Part 14 (1/2)

470. VII. THE JUST CAUSES OF THIS CONCUBINAGE ARE THE JUST CAUSES OF SEPARATION FROM THE BED. There are legitimate causes of separation, and there are just causes: legitimate causes are enforced by the decisions of judges, and just causes by the decisions come to by the man alone.

The causes both legitimate and just of separation from the bed, and also from the house, were briefly enumerated above, n. 252, 253; among which are VITIATED STATES OF THE BODY, including diseases whereby the whole body is so far infected, that the contagion may prove fatal: of this nature are malignant and pestilential fevers, leprosies, the venereal disease, cancers; also diseases whereby the whole body is so far weighed down, as to admit of no sociability, and from which exhale dangerous effluvia and noxious vapors, whether from the surface of the body, or from its inward parts, in particular from the stomach and the lungs: from the surface of the body proceed malignant pocks, warts, pustules, s...o...b..tic pthisis, virulent scab, especially if the face is disfigured by it; from the stomach proceed foul, stinking, and rank eructations; from the lungs, filthy and putrid exhalations arising from imposthumes, ulcers or abscesses, or from vitiated blood or serum. Besides these there are also other various diseases; as _lipothamia_, which is a total faintness of body, and defect of strength; _paralysis_, which is a loosening and relaxation of the membranes and ligaments which serve for motion; epilepsy; permanent infirmity arising from apoplexy; certain chronical diseases; the iliac pa.s.sion; rupture; besides other diseases, which the science of pathology teaches. VITIATED STATES OF THE MIND, which are just causes of separation from the bed and the house, are madness, frenzy, furious wildness, actual foolishness and idiocy, loss of memory, and the like. That these are just causes of concubinage, since they are just causes of separation, reason sees without the help of a judge.

471. VIII. OF THE EXCUSATORY CAUSES OF THIS CONCUBINAGE SOME ARE REAL AND SOME ARE NOT. Since besides the just causes which are just causes of separation, and thence become just causes of concubinage, there are also excusatory causes, which depend on judgement and justice with the man, therefore these also are to be mentioned: but as the judgements of justice may be perverted and be converted by confirmations into the appearances of what is just, therefore these excusatory causes are distinguished into real and not real, and are separately described.

472. IX. THE REALLY EXCUSATORY CAUSES ARE SUCH AS ARE GROUNDED IN WHAT IS JUST. To know these causes, it may be sufficient to mention some of them; such as having no natural affection towards the children, and a consequent rejection of them, intemperance, drunkenness, uncleanliness, immodesty, a desire of divulging family secrets, of disputing, of striking, of taking revenge, of doing evil, of stealing, of deceiving; internal dissimilitude, whence comes antipathy; a froward requirement of the conjugial debt, whence the man becomes as cold as a stone; being addicted to magic and witchcraft; an extreme degree of impiety; and other similar evils.

473. There are also milder causes, which are really excusatory and which separate from the bed, and yet not from the house; as a cessation of prolification on the part of the wife, in consequence of advanced age, and thence a reluctance and opposition to actual love, while the ardor thereof still continues with the man; besides similar cases in which rational judgement sees what is just, and which do not hurt the conscience.

474. X. THE EXCUSATORY CAUSES WHICH ARE NOT REAL ARE SUCH AS ARE NOT GROUNDED IN WHAT IS JUST, ALTHOUGH IN THE APPEARANCE OF WHAT IS JUST.

These are known from the really excusatory causes above mentioned, and, if not rightly examined, may appear to be just, and yet are unjust; as that times of abstinence are required after the bringing forth of children, the transitory sicknesses of wives, from these and other causes a check to prolification, polygamy permitted to the Israelites, and other like causes of no weight as grounded in justice. These are fabricated by the men after they have become cold, when unchaste l.u.s.ts have deprived them of conjugial love, and have infatuated them with the idea of its likeness to adulterous love. When such men engage in concubinage, they, in order to prevent defamation, a.s.sign such spurious and fallacious causes as real and genuine,--and very frequently also falsely charge them against their wives, their companions often favorably a.s.senting and applauding them.

475. XI. THOSE WHO FROM CAUSES LEGITIMATE, JUST, AND REALLY EXCUSATORY, ARE ENGAGED IN THIS CONCUBINAGE, MAY AT THE SAME TIME BE PRINCIPLED IN CONJUGIAL LOVE. We say that such may at the same time be principled in conjugial love; and we thereby mean, that they may keep this love stored up in themselves; for this love, in the subject in which it is, does not perish, but is quiescent. The reasons why conjugial love is preserved with those who prefer marriage to concubinage, and enter into the latter from the causes above mentioned, are these; that this concubinage is not repugnant to conjugial love; that it is not a separation from it; that it is only a clothing encompa.s.sing it; that this clothing is taken away from them after death. 1. That this concubinage is not repugnant to conjugial love, follows from what was proved above; that such concubinage, when engaged in from causes legitimate, just, and really excusatory, is not unlawful, n. 467-473. 2. That this concubinage is not a separation from conjugial love; for when causes legitimate, or just, or really excusatory, arise, and persuade and compel a man, then, conjugial love with marriage is not separated, but only interrupted; and love interrupted, and not separated, remains in the subject. The case in this respect is like that of a person, who, being engaged in a business which he likes, is detained from it by company, by public sights, or by a journey; still he does not cease to like his business: it is also like that of a person who is fond of generous wine, and who, when he drinks wine of an inferior quality, does not lose his taste and appet.i.te for that which is generous. 3. The reason why the above concubinage is only a clothing of conjugial love encompa.s.sing it, is, because the love of concubinage is natural, and the love of marriage spiritual; and natural love is a veil or covering to spiritual, when the latter is interrupted: that this is the case, is unknown to the lover; because spiritual love is not made sensible of itself, but by natural love, and it is made sensible as delight, in which there is blessedness from heaven: but natural love by itself is made sensible only as delight. 4. The reason why this veil is taken away after death, is, because then a man from natural becomes spiritual, and instead of a material body enjoys a substantial one, wherein natural delight grounded in spiritual is made sensible in its perfection. That this is the case, I have heard from communication with some in the spiritual world, even from kings there, who in the natural world had engaged in concubinage from really excusatory causes.

476. XII. WHILE THIS CONCUBINAGE CONTINUES, ACTUAL CONNECTION WITH A WIFE IS NOT ALLOWABLE. The reason of this is, because in such case conjugial love, which in itself is spiritual, chaste, pure, and holy, becomes natural, is defiled and disregarded, and thereby perishes; wherefore in order that this love may be preserved, it is expedient that concubinage grounded in really excusatory causes, n. 472, 473, be engaged in with one only, and not with two at the same time.

477. To the above I will add the following MEMORABLE RELATION. I heard a certain spirit, a youth, recently deceased, boasting of his libertinism, and eager to establish his reputation as a man of superior masculine powers; and in the insolence of his boasting he thus expressed himself; ”What is more dismal than for a man to imprison his love, and to confine himself to one woman? and what is more delightful than to set the love at liberty? Who does not grow tired of one? and who is not revived by several? What is sweeter than promiscuous liberty, variety, deflorations, schemes to deceive husbands, and plans of adulterous hypocrisy? Do not those things which are obtained by cunning, deceit, and theft, delight the inmost principles of the mind!” On hearing these things, the bystanders said, ”Speak not in such terms; you know not where and with whom you are; you are but lately come hither. h.e.l.l is beneath your feet, and heaven over your head; you are now in the world which is between those two, and is called the world of spirits. All who depart out of the world, come here, and being a.s.sembled are examined as to their quality; and here they are prepared, the wicked for h.e.l.l, and the good for heaven. Possibly you still retain what you have heard from priests in the world, that wh.o.r.emongers and adulterers are cast down into h.e.l.l, and that chaste married partners are raised to heaven.” At this the novitiate laughed, saying, ”What are heaven and h.e.l.l? Is it not heaven where any one is free; and is not he free who is allowed to love as many as he pleases? and is not it h.e.l.l where any one is a servant: and is not he a servant who is obliged to keep to one?” But a certain angel, looking down from heaven, heard what he said, and broke off the conversation, lest it should proceed further and profane marriages; and he said to him, ”Come up here, and I will clearly shew you what heaven and h.e.l.l are, and what the quality of the latter is to continued adulterers.” He then shewed him the way, and he ascended: after he was admitted he was led first into the paradisiacal garden, where were fruit-trees and flowers, which from their beauty, pleasantness and fragrance, tilled the mind with the delights of life. When he saw these things, he admired them exceedingly; but he was then in external vision, such as he had enjoyed in the world when he saw similar objects, and in this vision he was rational; but in the internal vision, in which adultery was the princ.i.p.al agent, and occupied every point of thought, he was not rational; wherefore the external vision was closed, and the internal opened; and when the latter was opened, he said, ”What do I see now? is it not straw and dry wood? and what do I smell now? is it not a stench? What is become of those paradisiacal objects?” The angel said, ”They are near at hand and are present; but they do not appear before your internal sight, which is adulterous, for it turns celestial things into infernal, and sees only opposites. Every man has an internal and an external mind, thus an internal and an external sight: with the wicked the internal mind is insane, and the external wise; but with the good the internal mind is wise, and from this also the external; and such as the mind is, so a man in the spiritual world sees objects.” After this the angel, from the power which was given him, closed his internal sight, and opened the external, and led him away through gates towards the middle point of the habitations: there he saw magnificent palaces of alabaster, marble, and various precious stones, and near them porticos, and round about pillars overlaid and encompa.s.sed with wonderful ornaments and decorations. When he saw these things, he was amazed, and said, ”What do I see? I see magnificent objects in their own real magnificence, and architectonic objects in their own real art.” At that instant the angel again closed his external sight, and opened the internal, which was evil because filthily adulterous: hereupon he exclaimed, ”What do I now see? Where am I? What is become of those palaces and magnificent objects? I see only confused heaps, rubbish, and places full of caverns.” But presently he was brought back again to his external sight, and introduced into one of the palaces; and he saw the decorations of the gates, the windows, the walls, and the ceilings, and especially of the utensils, over and round about which were celestial forms of gold and precious stones, which cannot be described by any language, or delineated by any art; for they surpa.s.sed the ideas of language and the notions of art. On seeing these things he again exclaimed, ”These are the very essence of whatever is wonderful, such as no eye had ever seen.” But instantly, as before, his internal sight was opened, the external being closed, and he was asked what he then saw? He replied, ”Nothing but decayed piles of bulrushes in this place, of straw in that, and of fire brands in a third.” Once again he was brought into an external state of mind, and some maidens were introduced, who were extremely beautiful, being images of celestial affection; and they, with the sweet voice of their affection, addressed him; and instantly, on seeing and hearing them, his countenance changed, and he returned of himself into his internals, which were adulterous; and since such internals cannot endure any thing of celestial love, and neither on the other hand can they be endured by celestial love, therefore both parties vanished,--the maidens out of sight of the man, and the man out of sight of the maidens. After this, the angel informed him concerning the ground and origin of the changes of the state of his sights; saying, ”I perceive that in the world, from which you are come, you have been two-fold, in internals having been quite a different man from what you were in externals; in externals you have been a civil, moral, and rational man; whereas in internals, you have been neither civil, moral, nor rational, because a libertine and an adulterer: and such men, when they are allowed to ascend into heaven, and are there kept in their externals, can see the heavenly things contained therein; but when their internals are opened, instead of heavenly things they see infernal.

Know, however, that with every one in this world, externals are successively closed, and internals are opened, and thereby they are prepared for heaven or h.e.l.l; and as the evil of adultery defiles the internals of the mind above every other evil, you must needs be conveyed down to the defiled principles of your love, and these are in the h.e.l.ls, where the caverns are full of stench arising from dunghills. Who cannot know from reason, that an unchaste and lascivious principle in the world of spirits, is impure and unclean, and thus that nothing more pollutes and defiles a man, and induces in him an infernal principle? Wherefore take heed how you boast any longer of your wh.o.r.edoms, as possessing masculine powers therein above other men. I advertise you before hand, that you will become feeble, so that you will scarce know where your masculine power is. Such is the lot which awaits those who boast of their adulterous ability.” On hearing these words he descended, and returned into the world of spirits, to his former companions, and converse with them modestly and chastely, but not for any considerable length of time.

ON ADULTERIES AND THEIR GENERA AND DEGREES.

478. None can know that there is any evil in adultery, who judge of it only from its externals; for in these it resembles marriage. Such external judges, when they hear of internals, and are told that externals thence derive their good or their evil, say with themselves, ”What are internals? Who sees them? Is not this climbing above the sphere of every one's intelligence?” Such persons are like those who accept all pretended good as genuine voluntary good, and who decide upon a man's wisdom from the elegance of his conversation; or who respect the man himself from the richness of his dress and the magnificence of his equipage, and not from his internal habit, which is that of judgement grounded in the affection of good. This also is like judging of the fruit of a tree, and of any other eatable thing, from the sight and touch only, and not of its goodness from a knowledge of its flavor: such is the conduct of all those who are unwilling to perceive any thing respecting man's internal. Hence comes the wild infatuation of many at this day, who see no evil in adulteries, yea, who unite marriages with them in the same chamber, that is, who make them altogether alike; and this only on account of their apparent resemblance in externals. That this is the case, was shewn me by this experimental proof: on a certain time, the angels a.s.sembled from Europe some hundreds of those who were distinguished for their genius, their erudition, and their wisdom, and questioned them concerning the distinction between marriage and adultery, and in treated them to consult the rational powers of their understandings: and after consultation, all, except ten, replied, that the judicial law const.i.tutes the only distinction, for the sake of some advantage; which distinction may indeed be known, but still be accommodated by civil prudence. They were next asked, Whether they saw any good in marriage, and any evil in adultery? They returned for answer, that they did not see any rational evil and good. Being questioned whether they saw any sin in it? they said, ”Where is the sin?

Is not the act alike?” At these answers the angels were amazed, and exclaimed, Oh, the gross stupidity of the age! Who can measure its quality and quant.i.ty? On hearing this exclamation, the hundreds of the wise ones turned themselves, and said one among another with loud laughter, ”Is this gross stupidity? Is there any wisdom that can bring conviction that to love another person's wife merits eternal d.a.m.nation?”

But that adultery is spiritual evil, and thence moral and civil evil, and diametrically contrary to the wisdom of reason; also that the love of adultery is from h.e.l.l and returns to h.e.l.l, and the love of marriage is from heaven and returns to heaven, has been demonstrated in the first chapter of this part, concerning the opposition of adulterous and conjugial love. But since all evils, like all goods, partake of lat.i.tude and alt.i.tude, and according to lat.i.tude have their genera, and according to alt.i.tude their degrees, therefore, in order that adulteries may be known as to each dimension, they shall first be arranged into their genera, and afterwards into their degrees; and this shall be done in the following series: I. _There are three genera of adulteries,--simple, duplicate, and triplicate._ II. _Simple adultery is that of an unmarried man with another's wife, or of an unmarried woman with another's husband._ III. _Duplicate adultery is that of a husband with another's wife, or of a wife with another's husband._ IV. _Triplicate adultery is with relations by blood._ V. _There are four degrees of adulteries, according to which they have their predications, their charges of blame, and after death their imputations._ VI. _Adulteries of the first degree are adulteries of ignorance, which are committed by those who cannot as yet, or cannot at all, consult the understanding, and thence check them._ VII. _In such cases adulteries are mild._ VIII. _Adulteries of the second degree are adulteries of l.u.s.t, which are committed by those who indeed are able to consult the understanding, but from accidental causes at the moment are not able._ IX. _Adulteries committed by such persons are imputatory, according as the understanding afterwards favors them or not._ X. _Adulteries of the third degree are adulteries of the reason, which are committed by those who with the understanding confirm themselves in the persuasion that they are not evils of sin._ XI. _The adulteries committed by such persons are grievous, and are imputed to them according to confirmations._ XII. _Adulteries of the fourth degree are adulteries of the will, which are committed by those who make them lawful and pleasing, and who do not think them of importance enough, to consult the understanding respecting them._ XIII. _The adulteries committed by these persons are exceedingly grievous, and are imputed to them as evils of purpose, and remain with them as guilt._ XIV.

_Adulteries of the third and fourth degrees are evils of sin, according to the quant.i.ty and quality of understanding and will in them, whether they are actually committed or not._ XV. _.Adulteries grounded in purpose of the will, and adulteries grounded in confirmation of the understanding render men natural, sensual, and corporeal._ XVI. _And this to such a degree, that at length they reject from themselves all things of the church and of religion._ XVII. _Nevertheless they have the powers of human rationality like other men._ XVIII. _But they use that rationality while they are in externals, but abuse it while in their internals._ We proceed to an explanation of each article.

479. I. THERE ARE THREE GENERA OF ADULTERIES,--SIMPLE, DUPLICATE, AND TRIPLICATE. The Creator of the universe has distinguished all the things which he has created into genera, and each genus into species, and has distinguished each species, and each distinction in like manner, and so forth, to the end that an image of what is infinite may exist in a perpetual variety of qualities. Thus the Creator of the universe has distinguished goods and their truths, and in like manner evils and their falses, after they arose. That he has distinguished all things in the spiritual world into genera, species, and differences, and has collected together into heaven all goods and truths, and into h.e.l.l all evils and falses, and has arranged the latter in an order diametrically opposite to the former, may appear from what is explained in a work concerning HEAVEN AND h.e.l.l, published in London in the year 1758. That in the natural world he has also thus distinguished and does distinguish goods and truths, and likewise evils and falses, appertaining to men, and thereby men themselves, may be known from their lot after death, in that the good enter into heaven, and the evil into h.e.l.l. Now, since all things relating to good, and all things relating to evil, are distinguished into genera, species, and so forth, therefore marriages are distinguished into the same, and so are their opposites, which are adulteries.

480. II. SIMPLE ADULTERY IS THAT OF AN UNMARRIED MAN WITH ANOTHER'S WIFE, OR AN UNMARRIED WOMAN WITH ANOTHER'S HUSBAND. By adultery here and in the following pages we mean the adultery which is opposite to marriage; it is opposite because it violates the covenant of life contracted between married partners: it rends asunder their love, and defiles it, and closes the union which was begun at the time of betrothing, and strengthened in the beginning of marriage: for the conjugial love of one man with one wife, after engagement and covenant, unites their souls. Adultery does not dissolve this union, because it cannot be dissolved; but it closes it, as he that stops up a fountain at its source, and thence obstructs its stream, and fills the cistern with filthy and stinking waters: in like manner conjugial love, the origin of which is a union of souls, is daubed with mud and covered by adultery; and when it is so daubed with mud there arises from beneath the love of adultery; and as this love increases, it becomes fleshly, and rises in insurrection against conjugial love, and destroys it. Hence comes the opposition of adultery and marriage.

481. That it may be further known how gross is the stupidity of this age, in that those who have the reputation of wisdom do not see any sin in adultery, as was discovered by the angels (see just above, n. 478), I will here add the following MEMORABLE RELATION. There were certain spirits who, from a habit they had acquired in the life of the body, infested me with peculiar cunning, and this they did by a sottish and as it were waving influx, such as is usual with well-disposed spirits; but I perceived that they employed craftiness and similar means, to the intent that they might engage attention and deceive. At length I entered into conversation with one of them who, it was told me, had while he lived in the world been the general of an army: and as I perceived that in the ideas of his thought there was a lascivious principle, I conversed with him by representatives in the spiritual language which fully expresses what is intended to be said, and even several things in a moment. He said that, in the life of the body in the former world, he had made no account of adulteries: but it was granted me to tell him, that adulteries are wicked, although from the delight attending them, and from the persuasion thence resulting, they appear to the adulterer as not wicked but allowable; which also he might know from this consideration, that marriages are the seminaries of the human race, and thence also the seminaries of the heavenly kingdom, and therefore that they ought not to be violated, but to be accounted holy; also from this consideration, that he ought know, as being in the spiritual world, and in a state of perception, that conjugial love descends from the Lord through heaven, and that from that love, as a parent, is derived mutual love, which is the main support of heaven; and further from this consideration, that adulterers, whenever they only approach the heavenly societies, are made sensible of their own stench, and throw themselves headlong thence towards h.e.l.l: at least he might know, that to violate marriages is contrary to the divine laws, to the civil laws of all kingdoms, also to the genuine light of reason, and thereby to the right of nations, because contrary to order both divine and human; not to mention other considerations. But he replied, that he entertained no such thoughts in the former life: he wished to reason whether the case was so or not; but he was told that truth does not admit of reasonings, since they favor the delights of the flesh against those of the spirit, the quality of which latter delights he was ignorant of; and that he ought first to think about the things which I had told him, because they are true; or to think from the well-known maxim, that no one should do to another what he is unwilling another should do to him; and thus, if any one had in such a manner violated his wife, whom he had loved, as is the case in the beginning of every marriage, and he had then been in a state of wrath, and had spoken from that state, whether he himself also would not then have detested adulteries, and being a man of strong parts, would not have confirmed himself against them more than other men, even to condemning them to h.e.l.l; and being the general of an army, and having brave companions, whether he would not, in order to prevent disgrace, either have put the adulterer to death, or have driven the adulteress from his house.

482. III. DUPLICATE ADULTERY IS THAT OF A HUSBAND WITH ANOTHER'S WIFE, OR OF A WIFE WITH ANOTHER'S HUSBAND. This adultery is called duplicate, because it is committed by two, and on each side the marriage-covenant is violated; wherefore also it is twofold more grievous than the former.

It was said above, n. 480, that the conjugial love of one man with one wife, after engagement and covenant, unites their souls, and that such union is that very love in its origin; and that this origin is closed and stopped up by adultery, as the source and stream of a fountain. That the souls of two unite themselves together, when love to the s.e.x is confined to one of the s.e.x, which is the case when a maiden engages herself wholly to a youth, and on the other hand a youth engages himself wholly to a maiden, is clearly manifest from this consideration, that the lives of both unite themselves, consequently their souls, because souls are the first principles of life. This union of souls can only take place in monogamical marriages, or those of one man with one wife, but not in polygamical marriages, or those of one man with several wives; because in the latter case the love is divided, in the former it is united. The reason why conjugial love in its supreme abode is spiritual, holy, and pure, is because the soul of every man from its origin is celestial; wherefore it receives influx immediately from the Lord, for it receives from him the marriage of love and wisdom, or of good and truth; and this influx makes him a man, and distinguishes him from the beasts. From this union of souls, conjugial love, which is there in its spiritual sanct.i.ty and purity, flows down into the life of the whole body, and fills with blessed delights, so long as its channel remains open; which is the case with those who are made spiritual by the Lord. That nothing but adultery closes and stops up this abode of conjugial love, thus its origin or fountain and its channel, is evident from the Lord's words, that it is not lawful to put away a wife and marry another, except on account of adultery: Matt. xix. 3-9; and also from what is said in the same pa.s.sage, that he that marries her that is put away commits adultery, verse 9. When therefore, as was said above, that pure and holy fountain is stopped up, it is clogged about with filthiness of sundry kinds, as a jewel with ordure, or bread with vomit; which things are altogether opposite to the purity and sanct.i.ty of that fountain, or of conjugial love: from which opposition comes conjugial cold, and according to this cold is the lascivious voluptuousness of adulterous love, which consumes itself of its own accord. The reason why this is an evil of sin is because the holy principle is covered and thereby its channel into the body is obstructed, and in the place thereof a profane principle succeeds, and its channel into the body is opened, whence a man from celestial becomes infernal.

483. To the above I will add some particulars from the spiritual world, which are worthy to be recorded. I have been informed in that world, that some married men are inflamed with the l.u.s.t of committing wh.o.r.edom with maidens or virgins; some with those who are not maidens but harlots; some with married women or wives; some with women of the above description who are of n.o.ble descent; and some with such as are not of n.o.ble descent: that this is the case, was confirmed to me by several instances from the various kingdoms in that world. While I was meditating concerning the variety of such l.u.s.ts, I asked whether there are any who find all their delight with the wives of others, and none with unmarried women? Wherefore to convince me that there are some such spirits, several were brought to me from a certain kingdom, who were obliged to speak according to their libidinous principles. These declared that it was, and still is their sole pleasure and delight to commit wh.o.r.edom with the wives of others; and that they look out for such as are beautiful, and hire them for themselves at a great price according to their wealth, and in general bargain about the price with the wife alone. I asked, why they do not hire for themselves unmarried women? They said, that they consider this would be cheap and worthless, and therefore undelightful to them. I asked also, whether those wives afterwards return to their husbands and live with them? They replied, that they either do not return, or they return cold, having become courtezans. Afterwards I asked them seriously, whether they ever thought, or now think, that this is twofold adultery, because they commit this at the time they have wives of their own, and that such adultery deprives a man of all spiritual good? But at this several who were present laughed, saying, ”What is spiritual good?” Nevertheless I was still urgent, and said, ”What is more detestable than for a man to mix his soul with the soul of a husband in his wife? Do you not know, that the soul of a man is in his seed?” Hereupon they turned themselves away and muttered, ”What harm can this do her?” At length I said, ”Although you do not fear divine laws, do you not fear civil laws?” They replied, ”No, we only fear certain of the ecclesiastical order; but we conceal this in their presence; and if we cannot conceal it, we keep upon good terms with them.” I afterwards saw the former divided into companies, and some of the latter cast into h.e.l.l.