellite Stierncrona loquutus sit, qui non ita consenserit, ut me necaret. - Paulo prius cum Reutercrona, cujus sphaera mihi nota ut illius, qui me interficere vellet, fortissime.
- Indiciis variis convictus, quod haereditatem distribuerit, ac pro amicitia et pretiis iniquum fecerit, absque conscientia.
- Variis [convictus] de puella quam perdidit, quam quaesivit, sumsit pro se, accendit.
- Olim me super glacie curru sternere voluit, consilium.
- Cogitationibus mortiferis circumfusus, tamdiu animo volutabat, quod ego 1/2 Starbo haberem.
- Convictus, quod Brit. Behm excitare voluisset ut de Axmaris parte illa litem inferret.
- Odium quod ille habuit ostensum per ius viperinum, quod mihi in somno datum, cuius color nigerrium erat. Denin per cultrum acrem
ad latus illius.
[1)] Loqutus [est] cum faemina ex Falckfors, ut me ad lacus alterum litus ferret ut me deleret, sed incassum.
2) Cum Daniel de simili, sed incassum.
3) Cum alio in vico Starbo, ut me in sylvam conjiceret.
4) Me ibi petivit, sed ob speciem pro gente non permissum.
5) In animo et voluntate habuit, [mihi] cultrum in pectus immittere.
6) Vestibus famularibus se amicuit, petivit ipse me foris.
7) Loquutus [est] cum ea, et eam apud se hospitio accepit, quae instituta erat mihi vitam adimere.
8) Ea araneas in caro indidit, quo bilem vomui.
3. sequitur in ms. Sententia prorsus deleta sed partim intelligibilis:
...til Falckfors froken, at fora mig dit som jag dromde af ofwer sion. 3)....... Ad Falckfors faeminam, ut me illuc ferret sicut somniavi trans lacum. 3)...
4. nisi legendum Fahlfors
5. numerationem auctoris 3 ad 7 abhinc in 4 ad 8 emendavi
6. = talas