The Delights of Wisdom Pertaining to Conjugial Love · Chapter 31Preliminary Relations Respecting the Joys of Heaven and Nuptials There. (30)
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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.