2. FIRST INDEX.

ADULTERIES (Adulteria). (See also LASCIVIOUSNESS.)

Concerning the three degrees of adulteries (386-388) [Conjugial Love 432, 485-499]. (see DEGREES.)

Concerning adulterers seen as satyrs, in company with harlots, in a wood, and in a cavern there; and afterwards in a house, where they were conversing together about marriage, nature, and religion (Memorabilia 407) [Conjugial Love 521].

They who have no religion have not conjugial love; but lust which is worse than the lust of a wild beast (439-445) [Conjugial Love 79, 239, 240].

Of the closure of the mind with adulterers and the evil (various things, 562-565) [Conjugial Love 203].

Conjugial similitude and dissimilitude are not regarded with those who are in scortatory love (818-822).

Conjugial love and scortatory love are altogether opposite to each other (847-851) [Conjugial Love 423-429].

Concerning a young man who boasted of his whoredom; he was conducted into heaven; he was held by turns in externals and internals; and thus he saw opposite things (Memorabilia 852) [Conjugial Love 477].

An internal cause of coldness between consorts is, that the evil of whoredom is not believed to be sin; still more, if it is confirmed that it is not sin (913-917) [Conjugial Love 240].

A cause of coldness is, whoredom before marriage with the wives of others; also meretricious love and concubinage after marriage: in general, all libidinousness by which the conjugial perishes (918-928).

A cause of coldness between consorts is, that conjugial love is believed to be one with scortatory love (958-961) [Conjugial Love 247].

Whoredom is the genuine cause of divorce (985-993) [Conjugial Love 255].

Adulterers do not acknowledge God (Memorabilia 1300) [Conjugial Love 500].

Whoredoms in general correspond to falsifications of truth and profanations of good, by means of the Word (1399-1403) [Conjugial Love 77, 80, 517, 518].

Heinous adulteries within the prohibited degrees correspond to certain heresies confirmed by the Word (1405-1407) [Conjugial Love 519].

The internal and spiritual cause of conjugial love is to shun adulteries from religion (1602-1606) [Conjugial Love 147-149].

An external or natural cause of love and friendship between consorts, is abstinence from whoredom from any cause, excepting impotence only (1611-1614).

Concerning angels of innocence, who did not understand what scortatory love is (Memorabilia 1738) [Conjugial Love 444].

Concerning fornication (see FORNICATION, MISTRESS).

There are several kinds of adulteries; there are those that are mild, those that are grievous, and those that are most grievous (1876) [Conjugial Love 479, 487, 491, 493].

Simple adultery is that of an unmarried man with the wife of another, or of an unmarried woman with another's husband (1877-1879) [Conjugial Love 480].

It can be seen from reason that adultery is unjust (various things, 1778) [Conjugial Love 481].

Duplicate adultery is the adultery of a husband with the wife of another, or of a wife with another's husband (1880-1885) [Conjugial Love 482].

With whom there is such adultery (carious things, 1882) [Conjugial Love 483].

There is such in England (1883) [Conjugial Love 483].

Triplicate adultery is with blood-relations (1884, 1885) [Conjugial Love 484].

There are adulteries of will, and there are adulteries of deed; and adulteries of the will in themselves are like those that are actual when opportunity offers and various fears do not prevent (1886, 1887) [Conjugial Love 490].

There are actual adulteries which are of the will, and there are adulteries which are not thus of the will; the latter are mild, but the former grievous (1889-1892) [Conjugial Love 486, 491-494].

Causes that certain adulteries are not committed in man's interior will (1892) [Conjugial Love 486].

Adulteries that are actual and of the will make man natural, sensual, and corporeal, as to the will, its inclinations and affections (1894-1896) [Conjugial Love 495, 496].

Their effect is, that man does not acknowledge God, the Divinity of the Lord, the holiness of the Word, and consequently the other things that belong to the church and to religion (1897-1903) [Conjugial Love 497].

Adulterers have the capacity to understand, equally with those who are not adulterers; but they abuse their rationality to confirm their adulteries (1904-1908) [Conjugial Love 498, 499].

How adulterers converse in favor of adulteries and against marriages (1908) [Conjugial Love 500].

The opposition of conjugial love and scortatory love (1910-1947) [Conjugial Love 423-443].

Scortatory love is opposite to celestial love, because scortatory love is infernal, and conjugial love is heavenly (1911-1914) [Conjugial Love 429].

Scortatory love is in the enjoyment of evil and falsity, but conjugial love in the enjoyment of good and truth (1915-1919) [Conjugial Love 427].

The uncleanness of hell is from scortatory love, and the cleanness of heaven is from conjugial love (1920-1924) [Conjugial Love 430].

So with what is unclean and what is clean, in the church (1925-1931) [Conjugial Love 431].

Scortatory love begins from the flesh, but conjugial love from the spirit (1932-1938) [Conjugial Love 440, 441].

Scortatory love makes a man (homo) not man; yea, the man not a man: but conjugial love makes a man (vir) more and more a man; yea, the man more and more a man (1939-1942) [Conjugial Love 432, 433].

The delights of scortatory love are pleasures of insanity, and the delights of conjugial love are enjoyments of wisdom (1943-1947) [Conjugial Love 442, 443].

Correspondence of whoredoms and adulteries with the violation of spiritual marriage, which is that of good and truth (1950-2000) [Conjugial Love 515-520]. (See CORRESPONDENCE.)

Adulteries are infernal (various things, 1999) [Conjugial Love 356, 477, 483]. (See CORRESPONDENCE.)

Some things respecting adulterers and adulteries in hell (2000) [Conjugial Love 500, 520].

Concerning those who lived after the four ancient ages; they were whoremongers and adulterers (Memorabilia 2034) [Conjugial Love 79, 80].

Concerning the hells of adulterers, in the west; where they appear like lakes of fire and brimstone (Memorabilia 2035) [Conjugial Love 79, 80].

94. 6. A love for the opposite sex is a love of the external or natural man, and is therefore common to every animal. Everybody is born carnal and becomes more and more inwardly natural, and to the extent that he loves intelligence he becomes rational, and afterwards, if he loves wisdom, he becomes spiritual. (We will say later, in no. 130, what that wisdom is, by which a person becomes spiritual.)

Now as a person advances from knowledge to intelligence, and from this to wisdom, his mind also changes its form accordingly, for it opens up more and more and becomes more closely connected with heaven and through heaven with the Lord. Consequently the person becomes a greater lover of truth and more devoted to goodness of life.

If a person stops, therefore, at the first stage in his progress towards wisdom, the form of his mind remains natural, and it receives the inflowing of the universal atmosphere - the atmosphere of the marriage between good and truth - in just the same way as it is received by the lower members of the animal kingdom called beasts and birds. And because these are merely natural, the person becomes like them, and consequently he feels a love for the opposite sex in the same way they do.

This is what we mean by the statement that a love for the opposite sex is a love of the external or natural man, and is therefore common to every animal.

478. ADULTERY IN ITS KINDS AND DEGREES

No one who judges of it only on the basis of outward appearances can know that there is any evil in adultery; for in outward appearances it bears a resemblance to marriage. When internal qualities are mentioned, and those superficial judges are told that external actions draw their goodness or evil from them, they say to themselves, "What are internal qualities? Who sees them? Is this not something that transcends the realm of anyone's intelligence?"

Such people are of the same character as those who accept all affected good as genuine and sincere, and who estimate a person's wisdom in accordance with the elegance of his speech. Or they are like those who esteem the man himself in accordance with the fineness of his clothing and the grandness of the carriage in which he rides, and not in accordance with his inner deportment, which has to do with his judgment arising from his affection for good. It is also comparable to judging of a tree's fruit or any provender simply by its look and feel, and not considering its goodness by the way it tastes and what one knows about it. Thus do all do who are averse to discerning anything of a person's internal qualities.

From this originates the madness of many today, that they do not see anything evil in adulterous affairs - indeed, that they put marriage and adultery together in the same bed, in other words, make them alike; and this simply because of their seeming similarity in outward appearances.

[2] I was convinced of the fact of this by the evidence of the following experience: Some angels once called together several hundred people from the European world, of those distinguished for their genius, learning and wisdom there; and they questioned them about the difference between marriage and adultery, asking them to consult the rational considerations of their intellect. After consulting then, all but ten replied that statutory law alone makes a distinction, and this for the sake of some beneficial end, an end which can indeed be defined, but yet be accommodated through judicial discretion. The angels next asked them whether they saw anything good in marriage or anything evil in adultery. They replied that they saw no rational evil or good. When asked whether they saw anything sinful in the latter, they said, "In what respect? Is not the act the same?"

The angels were stunned at these responses and exclaimed, "Oh, how extraordinary and how great the grossness of the age!"

When they heard that, the hundreds of the wise assembled turned around and guffawing said to each other, "Is this grossness? What possible wisdom is there to convince us that to make love to another's wife is deserving of eternal damnation?"

[3] Adultery, however, is a spiritual evil, and therefore a moral evil and a civil evil, diametrically opposed to the wisdom of reason. The love in adultery also ascends from hell and descends back to it, while the love in marriage descends from heaven and ascends back to it. This we showed at the outset of this second part, in the chapter on the opposition of licentious love to conjugial love. ¹

But because all evils, like all goods, are allotted a breadth and a height, and because according to that breadth they have their kinds and according to that height their degrees, therefore in order that adulteries may be distinguished in respect to both dimensions, we will divide them first into their kinds and afterwards into their degrees. This we will do according to the following outline:

1. There are three kinds of adultery: simple adultery, double adultery, and triple adultery.

2. Simple adultery is the adultery of an unmarried man with the wife of another, or of an unmarried woman with the husband of another.

3. Double adultery is the adultery of a married man with the wife of another, or vice versa.

4. Triple adultery is adultery with close blood relatives.

5. There are four degrees of adultery, which affect accordingly subsequent attributions of it, convictions, and, after death, imputations.

6. Adulteries of the first degree are adulteries of ignorance, which are committed by people who are not yet able to or cannot consult the intellect and so prevent them.

7. Adulteries committed by such people are mild.

8. Adulteries of the second degree are adulteries of lust, which are committed by people who are indeed able to consult the intellect, but for reasons of circumstance at the moment cannot.

9. Adulteries committed by such people are imputable to them according as their intellect afterwards sanctions them or does not sanction them.

10. Adulteries of the third degree are adulteries of the reason, which are committed by people who intellectually persuade themselves that they are not sinful evils.

11. Adulteries committed by such people are grave and are imputed to them in accordance with their persuasions.

12. Adulteries of the fourth degree are adulteries of the will, which are committed by people who make them allowable and pleasurable, and not of sufficient consequence to merit consulting the intellect in regard to them.

13. Adulteries committed by such people are the most grave and are imputed to them as purposeful evils, and they become settled in them as culpable offenses.

14. Adulteries of the third and fourth degree are sinful evils according to the measure and nature of the intellect and will in them, whether they are committed in act or not.

15. Purposeful adulteries arising from the will, and deliberate adulteries arising from a persuasion of the intellect, render a person natural, sensual and carnal.

16. And this to the point that they finally cast away from them everything having to do with the church and religion.

17. Nevertheless, they still possess human rationality like others.

18. Yet they use their rationality only when engaged in their outward lives, but abuse it when engaged in their inner ones.

Explanation of these statements now follows.

Notas de rodapé: