Page:A Compendium of the Theological Writings of Emanuel Swedenborg.djvu/571

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MARRIAGE. 475 of life in their eyes ; to which moreover innocence adds itself, and peace, which complete their beauty. Such forms are forms of the inmost angelic heaven, and are truly human forms. (A. E. n. 1001). Genuine conjugial love is an image of heaven ; and when it is represented in the other life, this is done by the most beautiful things that eyes can ever see or mind conceive. It is represented by a maiden of inexpressible beauty, encompassed with a white cloud ; so beautiful that it may be said she is beauty itself in essence and in form. It is declared that in the other life all beauty is from conjugial love. The affections and thoughts of it are represented by brilliant auras, sparkling as if with particles of ruby and carbuncle ; ^ and this with delights that affect the inmosts of the mind. But as soon as anything unchaste inter- venes they are dissipated. (A. C. n. 2735.) A form of beauty appeared to me, very slightly presented [to view], veiled as it were with a kind of cloud lest I should look upon it ; and at the same time a perception was given me that it was the beauty of conjugial love. It was such, — it was given me, from an affection, to perceive, — that scarcely anything can be said of it but that it was beauty itself. For it is conjugial love thus formed, so that it is conjugial love itself, which con- stitutes beauty, affecting to the inmosts. All beauty is from this source. (S. D. n. 4175.) A Likeness of Marriage in all Created TmNGS.

This conjugial sphere fills the universe, pervading it from first to last; which is evident from the consideration that there

  • The original of this descriptive clause is, — "per auras adamantinas ex quasi

ruhinis et pyropis sdntillantes." The adjective adamantinus, here and elsewhere in the author's writings, has commonly been rendered by adamantine," a word which has an established meaning in our language, — referring merely to the hard- ness of the diamond, — quite different from that intended by the author, as explained by him, with an excuse for its inadequacy, in A. C. n. 1526. He there speaks of the "living sparkle of diamond light" {" rutilatio viva lucis adam- antince, ") and adds, " I cannot otherwise describe the light, for it was as a diamond sparkling in its minutest particles. " But in the extract above he evidently uses the word adamantinas with reference exclusively to the sparkling brilliancy of the diamond, apart from its colour. To translate it with " diamond," or " diamond like," would therefore be at the least incongruous. The reading of the sentence above given is believed to express the author's meaning, as interpreted by the light of the explanation just referred to, more exactly than a strictly literal or verbal rendering. But the reader will bear in mind that the author is endeavour- ing to convey some faint suggestion of what is in its nature indescribable, — being spiritual, — by a comparison confessedly inadequate. If the reader would carry this obviously just consideration continually in mind, as applicable generally to the author's descriptions of scenes and occurrences in the heavenly world, it would undoubtedly help lo prevent a certain materiality of conception with regard to them, and possibly some substantial misapprehension-