12. When they were come to the palace, they first viewed it from without. It was large and spacious, built of porphyry, with a foundation of jasper; and before the gates were six lofty columns of lapis lazuli; the roof was of plates of gold, the lofty windows, of the most transparent crystal, had frames also of gold. After viewing the outside they were introduced within, and were conducted from one apartment to another; in each of which they saw ornaments of inexpressible elegance and beauty; and beneath the roof were sculptured decorations of inimitable workmanship. Near the walls were set silver tables overlaid with gold, on which were placed various implements made of precious stones, and of entire gems in heavenly forms, with several other things, such as no eye had ever seen on earth, and consequently such as could never be supposed to exist in heaven. While they were struck with astonishment at these magnificent sights, the angel said, "Be not surprised; the things which you now behold are not the production and workmanship of any angelic hand, but are framed by the Builder of the universe, and presented as a gift to our prince; wherefore the architectonic art is here in its essential perfection, and hence are derived all the rules of that art which are known and practised in the world." The angel further said, "You may possibly conceive that such objects charm our eyes, and infatuate us by their grandeur, so that we consider them as constituting the joys of our heaven: this however is not the case; for our affections not being set on such things, they are only contributory to the joys of our hearts; and therefore, so far as we contemplate them as such, and as the workmanship of God, so far we contemplate in them the divine omnipotence and mercy."

13. After this the angel said to them, "It is not yet noon: come with me into our prince's garden, which is near the palace." So they went with him; and as they were entering, he said, "Behold here the most magnificent of all the gardens in our heavenly society!" But they replied, "How! there is no garden here. We see only one tree, and on its branches and at its top as it were golden fruit and silver leaves, with their edges adorned with emeralds, and beneath the tree little children with their nurses." Hereupon the angel, with an inspired voice said, "This tree is in the midst of the garden; some of us call it the tree of our heaven, and some, the tree of life. But advance nearer, and your eyes will be opened, and you will see the garden." They did so, and their eyes were opened, and they saw numerous trees bearing an abundance of fine flavored fruit, entwined about with young vines, whose tops with their fruit inclined towards the tree of life in the midst. These trees were planted in a continuous series, which, proceeding from a point, and being continued into endless circles, or gyrations, as of a perpetual spiral, formed a perfect spiral of trees, wherein one species continually succeeded another, according to the worth and excellence of their fruit. The circumgyration began at a considerable distance from the tree in the midst, and the intervening space was radiant with a beam of light, which caused the trees in the circle to shine with a graduated splendor that was continued from the first to the last. The first trees were the most excellent of all, abounding with the choicest fruits, and were called paradisiacal trees, being such as are never seen in any country of the natural world, because none such ever grew or could grow there. These were succeeded by olive-trees, the olives by vines, these by sweet-scented shrubs, and these again by timber trees, whose wood was useful for building. At stated intervals in this spiral or gyre of trees, were interspersed seats, formed of the young shoots of the trees behind, brought forward and entwined in each other, while the fruit of the trees hanging over at the same time enriched and adorned them. At this perpetually winding circle of trees, there were passages which opened into flower-gardens, and from them into shrubberies, laid out into areas and beds. At the sight of all these things the companions of the angels exclaimed, "Behold heaven in form! wherever we turn our eyes we feel an influx of somewhat celestially-paradisiacal, which is not to be expressed." At this the angel rejoicing said, "All the gardens of our heaven are representative forms or types of heavenly beatitudes in their origins; and because the influx of these beatitudes elevated your minds, therefore you exclaimed, 'Behold heaven in form!' but those who do not receive that influx, regard these paradisiacal gardens only as common woods or forests. All those who are under the influence of the love of use receive the influx; but those who are under the influence of the love of glory not originating in use, do not receive it." Afterwards he explained to them what every particular thing in the garden represented and signified.

14. While they were thus employed, there came a messenger from the prince, with an invitation to them to dine with him; and at the same time two attendants brought garments of fine linen, and said, "Put on these; for no one is admitted to the prince's table unless he be clothed in the garments of heaven." So they put them on, and accompanied their angel, and were shewn into a drawing-room belonging to the palace, where they waited for the prince; and there the angel introduced them to the company and conversation of the grandees and nobles, who were also waiting for the prince's appearing. And lo! in about an hour the doors were opened, and through one larger than the rest, on the western side, he was seen to enter in stately procession. His inferior counsellors went before him, after them his privy-counsellors, and next the chief officers belonging to the court; in the middle of these was the prince; after him followed courtiers of various ranks, and lastly the guards; in all they amounted to a hundred and twenty. Then the angel, advancing before the ten strangers, who by their dress now appeared like inmates of the place, approached with them towards the prince, and reverently introduced them to his notice; and the prince, without stopping the procession, said to them, "Come and dine with me." So they followed him into the dining-hall, where they saw a table magnificently set out, having in the middle a tall golden pyramid with a hundred branches in three rows, each branch having a small dish, or basket, containing a variety of sweetmeats and preserves, with other delicacies made of bread and wine; and through the middle of the pyramid there issued as it were a bubbling fountain of nectareous wine, the stream of which, falling from the summit of the pyramid separated into different channels and filled the cups. At the sides of this pyramid were various heavenly golden forms, on which were dishes and plates covered with all kinds of food. The heavenly forms supporting the dishes and plates were forms of art, derived from wisdom, such as cannot be devised by any human art, or expressed by any human words: the dishes and plates were of silver, on which were engraved forms similar to those that supported them; the cups were transparent gems. Such was the splendid furniture of the table.

15. As regards the dress of the prince and his ministers, the prince wore a long purple robe, set with silver stars wrought in needle-work; under this robe he had a tunic of bright silk of a blue or hyacinthine color; this was open about the breast, where there appeared the forepart of a kind of zone or ribbon, with the ensign of his society; the badge was an eagle sitting on her young at the top of a tree; this was wrought in polished gold set with diamonds. The counsellors were dressed nearly after the same manner, but without the badge; instead of which they wore sapphires curiously cut, hanging from their necks by a golden chain. The courtiers wore brownish cloaks, wrought with flowers encompassing young eagles; their tunics were of an opal-colored silk, so were also their lower garments; thus were they dressed.

16. The privy-counsellors, with those of inferior order, and the grandees stood around the table, and by command of the prince folded their hands, and at the same time in a low voice said a prayer of thanksgiving to the Lord; and after this, at a sign from the prince, they reclined on couches at the table. The prince then said to the ten strangers, "Do ye also recline with me; behold, there are your couches:" so they reclined; and the attendants, who were before sent by the prince to wait upon them, stood behind them. Then said the prince to them, "Take each of you a plate from its supporting form, and afterwards a dish from the pyramid;" and they did so; and lo! instantly new plates and dishes appeared in the place of those that were taken away; and their cups were filled with wine that streamed from the fountain out of the tall pyramid: and they ate and drank. When dinner was about half ended, the prince addressed the ten new guests, and said, "I have been informed that you were convened in the country which is immediately under this heaven, in order to declare your thoughts respecting the joys of heaven and eternal happiness thence derived, and that you professed different opinions each according to his peculiar ideas of delight originating in the bodily senses. But what are the delights of the bodily senses without those of the soul? The former are animated by the latter. The delights of the soul in themselves are imperceptible beatitudes; but, as they descend into the thoughts of the mind, and thence into the sensations of the body, they become more and more perceptible: in the thoughts of the mind they are perceived as satisfactions, in the sensations of the body as delights, and in the body itself as pleasures. Eternal happiness is derived from the latter and the former taken together; but from the latter alone there results a happiness not eternal but temporary, which quickly comes to an end and passes away, and in some cases becomes unhappiness. You have now seen that all your joys are also joys of heaven, and that these are far more excellent than you could have conceived; yet such joys do not inwardly affect our minds. There are three things which enter by influx from the Lord as a one into our souls; these three as a one, or this trine, are love, wisdom, and use. Love and wisdom of themselves exist only ideally, being confined to the affections and thoughts of the mind; but in use they exist really, because they are together in act and bodily employment; and where they exist really, there they also subsist. And as love and wisdom exist and subsist in use, it is by use we are affected; and use consists in a faithful, sincere, and diligent discharge of the duties of our calling. The love of use, and a consequent application to it, preserve the powers of the mind, and prevent their dispersion; so that the mind is guarded against wandering and dissipation, and the imbibing of false lusts, which with their enchanting delusions flow in from the body and the world through the senses, whereby the truths of religion and morality, with all that is good in either, become the sport of every wind; but the application of the mind to use binds and unites those truths, and disposes the mind to become a form receptible of the wisdom thence derived; and in this case it extirpates the idle sports and pastimes of falsity and vanity, banishing them from its centre towards the circumference. But you will hear more on this subject from the wise ones of our society, when I will send to you in the afternoon." So saying, the prince arose, and the new guests along with him, and bidding them farewell, he charged the conducting angel to lead them back to their private apartments, and there to show them every token of civility and respect, and also to invite some courteous and agreeable company to entertain them with conversation respecting the various joys of this society.

17. The angel executed the prince's charge; and when they were turned to their private apartments, the company, invited from the city to inform them respecting the various joys of the society, arrived, and after the usual compliments entered into conversation with them as they walked along in a strain at once entertaining and elegant. But the conducting angel said, "These ten men were invited into this heaven to see its joys, and to receive thereby a new idea concerning eternal happiness. Acquaint us therefore with some of its joys which affect the bodily senses; and afterwards, some wise ones will arrive, who will acquaint us with what renders those joys satisfactory and happy." Then the company who were invited from the city related the following particulars:—"1. There are here days of festivity appointed by the prince, that the mind, by due relaxation, may recover from the weariness which an emulative desire may occasion in particular cases. On such days we have concerts of music and singing in the public places, and out of the city are exhibited games and shows: in the public places at such times are raised orchestras surrounded with balusters formed of vines wreathed together, from which hang bunches of ripe grapes; within these balusters in three rows, one above another, sit the musicians, with their wind and stringed instruments of various tones, both high and low, loud and soft; and near them are singers of both sexes who entertain the citizens with the sweetest music and singing, both in concert and solo, varied at times as to its particular kind: these concerts continue on those days of festivity from morning till noon, and afterwards till evening. 2. Moreover, every morning from the houses around the public places we hear the sweetest songs of virgins and young girls, which resound though the whole city. It is an affection of spiritual love, which is sung every morning; that is, it is rendered sonorous by modifications of the voice in singing, or by modulations. The affection in the song is perceived as the real affection, flowing into the minds of the hearers, and exciting them to a correspondence with it: such is the nature of heavenly singing. The virgin-singers say, that the sound of their song is as it were self-inspired and self-animated from within, and exalted with delight according to the reception it meets with from the hearers. When this is ended, the windows of the houses around the public places, and likewise of those in the streets, are shut, and so also are the doors; and then the whole city is silent, and no noise heard in any part of it, nor is any person seen loitering in the streets, but all are intent on their work and the duties of their calling. 3. At noon, however, the doors are opened, and in the afternoon also the windows in some houses, and boys and girls are seen playing in the streets, while their masters and mistresses sit in the porches of their houses, watching over them, and keeping them in order. 4. At the extreme parts of the city there are various sports of boys and young men, as running, hand-ball, tennis, &c.; there are besides trials of skill among the boys, in order to discover the readiness of their wit in speaking, acting, and perceiving; and such as excel receive some leaves of laurel as a reward; not to mention other things of a like nature, designed to call forth and exercise the latent talents of the young people. 5. Moreover out of the city are exhibited stage-entertainments, in which the actors represent the various graces and virtues of moral life, among whom are inferior characters for the sake of relatives." And one of the ten asked, "How for the sake of relatives?" And they replied, "No virtue with its graces and beauties, can be suitably represented except by means of relatives, in which are comprised and represented all its graces and beauties, from the greatest to the least; and the inferior characters represent the least, even till they become extinct; but it is provided by law, that nothing of the opposite, which is indecorous and dishonorable, should be exhibited, except figuratively, and as it were remotely. The reason of which provision is, because nothing that is honorable and good in any virtue can by successive progressions pass over to what is dishonorable and evil: it only proceeds to its least, when it perishes; and when that is the case, the opposite commences; wherefore heaven, where all things are honorable and good, has nothing in common with hell, where all things are dishonorable and evil."

18. During this conversation, a servant came in and brought word, that the eight wise ones, invited by the prince's order, were arrived, and wished to be admitted; whereupon the angel went out to receive and introduce them: and presently the wise ones, after the customary ceremonies of introduction, began to converse with them on the beginnings and increments of wisdom, with which they intermixed various remarks respecting its progression, shewing, that with the angels it never ceases or comes to a period, but advances and increases to eternity. Hereupon the attendant angel said to them, "Our prince at table while talking with these strangers respecting the seat or abode of wisdom, showed that it consists in use: if agreeable to you, be pleased to acquaint them further on the same subject." They therefore said, "Man, at his first creation, was endued with wisdom and its love, not for the sake of himself, but that he might communicate it to others from himself. Hence it is a maxim inscribed on the wisdom of the wise, that no one is wise for himself alone, or lives for himself, but for others at the same time: this is the origin of society, which otherwise could not exist. To live for others is to perform uses. Uses are the bonds of society, which are as many in number as there are good uses; and the number of uses is infinite. There are spiritual uses, such as regard love to God and love towards our neighbour; there are moral and civil uses, such as regard the love of the society and state to which a man belongs, and of his fellow-citizens among whom he lives; there are natural uses, which regard the love of the world and its necessities; and there are corporeal uses, such as regard the love of self-preservation with a view to superior uses. All these uses are inscribed on man, and follow in order one after another; and when they are together, one is in the other. Those who are in the first uses, which are spiritual, are in all the succeeding ones, and such persons are wise; but those who are not in the first, and yet are in the second, and thereby in the succeeding ones, are not so highly principled in wisdom, but only appear to be so by virtue of an external morality and civility; those who are neither in the first nor second, but only in the third and fourth, have not the least pretensions to wisdom; for they are satans, loving only the world and themselves for the sake of the world; but those who are only in the fourth, are least wise of all; for they are devils, because they live to themselves alone, and only to others for the sake of themselves. Moreover, every love has its particular delight; for it is by delight that love is kept alive; and the delight of the love of uses is a heavenly delight, which enters into succeeding delights in their order, and according to the order of succession, exalts them and makes them eternal." After this they enumerated the heavenly delights proceeding from the love of uses, and said, that they are a thousand times ten thousand; and that all who enter heaven enter into those delights. With further wise conversation on the love of use, they passed the day with them until evening.

19. Towards evening there came a messenger clothed in linen to the ten strangers who attended the angel, and invited them to a marriage-ceremony which was to be celebrated the next day, and the strangers were much rejoiced to think that they were also to be present at a marriage-ceremony in heaven. After this they were conducted to the house of one of the counsellors, and supped with him; and after supper they returned to the palace, and each retired to his own chamber, where they slept till morning. When they awoke, they heard the singing of the virgins and young girls from the houses around the public places of resort, which we mentioned above. They sung that morning the affection of conjugial love; the sweetness of which so affected and moved the hearers, that they perceived sensibly a blessed serenity instilled into their joys, which at the some time exalted and renewed them. At the hour appointed the angel said, "Make yourselves ready, and put on the heavenly garments which our prince sent you;" and they did so, and lo! the garments were resplendent as with a flaming light; and on their asking the angel, "Whence is this?" he replied, "Because you are going to a marriage-ceremony; and when that is the case, our garments always assume a shining appearance, and become marriage garments."

20. After this the angel conducted them to the house where the nuptials were to be celebrated, and the porter opened the door; and presently being admitted within the house, they were received and welcomed by an angel sent from the bridegroom, and were introduced and shewn to the seats intended for them: and soon after they were invited into an ante-chamber, in the middle of which they saw a table, and on it a magnificent candlestick with seven branches and sconces of gold: against the walls there were hung silver lamps, which being lighted made the atmosphere appear of a golden hue: and they observed on each side of the candlestick two tables, on which were set loaves in three rows; there were tables also at the four corners of the room, on which were placed crystal cups. While they were viewing these things, lo! a door opened from a closet near the marriage-chamber, and six virgins came out, and after them the bridegroom and the bride, holding each other by the hand, and advancing towards a seat placed opposite to the candlestick, on which they seated themselves, the bridegroom on the left hand, and the bride on the right, while the six virgins stood by the seat near the bride. The bridegroom was dressed in a robe of bright purple, and a tunic of fine shining linen, with an ephod, on which was a golden plate set round with diamonds, and on the plate was engraved a young eagle, the marriage-ensign of that heavenly society; on his head he wore a mitre: the bride was dressed in a scarlet mantle, under which was a gown, ornamented with fine needle-work, that reached from her neck to her feet, and beneath her bosom she wore a golden girdle, and on her head a golden crown set with rubies. When they were thus seated, the bridegroom turning himself towards the bride, put a golden ring on her finger; he then took bracelets and a pearl necklace, and clasped the bracelets about her wrists, and the necklace about her neck, and said, "Accept these pledges;" and as she accepted them he kissed her, and said, "Now thou art mine;" and he called her his wife. On this all the company cried out, "May the divine blessing be upon you!" These words were first pronounced by each separately, and afterwards by all together. They were pronounced also in turn by a certain person sent from the prince as his representative; and at that instant the ante-chamber was filled with an aromatic smoke, which was a token of blessing from heaven. Then the servants in waiting took loaves from the two tables near the candlestick, and cups, now filled with wine, from the tables at the corners of the room, and gave to each of the guests his own loaf and his own cup, and they ate and drank. After this the husband and his wife arose, and the six virgins attended them with the silver lamps, now lighted, in their hands to the threshold; and the married pair entered their chamber; and the door was shut.

21. Afterwards the conducting angel talked with the guests about his ten companions, acquainting them how he was commissioned to introduce them, and shew them the magnificent things contained in the prince's palace, and other wonderful sights; and how they had dined at table with him, and afterwards had conversed with the wise ones of the society; and he said, "May I be permitted to introduce them also to you, in order that they may enjoy the pleasure of your conversation?" So he introduced them, and they entered into discourse together. Then a certain wise personage, one of the marriage-guests, said, "Do you understand the meaning of what you have seen?" They replied, "But little;" and then they asked him, "Why was the bridegroom, who is now a husband, dressed in that particular manner?" He answered, "Because the bridegroom, now a husband, represented the Lord, and the bride, who is now a wife, represented the church; for marriages in heaven represent the marriage of the Lord with the church. This is the reason why he wore a mitre on his head, and was dressed in a robe, a tunic, and an ephod, like Aaron; and why the bride had a crown on her head, and wore a mantle like a queen; but to-morrow they will be dressed differently, because this representation lasts no longer than to-day." They further asked, "Since he represented the Lord, and she the church, why did she sit at his right hand?" The wise one replied, "Because there are two things which constitute the marriage of the Lord with the church—love and wisdom; the Lord is love, and the church is wisdom; and wisdom is at the right hand of love; for every member of the church is wise as of himself, and in proportion as he is wise he receives love from the Lord. The right hand also signifies power; and love has power by means of wisdom; but, as we have just observed, after the marriage-ceremony the representation is changed; for then the husband represents wisdom, and the wife the love of his wisdom. This love however is not primary, but secondary love; being derived from the Lord to the wife through the wisdom of the husband: the love of the Lord, which is the primary love, is the husband's love of being wise; therefore after marriage, both together, the husband and his wife, represent the church." They asked again, "Why did not you men stand by the bridegroom, now the husband, as the six virgins stood by the bride, now the wife?" The wise one answered, "Because we to-day are numbered among the virgins; and the number six signifies all and what is complete." But they said, "Explain your meaning." He replied, "Virgins signify the church; and the church consists of both sexes: therefore also we, with respect to the church, are virgins. That this is the case, is evident from these words in the Revelation: 'These are those who were not defiled with women; for they are Virgins: and they follow the Lamb whithersoever he goeth,' chap. xiv. 4. And as virgins signify the church, therefore the Lord likened it to ten Virgins invited to a marriage, Mat. xxv. And as Israel, Zion, and Jerusalem, signify the church, therefore mention is so often made in the Word, of the Virgin and Daughter of Israel, of Zion, and of Jerusalem. The Lord also describes his marriage with the church in these words: 'upon thy right hand did stand the Queen in gold of Ophir: her clothing is of wrought gold: she shall be brought unto the king in raiment of needlework: the Virgins her companions that follow her shall enter into the king's palace.' Psalm xlv. 9-16." Lastly they asked, "Is it not expedient that a priest be present and minister at the marriage ceremony?" The wise one answered, "This is expedient on the earth, but not in the heavens, by reason of the representation of the Lord himself and the church. On the earth they are not aware of this; but even with us a priest ministers in whatever relates to betrothings, or marriage contracts, and hears, receives, confirms, and consecrates the consent of the parties. Consent is the essential of marriage; all succeeding ceremonies are its formalities."

22. After this the conducting angel went to the six virgins, and gave them an account of his companions, and requested that they would vouchsafe to join company with them. Accordingly they came; but when they drew near, they suddenly retired, and went into the ladies' apartment to the virgins their companions. On seeing this, the conducting angel followed them, and asked why they retired so suddenly without entering into conversation? They replied. "We cannot approach:" and he said, "Why not?" They answered, "We do not know; but we perceived something which repelled us and drove us back again. We hope they will excuse us." The angel then returned to his companions, and told them what the virgins had said, and added, "I conjecture that your love of the sex is not chaste. In heaven we love virgins for their beauty and the elegance of their manners; and we love them intensely, but chastely." Hereupon his companions smiled and said, "You conjecture right: who can behold such beauties near and not feel some excitement?"

23. After much entertaining conversation the marriage-guests departed, and also the ten strangers with their attendant angel; and the evening being far advanced, they retired to rest. In the morning they heard a proclamation, TO-DAY IS THE SABBATH. They then arose and asked the angel what it meant: he replied, "It is for the worship of God, which returns at stated periods, and is proclaimed by the priests. The worship is performed in our temples and lasts about two hours; wherefore if it please you, come along with me, and I will introduce you." So they made themselves ready, and attended the angel, and entered the temple. It was a large building capable of containing about three thousand persons, of a semicircular form, with benches or seats carried round in a continued sweep according to the figure of the temple; the hinder ones being more elevated than those in front. The pulpit in front of the seats was drawn a little from the centre; the door was behind the pulpit on the left hand. The ten strangers entered with their conducting angel, who pointed out to them the places where they were to sit; telling them, "Every one that enters the temple knows his own place by a kind of innate perception; nor can he sit in any place but his own: in case he takes another place, he neither hears nor perceives anything, and he also disturbs the order; the consequence of which is, that the priest is not inspired."

24. When the congregation had assembled, the priest ascended the pulpit, and preached a sermon full of the spirit of wisdom. The discourse was concerning the sanctity of the Holy Scriptures, and the conjunction of the Lord with both worlds, the spiritual and the natural, by means thereof. In the illustration in which he then was, he fully proved, that that holy book was dictated by Jehovah the Lord, and that consequently He is in it, so as to be the wisdom it contains; but that the wisdom which is Himself therein, lies concealed under the sense of the letter, and is opened only to those who are in the truths of doctrine, and at the same time in goodness of life, and thus who are in the Lord, and the Lord in them. To his discourse he added a votive prayer and descended. As the audience were going out, the angel requested the priest to speak a few words of peace with his ten companions; so he came to them, and they conversed together for about half an hour. He discoursed concerning the divine trinity—that it is in Jesus Christ, in whom all the fulness of the Godhead dwells bodily, according to the declaration of the apostle Paul; and afterwards concerning the union of charity and faith; but he said, "the union of charity and truth;" because faith is truth.

25. After expressing their thanks they returned home; and then the angel said to them, "This is the third day since you came into the society of this heaven, and you were prepared by the Lord to stay here three days; it is time therefore that we separate; put off therefore the garments sent you by the prince, and put on your own." When they had done so, they were inspired with a desire to be gone; so they departed and descended, the angel attending them to the place of assembly; and there they gave thanks to the Lord for vouchsafing to bless them with knowledge, and thereby with intelligence, concerning heavenly joys and eternal happiness.

26. "I again solemnly declare, that these things were done and said as they are related; the former in the world of spirits, which is intermediate between heaven and hell, and the latter in the society of heaven to which the angel with the trumpet and the conductor belonged. Who in the Christian world would have known anything concerning heaven, and the joys and happiness there experienced, the knowledge of which is the knowledge of salvation, unless it had pleased the Lord to open to some person the sight of his spirit, in order to shew and teach them? That similar things exist in the spiritual world is very manifest from what were seen and heard by the apostle John, as described in the Revelation; as that he saw the Son of Man in the midst of seven candlesticks; also a tabernacle, temple, ark, and altar in heaven; a book sealed with seven seals; the book opened, and horses going forth thence; four animals around the throne; twelve thousand chosen out of every tribe; locusts ascending out of the bottomless pit; a dragon, and his combat with Michael; a woman bringing forth a male child, and flying into a wilderness on account of the dragon; two beasts, one ascending out of the sea, the other out of the earth; a woman sitting upon a scarlet beast; the dragon cast out into a lake of fire and brimstone; a white horse and a great supper; a new heaven and a new earth, and the holy Jerusalem descending described as to its gates, wall, and foundation; also a river of the water of life, and trees of life bearing fruits every month; besides several other particulars; all which things were seen by John, while as to his spirit he was in the spiritual world and in heaven: not to mention the things seen by the apostles after the Lord's resurrection; and what were afterwards seen and heard by Peter, Acts xi.; also by Paul; moreover by the prophets; as by Ezekiel, who saw four animals which were cherubs, chap i. and chap x.; a new temple and a new earth, and an angel measuring them, chap. xl.-xlviii.; and was led away to Jerusalem, and saw there abominations: and also into Chaldea into captivity, chap. viii. and chap. xi. The case was similar with Zechariah, who saw a man riding among myrtles; also four horns, chap. i. 8, and following verses; and afterwards a man with a measuring-line in his hand, chap. ii. 1, and following verses; likewise a candlestick and two olive trees, chap. iv. 2, and following verses; also a flying roll and an ephah, chap. v. 1, 6; also four chariots going forth between two mountains, and horses, chap. vi. 1, and following verses. So likewise with Daniel, who saw four beasts coming up out of the sea, chap. vii. 1, and following verses; also combats of a ram and he-goat, chap. viii. 1, and following verses; who also saw the angel Gabriel, and had much discourse with him, chap. ix.: the youth of Elisha saw chariots and horses of fire round about Elisha, and saw them when his eyes were opened, 2 Kings vi. 15, and following verses. From these and several other instances in the Word, it is evident, that the things which exist in the spiritual world, appeared to many both before and after the Lord's coming: is it any wonder then, that the same things should now also appear when the church is commencing, or when the New Jerusalem is coming down from the Lord out of heaven?"

27. That there are marriages in heaven cannot be admitted as an article of faith by those who imagine that a man after death is a soul or spirit, and who conceive of a soul or spirit as of a rarefied ether or vapor; who imagine also, that a man will not live as a man till after the day of the last judgment; and in general who know nothing respecting the spiritual world, in which angels and spirits dwell, consequently in which there are heavens and hells: and as that world has been heretofore unknown, and mankind have been in total ignorance that the angels of heaven are men, in a perfect form, and in like manner infernal spirits, but in an imperfect form, therefore it was impossible for anything to be revealed concerning marriages in that world; for if it had it would have been objected, "How can a soul be joined with a soul, or a vapor with a vapor, as one married partner with another here on earth?" not to mention other similar objections, which, the instant they were made, would take away and dissipate all faith respecting marriages in another life. But now, since several particulars have been revealed concerning that world, and a description has also been given of its nature and quality, in the treatise on HEAVEN AND HELL, and also in the APOCALYPSE REVEALED, the assertion, that marriages take place in that world, may be so far confirmed as even to convince the reason by the following propositions: I. A man (homo) lives a man after death. II. In this case a male is a male, and a female a female. III. Every one's peculiar love remains with him after death. IV. The love of the sex especially remains; and with those who go to heaven, which is the case with all who become spiritual here on earth, conjugial love remains. V. These things fully confirmed by ocular demonstration. VI. Consequently that there are marriages in the heavens. VII. Spiritual nuptials are to be understood by the Lord's words, where he says, that after the resurrection they are not given in marriage. We will now give an explanation of these propositions in their order.

28. I. A MAN LIVES A MAN AFTER DEATH. That a man lives a man after death has been heretofore unknown in the world, for the reasons just now mentioned; and, what is surprising, it has been unknown even in the Christian world, where they have the Word, and illustration thence concerning eternal life, and where the Lord himself teaches, That all the dead rise again; and that God is not the God of the dead but of the living, Matt. xxii. 31, 32. Luke xx. 37, 38. Moreover, a man, as to the affections and thoughts of his mind, is in the midst of angels and spirits, and is so consociated with them that were he to be separated from them he would instantly die. It is still more surprising that this is unknown, when yet every man that has departed this life since the beginning of creation, after his decease has come and does still come to his own, or, as it is said in the Word, has been gathered and is gathered to his own: besides every one has a common perception, which is the same thing as the influx of heaven into the interiors of his mind, by virtue of which he inwardly perceives truths, and as it were sees them, and especially this truth, that he lives a man after death; a happy man if he has lived well, and an unhappy one if he has lived ill. For who does not think thus, while he elevates his mind in any degree above the body, and above the thought which is nearest to the senses; as is the case when he is interiorly engaged in divine worship, and when he lies on his death-bed expecting his dissolution; also when he hears of those who are deceased, and their lot? I have related a thousand particulars respecting departed spirits, informing certain persons that are now alive concerning the state of their deceased brethren, their married partners, and their friends. I have written also concerning the state of the English, the Dutch, the Papists, the Jews, the Gentiles, and likewise concerning the state of Luther, Calvin, and Melancthon; and hitherto I never heard any one object, "How can such be their lot, when they are not yet risen from their tombs, the last judgement not being yet accomplished? Are they not in the meantime mere vaporous and unsubstantial souls residing, in some place of confinement (in quodam pu seu ubi)?" Such objections I have never yet heard from any quarter; whence I have been led to conclude, that every one perceives in himself that he lives a man after death. Who that has loved his married partner and his children when they are dying or are dead, will not say within himself (if his thought be elevated above the sensual principles of the body) that they are in the hand of God, and that he shall see them again after his own death, and again be joined with them in a life of love and joy?

29. Who, that is willing, cannot see from reason, that a man after death is not a mere vapor, of which no idea can be formed but as of a breath of wind, or of air and ether, and that such vapor constitutes or contains in it the human soul, which desires and expects conjunction with its body, in order that it may enjoy the bodily senses and their delights, as previously in the world? We cannot see, that if this were the case with a man after death, his state would be more deplorable than that of fishes, birds, and terrestrial animals, whose souls are not alive, and consequently are not in such anxiety of desire and expectation? Supposing a man after death to be such a vapor, and thus a breath of wind, he would either fly about in the universe, or according to certain traditions, would be reserved in a place of confinement, or in the limbo of the ancient fathers, until the last judgement. Who cannot hence from reason conclude, that those who have lived since the beginning of creation, which is computed to be about six thousand years ago, must be still in a similar anxious state, and progressively more anxious, because all expectation arising from desire produces anxiety, and being continued from time to time increases it; consequently, that they must still be either floating about in the universe, or be kept shut up in confinement, and thereby in extreme misery; and that must be the case with Adam and his wife, with Abraham, Isaac, and Jacob, and with all who have lived since that time? All this being supposed true, it must needs follow, that nothing would be more deplorable than to be born a man. But the reverse of this is provided by the Lord, who is Jehovah from eternity and the Creator of the universe; for the state of the man that conjoins himself with him by a life according to his precepts, becomes more blessed and happy after death than before it in the world; and it is more blessed and happy from this circumstance, that the man then is spiritual, and a spiritual man is sensible of and perceives spiritual delight, which is a thousand times superior to natural delight.

30. That angels and spirits are men, may plainly appear from those seen by Abraham, Gideon, Daniel, and the prophets, and especially by John when he wrote the Revelation, and also by the women in the Lord's sepulchre, yea, from the Lord himself as seen by the disciples after his resurrection. The reason of their being seen was, because the eyes of the spirits of those who saw them were opened; and when the eyes of the spirit are opened, angels appear in their proper form, which is the human; but when the eyes of the spirit are closed, that is, when they are veiled by the vision of the bodily eyes, which derive all their impressions from the material world, then they do not appear.

31. It is however to be observed, that a man after death is not a natural, but a spiritual man; nevertheless he still appears in all respects like himself; and so much so, that he knows not but, that he is still in the natural world: for he has a similar body, countenance, speech, and senses; for he has a similar affection and thought, or will and understanding. He is indeed actually not similar, because he is a spiritual, and consequently an interior man; but the difference does not appear to him, because he cannot compare his spiritual state with his former natural state, having put off the latter, and being in the former; therefore I have often heard such persons say, that they know not but that they are in the former world, with this difference, however, that they no longer see those whom they had left in that world; but that they see those who had departed out of it, or were deceased. The reason why they now see the latter and not the former, is, because they are no longer natural men, but spiritual or substantial; and a spiritual or substantial man sees a spiritual or substantial man, as a natural or material man sees a natural or material man, but not vice versa, on account of the difference between what is substantial and what is material, which is like the difference between what is prior and what is posterior; and what is prior, being in itself purer, cannot appear to what is posterior, which in itself is grosser; nor can what is posterior, being grosser, appear to what is prior, which in itself is purer; consequently an angel cannot appear to a man of this world, nor a man of this world to an angel. The reason why a man after death is a spiritual or substantial man, is, because this spiritual or substantial man lay inwardly concealed in the natural or material man; which natural or material man was to it as a covering, or as a skin about to be cast off; and when the covering or skin is cast off, the spiritual or substantial man comes forth, a purer, interior, and more perfect man. That the spiritual man is still a perfect man, notwithstanding his being invisible to the natural man, is evident from the Lord's being seen by the apostles after his resurrection, when he appeared, and presently he did not appear; and yet he was a man like to himself both when seen and when not seen: it is also said, that when they saw him, their eyes were opened.

32. II. IN THIS CASE A MALE IS A MALE, AND A FEMALE A FEMALE. Since a man (homo) lives a man after death, and man is male and female, and there is such a distinction between the male principle and the female principle, that the one cannot be changed into the other, it follows, that after death the male lives a male, and the female a female, each being a spiritual man. It is said that the male principle cannot be changed into the female principle, nor the female into the male, and that therefore after death the male is a male, and the female a female; but as it is not known in what the masculine principle essentially consists, and in what the feminine, it may be expedient briefly to explain it. The essential distinction between the two is this: in the masculine principle, love is inmost, and its covering is wisdom; or, what is the same, the masculine principle is love covered (or veiled) by wisdom; whereas in the feminine principle, the wisdom of the male is inmost, and its covering is love thence derived; but this latter love is feminine, and is given by the Lord to the wife through the wisdom of the husband; whereas the former love is masculine, which is the love of growing wise, and is given by the Lord to the husband according to the reception of wisdom. It is from this circumstance, that the male is the wisdom of love, and the female is the love of that wisdom; therefore from creation there is implanted in each a love of conjunction so as to become a one; but on this subject more will be said in the following pages. That the female principle is derived from the male, or that the woman was taken out of the man, is evident from these words in Genesis: Jehovah God took out one of the man's ribs, and closed up the flesh in the place thereof; and he builded the rib, which he had taken out of the man, into a woman; and he brought her to the man; and the man said, This is bone of my bones, and flesh of my flesh; hence she shall be called Eve, because she was taken out of man, chap. ii. 21-23: the signification of a rib and of flesh will be shewn elsewhere.

33. From this primitive formation it follows, that by birth the character of the male is intellectual, and that the female character partakes more of the will principle; or, what amounts to the same, that the male is born into the affection of knowing, understanding, and growing wise, and the female into the love of conjoining herself with that affection in the male. And as the interiors form the exteriors to their own likeness, and the masculine form is the form of intellect, and the feminine is the form of the love of that intellect, therefore the male and the female differ as to the features of the face, the tone of the voice, and the form of the body; the male having harder features, a harsher tone of voice, a stronger body, and also a bearded chin, and in general a form less beautiful than that of the female; they differ also in their gestures and manners; in a word, they are not exactly similar in a single respect; but still, in every particular of each, there is a tendency to conjunction; yea, the male principle in the male, is male in every part of his body, even the most minute, and also in every idea of his thought, and every spark of his affection; the same is true of the female principle in the female; and since of consequence the one cannot be changed into the other, it follows, that after death a male is a male, and a female a female.