ON REPEATED MARRIAGES, n. [317-355].
After the death of a married partner, again to contract wedlock, depends on the preceding conjugial love, n. 318. After the death of a married partner, again to contract wedlock, depends also on the state of marriage in which the parties had lived, n. 319. With those who have not been in love truly conjugial, there is no obstacle or hindrance to their again contracting wedlock, n. 320. Those who had lived together in love truly conjugial, are unwilling to marry again, except for reasons separate from conjugial love, n. 321. The state of a marriage of a youth with a maiden differs from that of a youth with a widow, n. 322. Also the state of marriage of a widower with a maiden differs from that of a widower with a widow, n. 323. The varieties and diversities of these marriages, as to love and its attributes, are innumerable, n. 324. The state of a widow is more grievous that that of a widower n. 325.
ON POLYGAMY, n. [332-352].
Love truly conjugial can only exist with one wife, consequently neither can friendship, confidence, ability truly conjugial, and such a conjunction of minds that two may be one flesh, n. 333, 334. Thus celestial blessedness, spiritual satisfactions, and natural delights, which from the beginning were provided for those who are in love truly conjugial, can only exist with one wife, n. 335. All those things can only exist from the Lord alone; and they do not exist with any but those who come to him alone, and live according to his commandments, n. 336. Consequently love truly conjugial with its felicities can only exist with those who are of the Christian church, n. 337. Therefore a Christian is not allowed to marry more than one wife, n. 338. If a Christian marries several wives, he commits not only natural but also spiritual adultery, n. 339. The Israelitish nation was permitted to marry several wives, because they had not the Christian church, and consequently love truly conjugial could not exist with them, n. 340. At this day the Mahometans are permitted to marry several wives, because they do not acknowledge the Lord Jesus Christ to be one with Jehovah the Father, and thereby to be the God of heaven and earth, and hence cannot receive love truly conjugial, n. 341. The Mahometan heaven is out of the Christian heaven, and is divided into two heavens, the inferior and the superior; and only those are elevated into their superior heaven, who renounce concubines, and live with one wife, and acknowledge our Lord as equal to God the Father, to whom is given dominion over heaven and earth, n. 342-344. Polygamy is lasciviousness, n. 345. Conjugial chastity, purity, and sanctity, cannot exist with polygamists, n. 346. A polygamist, so long as he remains such, cannot become spiritual, n. 347. Polygamy is not sin with those who live in it from a religious notion, n. 348. Polygamy is not sin with those who are in ignorance respecting the Lord, n. 349, 350. Of these, although polygamists, such are saved as acknowledge a God, and from a religious notion live according to the civil laws of justice, n. 351. But none either of the latter or of the former can be associated with the angels in the Christian heavens, n. 352.
ON JEALOUSY, n. [357-379].
Zeal considered in itself is like the ardent fire of love, n. 358. 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, n. 356-361. 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, n. 362. The zeal of a good love and the zeal of an evil love, are alike in externals, but altogether different in internals, n. 363, 364. 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, n. 365, 366. The zeal of conjugial love is called jealousy, n. 367. 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, n. 368. There is spiritual jealousy with monogamists, and natural with polygamists, n. 369, 370. 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, n. 371, 372. Jealousy, with married partners who do not love each other, is grounded in several causes; arising in some instances from various mental weaknesses, n. 373-375. In some instances there is not any jealousy; and this also from various causes, n. 376. There is a jealousy also in regard to concubines, but not such as in regard to wives, n. 377. Jealousy likewise exists among beasts and birds, n. 378. The jealousy of men and husbands is different from that of women and wives, n. 379.
ON THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE OF INFANTS, n. [385-414].
Two universal spheres proceed from the Lord to preserve the universe in its created state; of which the one is the sphere of procreating, and the other the sphere of protecting the things procreated, n. 386. These two universal spheres make a one with the sphere of conjugial love and the sphere of the love of infants, n. 387. These two spheres universally and singularly flow into all things of heaven and all things of the world, from first to last, n. 388-390. The sphere of the love of infants is a sphere of protection and support of those who cannot protect and support themselves, n. 391. This sphere affects both the evil and the good, and disposes every one to love, protect, and support his offspring from his own love, n. 392. This sphere principally affects the female sex, thus mothers; and the male sex, or fathers, by derivation from them, n. 393. This sphere is also a sphere of innocence and peace (from the Lord,) n. 394. The sphere of innocence flows into infants, and through them into the parents, and affects them, n. 395. It also flows into the souls of the parents, and unites with the same sphere with the infants; and it is principally insinuated by means of the touch, n. 396, 397. In the degree in which innocence retires from infants, affection and conjunction also abate, and this successively, even to separation, n. 398. A state of rational innocence and peace with parents towards infants, is grounded in the circumstance, that they know nothing and can do nothing from themselves, but from others, especially from the father and mother; and this state successively retires, in proportion as they know and have ability from themselves, and not from others, n. 399. The sphere of the love of procreating advances in order from the end through causes into effects, and makes periods; whereby creation is preserved in the state foreseen and provided for, n. 400, 401. The love of infants descends, and does not ascend, n. 402. Wives have one state of love before conception, and another state after, even to the birth, n. 403. With parents conjugial love is conjoined with the love of infants by spiritual causes, and thence by natural, n. 404. The love of infants and children is different with spiritual married partners from what it is with natural, n. 405-407. With the spiritual, that love is from what is interior or prior, but with the natural, from what is exterior or posterior, n. 408. In consequence hereof that love prevails with married partners who mutually love each other, and also with those who do not at all love each other, n. 409. The love of infants remains after death, especially with women, n. 410. Infants are educated under the Lord's auspices by such women, and grow in stature and intelligence as in the world, n. 411, 412. It is there provided by the Lord, that with those infants the innocence of infancy becomes the innocence of wisdom, (and thus they become angels) n. 413, 414.
PART THE SECOND.
ON THE OPPOSITION OF ADULTEROUS LOVE AND CONJUGIAL LOVE, n. [423-443].