the addition of something which exhibits and manifests it: good without this is a nameless entity; and this something, by which it is exhibited and manifested, has relation to truth. Pronounce the term good only, and say nothing at the same time of this or that thing with which it is conjoined; or define it abstractedly, or without the addition of anything connected with it; and you will see that it is a mere nothing, and that it becomes something with its addition; and if you examine the subject with discernment, you will perceive that good, without some addition, is a term of no predication, and thence of no relation, of no affection, and of no state; in a word, of no quality. The case is similar in regard to truth, if it be pronounced and heard without what it is joined with: that what it is joined with relates to good, may be seen by refined reason. But since goods are innumerable, and each ascends to its greatest, and descends to its least, as by the steps of a ladder, and also, according to its progression and quality, varies its name, it is difficult for any but the wise to see the relation of good and truth to their objects, and their conjunction in them. That nevertheless there is not any good without truth, nor any truth without good, is manifest from common perception, provided it be first acknowledged that every thing in the universe has relation to good and truth; as was shewn in the foregoing article, n. 84, 85. That there is neither solitary good nor solitary truth, may be illustrated and at the same time confirmed by various considerations; as by the following: that there is no essence without a form, nor any form without an essence; for good is an essence or esse; and truth is that by which the essence is formed and the esse exists. Again in a man (homo) there are the will and the understanding. Good is of the will, and truth is of the understanding; and the will alone does nothing but by the understanding; nor does the understanding alone do anything but from the will. Again, in a man there are two fountains of bodily life, the heart and the lungs. The heart cannot produce any sensitive and moving life without the respiring lungs; neither can the lungs without the heart. The heart has relation to good, and the respiration of the lungs to truth: there is also a correspondence between them. The case is similar in all the things of the mind and of the body belonging to him; but we have not leisure to produce further confirmations in this place; therefore the reader is referred to the ANGELIC WISDOM CONCERNING THE DIVINE PROVIDENCE, n. 3–16, where this subject is more fully confirmed and explained in the following order: I. That the universe with all its created subjects, is from the divine love by the divine wisdom; or, what is the same thing, from the divine good by the divine truth. II. That the divine good and the divine truth proceed as a one from the Lord. III. That this one, in a certain image, is in every created thing. V. That good is not good, only so far as it is united with truth; and that truth is not truth, only so far as it is united with good. VII. That the Lord doesn't suffer that any thing should be divided; wherefore a man must either be in good and at the same time in truth, or in evil and at the same time in falsehood: not to mention several other considerations.
88. III. THERE IS THE TRUTH OF GOOD, AND FROM THIS THE GOOD OF TRUTH; OR TRUTH GROUNDED IN GOOD, AND GOOD GROUNDED IN THAT TRUTH; AND IN THOSE TWO PRINCIPLES IS IMPLANTED FROM CREATION AN INCLINATION TO JOIN THEMSELVES TOGETHER INTO A ONE. It is necessary that some distinct idea be acquired concerning these principles; because on such idea depends all knowledge respecting the essential origin of conjugial love: for, as will be seen presently, the truth of good, or truth grounded on good, is male (or masculine), and the good of truth, or good grounded in that truth, is female (or feminine): but this may be comprehended more distinctly, if instead of good we speak of love, and instead of truth we speak of wisdom; which are one and the same, as may be seen above, n. 84. Wisdom cannot exist with a man but by means of the love of growing wise; if this love be taken away, it is altogether impossible for him to become wise. Wisdom derived from this love is meant by the truth of good, or by truth grounded in good: but when a man has procured to himself wisdom from that love, and loves it in himself, or himself for its sake, he then forms a love which is the love of wisdom, and is meant by the good of truth, or by good grounded in that truth. There are therefore two loves belonging to a man, whereof one, which is prior, is the love of growing wise; and the other, which is posterior, is the love of wisdom: but this latter love if it remains with man, is an evil love, and is called self-conceit, or the love of his own intelligence. That it was provided from creation, that this love should be taken out of the man, lest it should destroy him, and should be transferred to the woman, for the effecting of conjugial love, which restores man to integrity, will be confirmed in the following pages. Something respecting those two loves, and the transfer of the latter to the woman, may be seen above, n. 32, 33, and in the preliminary MEMORABLE RELATION, n. 20. If therefore instead of love is understood good, and instead of wisdom truth, it is evident, from what has been already said, that there exists the truth of good, or truth grounded in good, and from this the good of truth, or good grounded in that truth.
89. The reason why in these two principles there is implanted from creation an inclination to join themselves together into a one, is because the one was formed from the other; wisdom being formed from the love of growing wise, or truth being formed from good; and the love of wisdom being formed from that wisdom, or the good of truth from that truth; from which formation it may be seen, that there is a mutual inclination to re-unite themselves, and to join themselves together into a one. This effect takes place with men who are in genuine wisdom, and with women who are in the love of that wisdom in the husband; thus with those who are in love truly conjugial. But concerning the wisdom which ought to exist with the man, and which should be loved by the wife, more will be said in what follows.
90. IV. IN THE SUBJECT OF THE ANIMAL KINGDOM THE TRUTH OF GOOD, OR TRUTH GROUNDED IN GOOD, IS MALE (OR MASCULINE); AND THE GOOD OF THAT TRUTH, OR GOOD GROUNDED IN THAT TRUTH, IS FEMALE (OR FEMININE). That from the Lord, the Creator and Supporter of the universe, there flows a perpetual union of love and wisdom, or a marriage of good and truth, and that created subjects receive the influx, each according to its form, was shewn above, n. 84–86: but that the male from this marriage, or from that union, receives the truth of wisdom, and that the good of love from the Lord is conjoined thereto according to reception, and that this reception takes place in the intellect, and that hence the male is born to become intellectual, reason, by its own light, may discover from various particulars respecting him, especially from his affection, application, manners, and form. It is discoverable from his AFFECTION, which is the affection of knowing, of understanding, and of growing wise; the affection of knowing takes place in childhood, the affection of understanding in youth and in the entrance upon manhood, and the affection of growing wise takes place from the entrance upon manhood even to old age; from which it is evident, that his nature or peculiar temper is inclinable to form the intellect; consequently that he is born to become intellectual: but as this cannot be effected except by means of love, therefore the Lord adjoins love to him according to his reception; that is, according to his intention in desiring to grow wise. The same is discoverable from his APPLICATION, which is to such things as respect the intellect, or in which the intellect is predominant; several of which relate to public offices and regard the public good. The same is discoverable too from his MANNERS, which are all grounded in the intellect as a ruling principle; in consequence whereof the actions of his life, which are meant by manners, are rational; and if not, still he is desirous they should appear so; masculine rationality is also discernible in every one of his virtues. Lastly, the same is discoverable from his FORM, which is different and totally distinct from the female form; on which subject see also what was said above, n. 33. Add to this, that the principle of prolification is in him, which is derived from the intellect alone; for it is from truth grounded in good in the intellect: that the principle of prolification is from this source may be seen in the following pages.