357. The subject of jealousy is here treated of, because it also has
relation to conjugial love. There is a just jealousy and an unjust;--a
just jealousy with married partners who mutually love each other, with
whom it is a just and prudent zeal lest their conjugial love should be
violated, and thence a just grief if it is violated; and an unjust
jealousy with those who are naturally suspicious, and whose minds are
sickly in consequence of viscous and bilious blood. Moreover, all
jealousy is by some accounted a vice; which is particularly the case
with whoremongers, who censure even a just jealousy. The term JEALOUSY
(_zelotypia_) is derived from ZELI TYPUS (the type of zeal), and there
is a type or image of just and also of unjust zeal; but we will explain
these distinctions in the following series of articles: I. _Zeal,
considered in itself, is like the ardent fire, of love._ II. _The
burning or flame of that love, which is zeal, is a spiritual burning or
flame, arising from an infestation and assault of the love._ III. _The
quality of a man's (homo) zeal is according to the quality of his love;
thus it differs according as the love is good or evil._ IV. _The zeal of
a good love and the zeal of an evil love are alike in externals, but
altogether unlike in internals._ V. _The zeal of a good love in its
internals contains a hidden store of love and friendship; but the zeal
of an evil love in its internals contains a hidden store of hatred and
revenge._ VI. _The zeal of conjugial love is called jealousy._ VII.
_Jealousy is like an ardent fire against those who infest love exercised
towards a married partner, and like a terrible fear for the loss of that
love._ VIII. _There is spiritual jealousy with monogamists, and natural
with polygamists._ IX. _Jealousy with those married partners who
tenderly love each other, is a just grief grounded in sound reason lest
conjugial love should be divided, and should thereby perish._ X.
_Jealousy with married partners who do not love each other, is grounded
in several causes: arising in some instances from various mental
weaknesses._ XI. _In some instances there is not any jealousy; and this
also from various causes._ XII. _There is a jealousy also in regard to
concubines, but not such as in regard to wives._ XIII. _Jealousy
likewise exists among beasts and birds._ XIV. _The jealousy of men and
husbands is different from that of women and wives._ We proceed to an
explanation of the above articles.
358. I. ZEAL, CONSIDERED IN ITSELF, IS LIKE THE ARDENT FIRE OF LOVE,
What jealousy is cannot be known, unless it be known what zeal is; for
jealousy is the zeal of conjugial love. The reason why zeal is like the
ardent fire of love is, because zeal is of love, which is spiritual
heat, and this in its origin is like fire. In regard to the first
position, it is well known that zeal is of love: nothing else is meant
by being zealous, and acting from zeal, than acting from the force of
love: but since when it exists, it appears not as love, but as
unfriendly and hostile, offended at and fighting against him who hurts
the love, therefore it may also be called the defender and protector of
love; for all love is of such a nature that it bursts into indignation
and anger, yea into fury, whenever it is disturbed in its delights:
therefore if a love, especially the ruling love, be touched, there
ensues an emotion of the mind; and if it be hurt, there ensues wrath.
From these considerations it may be seen, that zeal is not the highest
degree of the love, but that it is ardent love. The love of one, and the
correspondent love of another, are like two confederates; but when the
love of one rises up against the love of another, they become like
enemies; because love is the _esse_ of a man's life; therefore he that
assaults the love, assaults the life itself; and in such case there
ensues a state of wrath against the assailant, like the state of every
man whose life is attempted by another. Such wrath is attendant on every
love, even that which is most pacific, as is very manifest in the case
of hens, geese, and birds of every kind; which, without any fear, rise
against and fly at those who injure their young, or rob them of their
meat. That some beasts are seized with anger, and wild beasts with fury,
if their young are attacked, or their prey taken from them, is well
known. The reason why love is said to burn like fire is, because love is
spiritual heat, originating in the fire of the angelic sun, which is
pure love. That love is heat as it were from fire, evidently appears
from the heat of living bodies, which is from no other source than from
their love; also from the circumstance that men grow warm and are
inflamed according to the exaltation of their love. From these
considerations it is manifest, that zeal is like the ardent fire of
love.
359. II. THE BURNING OR FLAME OF THAT LOVE, WHICH IS ZEAL, IS A
SPIRITUAL BURNING OR FLAME, ARISING FROM AN INFESTATION AND ASSAULT OF
THE LOVE. That zeal is a spiritual burning or flame, is evident from
what has been said above. As love in the spiritual world is heat arising
from the sun of that world, therefore also love at a distance appears
there as flame: it is thus that celestial love appears with the angels
of heaven; and thus also infernal love appears with the spirits of hell:
but it is to be observed, that that flame does not burn like the flame
of the natural world. The reason why zeal arises from an assault of the
love is, because love is the heat of every one's life; wherefore when
the life's love is assaulted, the life's heat kindles itself, resists,
and bursts forth against the assailant, and acts as an enemy by virtue
of its own strength and ability, which is like flame bursting from a
fire upon him who stirs it: that it is like fire, appears from the
sparkling of the eyes from the face being inflamed, also from the tone
of the voice and the gestures. This is the effect of love, as being the
heat of life, to prevent its extinction, and with it the extinction of
all cheerfulness, vivacity, and perceptibility of delight, grounded in
its own love.
360. It may be expedient here to show how the love by being assaulted is
inflamed and kindled into zeal, like fire into flame. Love resides in a
man's will; nevertheless it is not inflamed in the will itself, but in
the understanding; for in the will it is like fire, and in the
understanding like flame. Love in the will knows nothing about itself,
because there it is not sensible of anything relating to itself, neither
does it there act from itself; but this is done in the understanding and
its thought: when therefore the will is assaulted, it provokes itself to
anger in the understanding, which is effected by various reasonings.
These reasonings are like pieces of wood, which the fire inflames, and
which thence burn: they are therefore like so much fuel, or so many
combustible matters which give occasion to that spiritual flame, which
is very variable.
361. We will here unfold the true reason why a man becomes inflamed in
consequence of an assault of his love. The human form in its inmost
principles is from creation a form of love and wisdom. In man there are
all the affections of love, and thence all the perceptions of wisdom,
compounded in the most perfect order, so as to make together what is
unanimous, and thereby a one. Those affections and perceptions are
rendered substantial; for substances are their subjects. Since therefore
the human form is compounded of these, it is evident that, if the love
is assaulted, this universal form also, with everything therein, is
assaulted at the same instant, or together with it. And as the desire to
continue in its form is implanted from creation in all living things,
therefore this principle operates in every general compound by
derivation from the singulars of which it is compounded, and in the
singulars by derivation from the general compound: hence when the love
is assaulted, it defends itself by its understanding, and the
understanding (defends itself) by rational and imaginative principles,
whereby it represents to itself the event; especially by such as act in
unity with the love which is assaulted: and unless this was the case the
above form would wholly fall to pieces, in consequence of the privation
of that love. Hence then it is that love, in order to resist assaults,
hardens the substance of its form, and sets them erect, as it were in
crests, like so many sharp prickles, that is, crisps itself; such is the
provoking of love which is called zeal: wherefore if there is no
opportunity of resistance, there arise anxiety and grief, because it
foresees the extinction of interior life with its delights. But on the
other hand, if the love is favored and cherished, the above form
unbends, softens, and dilates itself; and the substances of the form
become gentle, mild, meek, and alluring.
362. III. THE QUALITY OF A MAN'S ZEAL IS ACCORDING TO THE QUALITY OF HIS
LOVE; THUS IT DIFFERS ACCORDING AS THE LOVE IS GOOD OR EVIL. Since zeal
is of love, it follows that its quality is such as the quality of the
love is; and as there are in general two loves, the love of what is good
and thence of what is true, and the love of what is evil and thence of
what is false, hence in general there is a zeal in favor of what is good
and thence of what is true, and in favor of what is evil and thence of
what is false. But it is to be noted, that of each love there is an
infinite variety. This is very manifest from the angels of heaven and
the spirits of hell; both of whom in the spiritual world are the forms
of their respective love; and yet there is not one angel of heaven
absolutely like another as to face, speech, gait, gesture, and manner;
nor any spirit of hell; yea neither can there be to eternity, howsoever
they be multiplied into myriads of myriads. Hence it is evident, that
there is an infinite variety of loves, because there is of their forms.
The case is the same with zeal, as being of the love; the zeal of one
cannot be absolutely like or the same with the zeal of another. In
general there are the zeal of a good and the zeal of an evil love.
363. IV. THE ZEAL OF A GOOD LOVE AND THE ZEAL OF AN EVIL LOVE ARE ALIKE
IN EXTERNALS, BUT ALTOGETHER DIFFERENT IN INTERNALS. Zeal in externals,
with every one, appears like anger and wrath; for it is love enkindled
and inflamed to defend itself against a violator, and to remove him. The
reason why the zeal of a good love and the zeal of an evil love appear
alike in externals is, because in both cases love while it is in zeal,
burns; but with a good man only in externals, whereas with an evil man
it burns in both externals and internals; and when internals are not
regarded, the zeals appear alike in externals; but that they are
altogether different in internals will be seen in the next article. That
zeal appears in externals like anger and wrath, may be seen and heard
from all those who speak and act from zeal; as for example, from a
priest while he is preaching from zeal, the tone of whose voice is high,
vehement, sharp, and harsh; his face is heated and perspires; he exerts
himself, beats the pulpit, and calls forth fire from hell against those
who do evil: and so in many other cases.
364. In order that a distinct idea may be formed of zeal as influencing
the good, and of zeal as influencing the wicked, and of their
dissimilitude, it is necessary that some idea be previously formed of
men's internals and externals. For this purpose, let us take a common
idea on the subject, as being adapted to general apprehension, and let
it be exhibited by the case of a nut or an almond, and their kernels.
With the good, the internals are like the kernels within as to their
soundness and goodness, encompassed with their usual and natural husk;
with the wicked, the case is altogether different, their internals are
like kernels which are either not eatable from their bitterness, or
rotten, or worm-eaten; whereas their externals are like the shells or
husks of those kernels, either like the natural shells or husks, or
shining bright like shell-fish, or speckled like the stones called
irises, Such is the appearance of their externals, within which the
above-mentioned internals lie concealed. The case is the same with their
zeal.
365. V. THE ZEAL OF A GOOD LOVE IN ITS INTERNALS CONTAINS A HIDDEN STORE
OF LOVE AND FRIENDSHIP; BUT THIS ZEAL OF AN EVIL LOVE IN ITS INTERNALS
CONTAINS A HIDDEN STORE OF HATRED AND REVENGE. It was said just above,
that zeal in externals appears like anger and wrath, as well with those
who are in a good love, as with those who are in an evil love: but
whereas the internals are different, the anger and wrath in each case
differs from that of the other, and the difference is as follows: 1. The
zeal of a good love is like a heavenly flame, which in one case bursts
out upon another, but only defends itself, and that against a wicked
person, as when he rushes into the fire and is burnt: but the zeal of an
evil love is like an infernal flame, which of itself bursts forth and
rushes on, and is desirous to consume another. 2. The zeal of a good
love instantly burns away and is allayed when the assailant ceases to
assault; but the zeal of an evil love continues and is not extinguished.
3. This is because the internal of him who is in the love of good is in
itself mild, soft, friendly, and benevolent; wherefore when his
external, with a view of defending itself, is fierce, harsh, and
haughty, and thereby acts with rigor, still it is tempered by the good
in which he is internally: it is otherwise with the wicked; with such
the internal is unfriendly, without pity, harsh, breathing hatred and
revenge, and feeding itself with their delights; and although it is
reconciled, still those evils lie concealed as fires in wood underneath
the embers; and these fires burst forth after death, if not in this
world.
366. Since zeal in externals appears alike both in the good and the
wicked, and since the ultimate sense of the Word consists of
correspondence and appearances, therefore in the Word, it is very often
said of Jehovah that he is angry and wrathful, that he revenges,
punishes, casts into hell, with many other things which are appearances
of zeal in externals; hence also it is that he is called zealous:
whereas there is not the least of anger, wrath, and revenge in him; for
he is essential mercy, grace and clemency, thus essential good, in whom
it is impossible such evil passions can exist. But on this subject see
more particulars in the treatise on HEAVEN AND HELL, n. 545-550; and in
the APOCALYPSE REVEALED, n. 494, 498, 525, 714, 806.
367. VI. THE ZEAL OF CONJUGIAL LOVE IS CALLED JEALOUSY. Zeal in favor of
truly conjugial love is the chief of zeals; because that love is the
chief of loves, and its delights, in favor of which also zeal operates,
are the chief delights; for, as was shewn above, that love is the head
of all loves. The reason of this is, because that love induces in a wife
the form of love, and in a husband the form of wisdom; and from these
forms united into one, nothing can proceed but what savors of wisdom and
at the same time of love. As the zeal of conjugial love is the chief of
zeals, therefore it is called by a new name, JEALOUSY, which is the very
type of zeal.
368. VII. JEALOUSY IS LIKE AN ARDENT FIRE AGAINST THOSE WHO INFEST LOVE
EXERCISED TOWARDS A MARRIED PARTNER, AND LIKE A TERRIBLE FEAR FOR THE
LOSS OF THAT LOVE. The subject here treated of is jealousy of those who
are in spiritual love with a married partner; in the following article
we shall treat of the jealousy of those who are in natural love; and
afterwards of the jealousy of those who are in love truly conjugial.
With those who are in spiritual love the jealousy is various, because
their love is various; for one love, whether spiritual or natural, is
never altogether alike with two persons, still less with several. The
reason why spiritual jealousy, or jealousy with the spiritual, is like
an ardent fire raging against those who infest their conjugial love, is,
because with them the first principle of love is in the internals of
each party, and their love from its first principle follows its
principiates, even to its ultimates, by virtue of which ultimates and at
the same time of first principles, the intermediates which are of the
mind and body, are kept in lovely connection. These, being spiritual, in
their marriage regard union as an end, and in union spiritual rest and
the pleasantness thereof: now, as they have rejected disunion from their
minds, therefore their jealousy is like a fire stirred up and darting
forth against those who infest them. The reason why it is also like a
terrible fear is, because their spiritual love intends that they be one;
if therefore there exists a chance, or happens an appearance of
separation, a fear ensues as terrible as when two united parts are torn
asunder. This description of jealousy was given me from heaven by those
who are in spiritual conjugial love; for there are a natural, a
spiritual, and a celestial conjugial love; concerning the natural and
the celestial conjugial love, and their jealousy, we shall take occasion
to speak in the two following articles.
369. VIII. THERE IS SPIRITUAL JEALOUSY WITH MONOGAMISTS, AND NATURAL
WITH POLYGAMISTS. The reason why spiritual jealousy exists with
monogamists is, because they alone can receive spiritual conjugial love,
as has been abundantly shewn above. It is said that it exists; but the
meaning is that it is capable of existing. That it exists only with a
very few in the Christian world, where there are monogamical marriages,
but that still it is capable of existing there, has also been confirmed
above. That with polygamists conjugial love is natural, may be seen in
the chapter on Polygamy, n. 345, 347; in like manner jealousy is natural
in the same case, because this follows love. What the quality of
jealousy is among polygamists, we are taught from the relations of those
who have been eyewitnesses of its effects among the orientals: these
effects are, that wives and concubines are guarded as prisoners in
work-houses, and are withheld from and prohibited all communication with
men; that into the women's apartments, or the closets of their
confinement, no man is allowed to enter unless attended by a eunuch; and
that the strictest watch it set to observe whether any of the women look
with a lascivious eye or countenance at a man as he passes; and that if
this be observed, the woman is sentenced to the whip; and in case she
indulges her lasciviousness with any man, whether introduced secretly
into her apartment, or from home, she is punished with death.
370. From these considerations it is plainly seen what is the quality of
the fire of jealousy into which polygamical conjugial love enkindles
itself,--that it is into anger and revenge; into anger with the meek,
and into revenge with the fierce. The reason of this effect is, because
their love is natural, and does not partake of anything spiritual. This
is a consequence of what is demonstrated in the chapter on
Polygamy,--that polygamy is lasciviousness, n. 345; and that a
polygamist, so long as he remains such, is natural, and cannot become
spiritual, n. 347. But the fire of jealousy is different with natural
monogamists, whose love is inflamed not so much against the women as
against those who do violence, becoming anger against the latter, and
cold against the former: it is otherwise with polygamists, whose fire of
jealousy burns also with the rage of revenge: this likewise is one of
the reasons why, after the death of polygamists, their concubines and
wives are for the most part set free, and are sent to seraglios not
guarded, to employ themselves in the various elegant arts proper to
women.
371. IX. JEALOUSY WITH THOSE MARRIED PARTNERS WHO TENDERLY LOVE EACH
OTHER, IS A JUST GRIEF GROUNDED IN SOUND REASON LEST CONJUGIAL LOVE
SHOULD BE DIVIDED, AND SHOULD THEREBY PERISH. All love is attended with
fear and grief; fear lest it should perish, and grief in case it
perishes: it is the same with conjugial love; but the fear and grief
attending this love is called zeal or jealousy. The reason why this
zeal, with married partners who tenderly love each other, is just and
grounded in sound reason, is, because it is at the same time a fear for
the loss of eternal happiness, not only of its own but also of its
married partner's, and because also it is a defence against adultery. In
respect to the first consideration,--that it is a just fear for the loss
of its own eternal happiness and of that of its married partner, it
follows from every thing which has been heretofore adduced concerning
love truly conjugial; and also from this consideration, that married
partners derive from that love the blessedness of their souls, the
satisfaction of their minds, the delight of their bosoms, and the
pleasure of their bodies; and since these remain with them to eternity,
each party has a fear for eternal happiness. That the above zeal is a
just defence against adulteries, is evident: hence it is like a fire
raging against violation, and defending itself against it. From these
considerations it is evident, that whoever loves a married partner
tenderly, is also jealous, but is just and discreet according to the
man's wisdom.
372. It was said, that in conjugial love there is implanted a fear lest
it should be divided, and a grief lest it should perish, and that its
zeal is like a fire raging against violation. Some time ago, when
meditating on this subject, I asked the zealous angels concerning the
seat of jealousy? They said, that it is in the understanding of the man
who receives the love of a married partner and returns it; and that its
quality there is according to his wisdom: they said further, that
jealousy has in it somewhat in common with honor, which also resides in
conjugial love; for he that loves his wife, also honors her. In regard
to zeal's residing with a man in his understanding, they assigned this
reason; because conjugial love defends itself by the understanding, as
good does by truth; so the wife defends those things which are common
with the man, by her husband; and that on this account zeal is implanted
in the men, and by them, and for their sake, in the women. To the
question as to the region of the mind in which jealousy resides with the
men, they replied, in their souls, because it is also a defence against
adulteries; and because adulteries principally destroy conjugial love,
that when there is danger of the violation of that love, the man's
understanding grows hard, and becomes like a horn, with which he strikes
the adulterer.
373. X. JEALOUSY WITH MARRIED PARTNERS WHO DO NOT LOVE EACH OTHER, IS
GROUNDED IN SEVERAL CAUSES; ARISING IN SOME INSTANCES FROM VARIOUS
MENTAL WEAKNESSES. The causes why married partners who do not mutually
love each other, are yet jealous, are principally the honor resulting
from power, the fear of defamation with respect both to the man himself
and also to his wife, and the dread lest domestic affairs should fall
into confusion. It is well known that the men have honor resulting from
power, that is, that they are desirous of being respected in consequence
thereof; for so long as they have this honor, they are as it were of an
elevated mind, and not dejected when in the company of men and women: to
this honor also is attached the name of bravery; wherefore military
officers have it more than others. That the fear of defamation, with
respect both to the man himself and also to his wife, is a cause of
jealousy that agrees with the foregoing: to which may be added, that
living with a harlot, and debauched practices in a house, are accounted
infamous. The reason why some are jealous through a dread lest their
domestic affairs should fall into confusion, is because, so far as this
is the case, the husband is made light of, and mutual services and aids
are withdrawn; but with some in process of time this jealousy ceases and
is annihilated, and with some it is changed into the mere semblance of
love.
374. That jealousy in certain cases arises from various mental
weaknesses, is not unknown in the world; for there are jealous persons,
who are continually thinking that their wives are unfaithful, and
believe them to be harlots, merely because they hear or see them talk in
a friendly manner with or about men. There are several vitiated
affections of the mind which induce this weakness; the principal of
which is a suspicious fancy, which if it be long cherished, introduces
the mind into societies of similar spirits, from whence it cannot
without difficulty be rescued; it also confirms itself in the body, by
rendering the serum, and consequently the blood, viscous, tenacious,
thick, slow, and acrid, a defect of strength also increases it; for the
consequence of such defect is, that the mind cannot be elevated from its
suspicious fancies; for the presence of strength elevates, and its
absence depresses, the latter causing the mind to sink, give way, and
become feeble; in which case it immerses itself more and more in the
above fancy, till it grows delirious, and thence takes delight in
quarrelling, and, so far as is allowable, in abuse.
375. There are also several countries, which more than others labor
under this weakness of jealousy: in these the wives are imprisoned, are
tyrannically shut out from conversation with men, are prevented from
even looking at them through the windows, by blinds drawn down, and are
terrified by threats of death if the cherished suspicion shall appear
well grounded; not to mention other hardships which the wives in those
countries suffer from their jealous husbands. There are two causes of
this jealousy; one is, an imprisonment and suffocation of the thoughts
in the spiritual things of the church; the other is, an inward desire of
revenge. As to the first cause,--the imprisonment and suffocation of the
thoughts in the spiritual things of the church, its operation and effect
may be concluded from what has been proved above,--that everyone has
conjugial love according to the state of the church with him, and as the
church is from the Lord, that that love is solely from the Lord, n. 130,
131; when therefore, instead of the Lord, living and deceased men are
approached and invoked, it follows, that the state of the church is such
that conjugial love cannot act in unity with it; and the less so while
the mind is terrified into that worship by the threats of a dreadful
prison: hence it comes to pass, that the thoughts, together with the
expressions of them in conversation, are violently seized and
suffocated; and when they are suffocated, there is an influx of such
things as are either contrary to the church, or imaginary in favor of
it; the consequence of which is, heat in favor of harlots and cold
towards a married partner; from which two principles prevailing together
in one subject, such an unconquerable fire of jealousy flows forth. As
to the second cause,--the inward desire of revenge, this altogether
checks the influx of conjugial love, and swallows it up, and changes the
delight thereof, which is celestial, into the delight of revenge, which
is infernal; and the proximate determination of this latter is to the
wife. There is also an appearance, that the unhealthiness of the
atmosphere, which in those regions is impregnated with the poisonous
exhalations of the surrounding country, is an additional cause.
376. XI. IN SOME INSTANCES THERE IS NOT ANY JEALOUSY; AND THIS ALSO FROM
VARIOUS CAUSES. There are several causes of there being no jealousy, and
of its ceasing. The absence of jealousy is principally with those who
make no more account of conjugial than of adulterous love, and at the
same time are so void of honorable feeling as to slight the reputation
of a name: they are not unlike married pimps. There is no jealousy
likewise with those who have rejected it from a confirmed persuasion
that it infests the mind, and that it is useless to watch a wife, and
that to do so serves only to incite her, and that therefore it is better
to shut the eyes, and not even to look through the key-hole, lest any
thing should be discovered. Some have rejected jealousy on account of
the reproach attached to the name, and under the idea that any one who
is a real man, is afraid of nothing: some have been driven to reject it
lest their domestic affairs should suffer, and also lest they should
incur public censure in case the wife was convicted of the disorderly
passion of which she is accused. Moreover jealousy passes off into no
jealousy with those who grant license to their wives, either from a want
of ability, or with a view to the procreation of children for the sake
of inheritance, also in some cases with a view to gain, and so forth.
There are also disorderly marriages, in which, by mutual consent, the
licence of unlimited amour is allowed to each party, and yet they are
civil and complaisant to each other when they meet.
377. XII. THERE IS A JEALOUSY ALSO IN REGARD TO CONCUBINES, BUT NOT SUCH
AS IN REGARD TO WIVES. Jealousy in regard to wives originates in a man's
inmost principles; but jealousy in regard to concubines originates in
external principles; they therefore differ in kind. The reason why
jealousy in regard to wives originates in inmost principles is, because
conjugial love resides in them: the reason why it resides there is,
because marriage from the eternity of its compact established by
covenant, and also from an equality of right, the right of each party
being transferred to the other, unites souls, and lays a superior
obligation on minds: this obligation and that union, once impressed,
remain inseparable, whatever be the quality of the love afterwards,
whether it be warm or cold. Hence it is that an invitation to love
coming from a wife chills the whole man from the inmost principles to
the outermost; whereas an invitation to love coining from a concubine
has not the same effect upon the object of her love. To jealousy in
regard to a wife is added the earnest desire of reputation with a view
to honor; and there is no such addition to jealousy in regard to a
concubine. Nevertheless both kinds of jealousy vary according to the
seat of the love received by the wife and by the concubine; and at the
same time according to the state of the judgment of the man receiving
it.
378. XIII. JEALOUSY LIKEWISE EXISTS AMONG BEASTS AND BIRDS. That it
exists among wild beasts, as lions, tigers, bears, and several others,
while they have whelps, is well known; and also among bulls, although
they have not calves: it is most conspicuous among dung-hill cocks, who
in favor of their hens fight with their rivals even to death: the reason
why the latter have such jealousy is, because they are vain-glorious
lovers, and the glory of that love cannot endure an equal; that they are
vain-glorious lovers, above every genus and species of birds, is
manifest from their gestures, nods, gait, and tone of voice. That the
glory of honor with men, whether lovers or not, excites, increases, and
sharpens jealousy, has been confirmed above.
379. XIV. THE JEALOUSY OF MEN AND HUSBANDS IS DIFFERENT FROM THAT OF
WOMEN AND WIVES. The differences cannot however be distinctly pointed
out, since the jealousy of married partners who love each other
spiritually, differs from that of married partners who love each other
merely naturally, and differs again with those who disagree in minds,
and also with those who have subjected their consorts to the yoke of
obedience. The jealousies of men and of women considered in themselves
are different, because from different origins: the origin of the
jealousies of men is in the understanding, whereas of women it is in the
will applied to the understanding of the husband: the jealousy of a man
therefore, is like a flame of wrath and anger; whereas that of a woman
is like a fire variously restrained, by fear, by regard to the husband,
by respect to her own love, and by her prudence in not revealing this
love to her husband by jealousy: they differ also because wives are
loves, and men recipients thereof; and wives are unwilling to squander
their love upon the men, but the case is not so with the recipients
towards the wives. With the spiritual, however, it is otherwise; with
these the jealousy of the man is transferred into the wife, as the love
of the wife is transferred into the husband; therefore with each party
it appears like itself against the attempts of a violator; but the
jealousy of the wife is inspired into the husband against the attempts
of the violating harlot, which is like grief weeping, and moving the
conscience.
* * * * *
380. To the above I shall add two MEMORABLE RELATIONS. I was once in
much amazement at the great multitude of men who ascribe creation, and
consequently whatever is under the sun and above it, to nature;
expressing the real sentiments of their hearts as to the visible things
of the world, by this question, "What are these but the works of
nature?" And when they are asked why they ascribe them to nature and not
to God, when nevertheless they occasionally join in the general
confession, that God has created nature, and therefore they might as
well ascribe creation to God as to nature, they return for answer, with
an internal tone of voice, which is scarcely audible, "What is God but
nature?" From this persuasion concerning nature as the creator of the
universe, and from this folly which has to them the semblance of wisdom,
all such persons appear so full of their own importance, that they
regard all those who acknowledge the creation of the universe to be from
God, as so many ants which creep along the ground and tread in a beaten
path, and in some cases as butterflies which fly in the air; ridiculing
their opinions as dreams because they see what they do not see, and
deciding all by the question, "Who has seen God, and who has not seen
nature?" While I was thus amazed at the great multitude of such persons,
there stood near me an angel, who asked me, "What is the subject of your
meditation?" I replied, "It is concerning the great multitude of such as
believe that nature created the universe." The angel then said to me,
"All hell consists of such persons, who are there called satans and
devils; satans, if they have confirmed themselves in favor of nature to
the denial of God, and devils, if they have lived wickedly, and thereby
rejected all acknowledgement of God from their hearts; but I will lead
you to the _gymnasia_, which are in the south-west, where such persons
dwell, having not yet departed to their infernal abodes." He took me by
the hand and led me there. I saw some small houses, in which were
apartments for the studious, and in the midst of them one which served
as a principal hall to the rest. It was constructed of a pitchy kind of
stone, covered with a sort of glazed plates, that seemed to sparkle with
gold and silver, like the stones called _Glades Mariæ_; and here and
there were interspersed shells which glittered in like manner. We
approached and knocked at the door, which was presently opened by one
who bade us welcome. He then went to the table, and fetched four books,
and said, "These books are the wisdom which is at this day the
admiration of many kingdoms: this book or wisdom is the admiration of
many in France, this of many in Germany, this of some in Holland, and
this of some in England:" He further said, "If you wish to see it, I
will cause these four books to shine brightly before your eyes:" he then
poured forth and spread around them the glory of his own reputation, and
the books presently shone as with light; but this light instantly
vanished from our sight. We then asked him what he was now writing? He
replied, that he was now about to bring forth from his treasures, and
publish to the world, things of inmost wisdom, which would be comprised
under these general heads: I. Whether nature be derived from life, or
life from nature. II. Whether the centre be derived from the expanse, or
the expanse from the centre. III. On the centre and the expanse of
nature and of life. Having said this, he reclined on a couch at the
table; but we walked about in his spacious study. He had a candle on the
table, because the light of the sun never shone in that room, but only
the nocturnal light of the moon; and what surprised me, the candle
seemed to be carried all round the room, and to illuminate it; but, for
want of being snuffed, it gave but little light. While he was writing,
we saw images in various forms flying from the table towards the walls,
which in that nocturnal moon-light appeared like beautiful Indian birds;
but on opening the door, lo! in the light of the sun they appeared like
birds of the evening, with wings like network; for they were semblances
of truth made fallacies by being confirmed, which he had ingeniously
connected together into series. After attending some time to this sight,
we approached the table, and asked him what he was then writing? He
replied, "On the first general head, WHETHER NATURE BE DERIVED FROM
LIFE, OR LIFE FROM NATURE;" and on this question he said, that he could
confirm either side, and cause it to be true; but as something lay
concealed within which excited his fears, therefore he durst only
confirm this side, that nature is of life, that is, from life, but not
that life is of nature, that is, from it. We then civilly requested him
to tell us, what lay concealed within, which excited his fears? He
replied, he was afraid lest he should be called a naturalist, and so an
atheist, by the clergy, and a man of unsound reason by the laity; as
they both either believe from a blind credulity, or see from the sight
of those who confirm that credulity. But just then, being impelled by a
kind of indignant zeal for the truth, we addressed him in saying,
"Friend, you are much deceived; your wisdom, which is only an ingenious
talent for writing, has seduced you, and the glory of reputation has led
you to confirm what you do not believe. Do you know that the human mind
is capable of being elevated above sensual things, which are derived
into the thoughts from the bodily senses, and that when it is so
elevated, it sees the things that are of life above, and those that are
of nature beneath? What is life but love and wisdom? and what is nature
but their recipient, whereby they may produce their effects or uses? Can
these possibly be one in any other sense than as principal and
instrumental are one? Can light be one with the eye, or sound with the
ear? Whence are the senses of these organs but from life, and their
forms but from nature? What is the human body but an organ of life? Are
not all things therein organically formed to produce the things which
the love wills and the understanding thinks? Are not the organs of the
body from nature, and love and thought from life? And are not those
things entirely distinct from each other? Raise the penetration of your
ingenuity a little, and you will see that it is the property of life to
be affected and to think, and that to be affected is from love, and to
think is from wisdom, and each is from life; for, as we have said, love
and wisdom are life: if you elevate your faculty of understanding a
little higher, you will see that no love and wisdom exists, unless its
origin be somewhere or other, and that its origin is wisdom itself, and
thence life itself, and these are God from whom is nature." Afterwards
we conversed with him about his second question, WHETHER THE CENTRE BE
OF THE EXPANSE, OR THE EXPANSE OF THE CENTRE; and asked him why he
discussed this question? He replied, "With a view to conclude concerning
the centre and the expanse of nature and of life, thus concerning the
origin of each." And when we asked him what were his sentiments on the
subject, he answered, as in the former case, that he could confirm
either side, but for fear of suffering in his reputation, he would
confirm that the expanse is of the centre, that is, from the centre;
although I know, said he, that something existed before the sun, and
this in the universe throughout, and that these things flowed together
of themselves into order, thus into centres. But here again we addressed
him from the overflowing of an indignant zeal, and said, "Friend, you
are insane." On hearing these words, he drew his couch aside from the
table, and looked timidly at us, and then listened to our conversation,
but with a smile upon his countenance, while we thus proceeded: "What is
a surer proof of insanity, than to say that the centre is from the
expanse? By your centre we understand the sun, and by your expanse the
universe; and thus, according to you, the universe existed without the
sun: but does not the sun make nature, and all its properties, which
depend solely on the heat and light proceeding from the sun by the
atmospheres? Where were those things previous to the sun's existence?
But whence they originated we will shew presently. Are not the
atmospheres and all things which exist on the earth, as surfaces, and
the sun their centre? What are they all without the sun; or how could
they subsist a single moment in the sun's absence? Consequently what
were they all before the sun, or how could they subsist? Is not
subsistence perpetual existence? Since therefore all the parts of nature
derive their subsistence from the sun, they must of consequence derive
also their existence from the same origin: every one sees and is
convinced of this truth by the testimony of his own eyes. Does not that
which is posterior subsist from what is prior, as it exists from what is
prior? Supposing the surface to be the prior and the centre the
posterior, would not the prior in such case subsist from the posterior,
which yet is contrary to the laws of order? How can posterior things
produce prior, or exterior things produce interior, or grosser things
produce purer? consequently, how can surfaces, which constitute the
expanse, produce centres? Who does not see that this is contrary to the
laws of nature? We have adduced these arguments from a rational
analysis, to prove that the expanse exists from the centre, and not the
centre from the expanse; nevertheless every one who sees aright, sees it
to be so without the help of such arguments. You have asserted, that the
expanse flowed together of itself into a centre; did it thus flow by
chance into so wonderful and stupendous an order, where one thing exists
for the sake of another, and everything for the sake of man, and with a
view to his eternal life? Is it possible that nature from any principle
of love, by any principle of wisdom, should provide such things? And can
nature make angels of men, and heaven of angels? Ponder and consider
these things: and your idea of nature existing from nature will fall to
the ground." Afterwards we questioned him as to his former and present
sentiments concerning his third inquiry, relating to the CENTRE AND
EXPANSE OF NATURE AND OF LIKE; whether he was of opinion that the centre
and expanse of life are the same with the centre and expanse of nature?
He replied, that he was in doubt about it, and that he formerly thought
that the interior activity of nature is life; and that love and wisdom,
which essentially constitute the life of man, are thence derived; and
that the sun's fire, by the instrumentality of heat and light, through
the mediums of the atmospheres, produce those principles; but that now,
from what he had heard concerning the eternal life of men, he began to
waver in his sentiments, and that in consequence of such wavering, his
mind was sometimes carried upwards, sometimes downwards; and that when
it was carried upwards, he acknowledged a centre of which he had before
no idea; but when downwards, he saw a centre which he believed to be the
only one that existed; and that life is from the centre which before was
unknown to him; and nature is from the centre which he before believed
to be the only one existing; and that each centre has an expanse around
it. To this we said, Well, if he would only respect the centre and
expanse of nature from the centre and expanse of life, and not
contrariwise; and we informed him, that above the angelic heaven there
is a sun which is pure love, in appearance very like the sun of the
world; and that from the heat which proceeds from that sun, angels and
men derive will and love, and from its light they derive understanding
and wisdom; and that the things which are of life, are called spiritual
and that those which proceed from the sun of the world, are what contain
life, and are called natural; also that the expanse of the centre of
life is called the SPIRITUAL WORLD, which subsists from its sun, and
that the expanse of nature is called the NATURAL WORLD, which subsists
from its sun. Now, since of love and wisdom there cannot be predicated
spaces and times, but instead thereof states, it follows, that the
expanse around the sun of the angelic heaven is not extended, but still
is in the extense of the natural sun, and present with all living
subjects therein according to their receptions, which are according to
forms. But he then asked, "Whence comes the fire of the sun of the
world, or of nature?" We replied, that it is derived from the sun of the
angelic heaven, which is not fire, but divine love proximately
proceeding from God, who is love itself. As he was surprised at this, we
thus proved it: "Love in its essence is spiritual fire; hence fire in
the Word, in its spiritual sense, signifies love: it is on this account
that priests, when officiating in the temple, pray that heavenly fire
may fill their hearts, by which they mean heavenly love: the fire of the
altar and of the candlestick in the tabernacle amongst the Israelites,
represented divine love: the heat of the blood, or the vital heat of men
and animals in general is from no other source than love, which
constitutes their life: hence it is that a man is enkindled, grows warm,
and becomes on fire, while his love is exalted into zeal, anger, and
wrath; wherefore from the circumstance, that spiritual heat, which is
love, produces natural heat with men, even to the kindling and inflaming
of their faces and limbs, it may appear, that the fire of the natural
sun has existed from no other source than the fire of the spiritual sun,
which is divine love. Now, since the expanse originates from the centre,
and not the centre from the expanse, as we said above, and the centre of
life, which is the sun of the angelic heaven, is divine love proximately
proceeding from God, who is in the midst of that sun; and since the
expanse of that centre, which is called the spiritual world, is hence
derived; and since from that sun existed the sun of the world, and from
the latter its expanse, which is called the natural world; it is
evident, that the universe was created by one God." With these words we
took our leave, and he attended us out of the court of his study, and
conversed with us respecting heaven and hell, and the divine government,
from a new acuteness of genius.
381. THE SECOND MEMORABLE RELATION. On a time as I was looking around
into the world of spirits, I saw at a distance a palace surrounded and
as it were besieged by a crowd; I also saw many running towards it.
Wondering what this could mean, I speedily left the house, and asked one
of those who were running, what was the matter at the palace? He
replied, that three new comers from the world had been taken up into
heaven, and had there seen magnificent things, also maidens and wives of
astonishing beauty; and that being let down from heaven they had entered
into that palace, and were relating what they had seen; especially that
they had beheld such beauties as their eyes had never before seen, or
can see, unless illustrated by the light of heavenly _aura_. Respecting
themselves they said, that in the world they had been orators, from the
kingdom of France, and had applied themselves to the study of eloquence,
and that now they were seized with a desire of making an oration on the
origin of beauty. When this was made known in the neighbourhood, the
multitude flocked together to hear them. Upon receiving this
information, I hastened also myself, and entered the palace, and saw the
three men standing in the midst, dressed in long robes of a sapphire
color, which, having threads of gold in their texture at every change of
posture shone as if they had been golden. They stood ready to speak
behind a kind of stage; and presently one of them rose on a step behind
the stage, and delivered his sentiments concerning the origin of the
beauty of the female sex, in the following words.
382. "What is the origin of beauty but love, which, when it flows into
the eyes of youths, and sets them on becomes beauty? therefore love and
beauty are the same thing; for love, from an inmost principle, tinges
the face of a marriageable maiden with a kind of flame, from the
transparence of which is derived the dawn and bloom of her life. Who
does not know that the flame emits rays into her eyes, and spreads from
these as centres into the countenance, and also descends into the
breast, and sets the heart on fire, and thereby affects (a youth), just
as a fire with its heat and light affects a person standing near it?
That heat is love, and that light is the beauty of love. The whole world
is agreed, and firm in the opinion, that every one is lovely and
beautiful according to his love: nevertheless the love of the male sex
differs from that of the female. Male love is the love of growing wise,
and female love is that of loving the love of growing wise in the male;
so far therefore as a youth is the love of growing wise, so far he is
lovely and beautiful to a maiden; and so far as a maiden is the love of
a youth's wisdom, so far she is lovely and beautiful to a youth;
wherefore as love meets and kisses the love of another, so also do
beauties. I conclude therefore, that love forms beauty into a
resemblance of itself."
383. After him arose a second, with a view of discovering, in a neat and
elegant speech, the origin of beauty. He expressed himself thus: "I have
heard that love is the origin of beauty; but I cannot agree with this
opinion. What human being knows what love is? Who has ever contemplated
it with any idea of thought? Who has ever seen it with the eye? Let such
a one tell me where it is to be found. But I assert that wisdom is the
origin of beauty; in women a wisdom which lies concealed and stored up
in the inmost principles of the mind, in men a wisdom which manifests
itself, and is apparent. Whence is a man (_homo_) a man but from wisdom?
Were it not so, a man would be a statue or a picture. What does a maiden
attend to in a youth, but the quality of his wisdom; and what does a
youth attend to in a maiden, but the quality of her affection of his
wisdom? By wisdom I mean genuine morality; because this is the wisdom of
life. Hence it is, that when wisdom which lies concealed, approaches and
embraces wisdom which is manifest, as is the case interiorly in the
spirit of each, they mutually kiss and unite, and this is called love;
and in such case each of the parties appears beautiful to the other. In
a word, wisdom is like the light or brightness of fire, which impresses
itself on the eyes, and thereby forms beauty."
384. After him the third arose, and spoke to this effect: "It is neither
love alone nor wisdom alone, which is the origin of beauty; but it is
the union of love and wisdom; the union of love with wisdom in a youth,
and the union of wisdom with its love in a maiden: for a maiden does not
love wisdom in herself but in a youth, and hence sees him as beauty, and
when a youth sees this in a maiden, he then sees her as beauty;
therefore love by wisdom forms beauty, and wisdom grounded in love
receives it. That this is the case, appears manifestly in Heaven. I have
there seen maidens and wives, and have attentively considered their
beauties, and have observed, that beauty in maidens differs from beauty
in wives; in maidens being only the brightness, but in wives the
splendor of beauty. The difference appeared like that of a diamond
sparkling from light, and of a ruby shining from fire together with
light. What is beauty but the delight of the sight? and in what does
this delight originate but in the sport of love and wisdom? This sport
gives brilliancy to the sight, and this brilliancy vibrates from eye to
eye, and presents an exhibition of beauty. What constitutes beauty of
countenance, but red and white, and the lovely mixture thereof with each
other? and is not the red derived from love, and the white from wisdom?
love being red from its fire, and wisdom, white from its light. Both
these I have clearly seen in the faces of two married partners in
heaven; the redness of white in the wife, and the whiteness of red in
the husband; and I observed that they shone in consequence of mutually
looking at each other." When the third had thus concluded, the assembly
applauded and cried out, "He has gained the victory." Then on a sudden,
a flaming light, which is the light of conjugial love, filled the house
with its splendor, and the hearts of the company with satisfaction.
* * * * *