g from light, and of a ruby shining from fire together with
light. What is beauty but the delight of the sight? and in what does
this delight originate but in the sport of love and wisdom? This sport
gives brilliancy to the sight, and this brilliancy vibrates from eye to
eye, and presents an exhibition of beauty. What constitutes beauty of
countenance, but red and white, and the lovely mixture thereof with each
other? and is not the red derived from love, and the white from wisdom?
love being red from its fire, and wisdom, white from its light. Both
these I have clearly seen in the faces of two married partners in
heaven; the redness of white in the wife, and the whiteness of red in
the husband; and I observed that they shone in consequence of mutually
looking at each other." When the third had thus concluded, the assembly
applauded and cried out, "He has gained the victory." Then on a sudden,
a flaming light, which is the light of conjugial love, filled the house
with its splendor, and the hearts of the company with satisfaction.

* * * * *

ON THE CONJUNCTION OF CONJUGIAL LOVE WITH THE LOVE OF INFANTS.

385. There are evident signs that conjugial love and the love of
infants, which is called _storge_, are connected; and there are also
signs which may induce a belief that they are not connected; for there
is the love of infants with married partners who tenderly love each
other, and also with married partners who disagree entirely, and
likewise with those who are separated from each other, and in some cases
it is more tender and stronger with the latter than the former; but that
still the love of infants is always connected with conjugial love, may
appear from the origin from which it flows in; for although this origin
varies with the recipients, still those loves remain inseparable, just
as the first end in the last, which is the effect. The first end of
conjugial love is the procreation of offspring, and the last, or the
effect, is the offspring procreated. That the first end enters into the
effect, and is therein as in its origin, and does not withdraw from it,
may be seen from a rational view of the orderly progression of ends and
causes to effects. But as the reasonings of the generality commence
merely from effects, and from them proceed to some consequences thence
resulting, and do not commence from causes, and from them proceed
analytically to effects, and so forth; therefore the