ther is any idle person tolerated in hell, for its inhabitants are in workhouses, and under a judge, who imposes labours on the prisoners, which they are to do daily; and to those who do not do them, there is given neither food nor raiment, but they stand hungry and naked, and are thus compelled to labour; the difference is, that in hell they do uses from fear, but in heaven from love, and fear does not communicate joy, but love does communicate it. Nevertheless it is granted to interrupt employment by various engagements in consort with others, which engagements are recreations, thus also uses. It has been given me to see several things in heaven, several things in the world, and several things in the human body, and at the same time to consider their uses, and it has been revealed, that every thing in them, both great and small, was created from use, in use, and for use; and that the part in which the ultimate, which is for use, ceases, is separated as noxious, and cast out as accursed.

85. Something shall now be said concerning the life of animals, and afterwards concerning the soul of vegetables. The universal world, with all and every thing therein contained, have existed and still subsist from the Lord the creator of the universe. There are two suns, the sun of the spiritual world, and the sun of the natural world: the sun of the spiritual

world is the divine love of the Lord, the sun of the natural world is pure fire: from the sun, which is divine love, commences every work of creation, and by the sun which is fire, every such work is performed. All which proceeds from the sun which is divine love is called spiritual, and all which proceeds from the sun which is fire, is called natural. What is spiritual from its origin has life in itself, but what is natural from its origin has nothing of life in itself: and whereas from these two fountains of the universe all things have existed, and still subsist, which are in both worlds, it follows that there is a spiritual and a natural principle in every created thing in this world, the spiritual being as a soul and the natural as the body, or the spiritual as the internal and the natural as the external; or the spiritual as the cause and the natural as the effect. That these two principles cannot be separated, in any one thing, is well known to every wise person, for if you separate the cause from the effect, the effect perishes; or if you separate the internal from the external, the latter perishes, in like manner as when the soul is separated from the body. That there is such a conjunction in singular things, yea, even in the most singular things of nature, has not yet been known: the reason why it has not been known, arises from the ignorance which prevails concerning the spiritual world, concerning the sun there, and

its heat and its light; and also from the infatuated reasonings of sensual men, in ascribing all things to nature, and rarely any thing to God, except creation in general, when, notwithstanding, not the least thing in nature exists, nor can exist, in which there is not a spiritual [principle]. That this spiritual [principle] is in all and singular the things of the three kingdoms of nature, and in what manner it is therein, will be explained in the following part of this work.

86. The existence of a spiritual and natural principle in all and every thing of the world united in like manner as the soul is in all and every thing of the body, or as the efficient cause in all and every thing of the effect, or as the internal producing [principle] in all and every thing of its product, may be illustrated and confirmed from the subjects and objects of the three kingdoms of nature, which are all things of the world. That such a union of things spiritual and things natural exists in all and singular the subjects and objects of the animal kingdom is evident from the many wonderful things therein discovered by learned men and societies, for the observation and scrutiny of those who love to investigate causes. It is generally known that animals of all kinds, both great and small, as well those which walk and creep on the earth as those which fly in the air and which swim in the waters, know from an innate and implanted [principle],

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which is called instinct, and also nature, how their species is to be propagated, how after the birth the young are to be brought up, how they are to be nourished, and from what aliments; they also know their proper food from the sight, smell, and taste, only, and where to seek and gather it; they know also their own habitations, and places of resort, likewise where their like and consociates are, from hearing the tone of their voice, and they know also from the variations of the tone what their wants are: the science of such things, viewed in itself, is spiritual, as likewise the affection from which it is derived, but their clothing is from nature, and also their production is by nature. over an animal is altogether like a man as to the organs, members, and viscera of the body, and as to their uses; an animal, like a man, has eyes and thence sight, ears and thence hearing, nostrils and thence smelling, a mouth and tongue and thence taste, also the cuticular sense, with all its variations, in every part of the body and as to the interior parts of the body, they have like viscera, as two brains, a heart and lungs, a stomach, liver, pancreas, spleen, mesentery, intestines, with the other organs of chylification, sanguification, and repurgation, besides the organs of separation and generation; they are also alike as to the nerves, blood vessels, muscles, skins, cartilages, and bones: the likeness is such, that man as to those

things is an animal: that all those things in man have a correspondence with the societies of heaven, has been shewn in many places in the Arcana Celestia: consequently also the same is the case with animals; from which correspondence it is evident, that the spiritual principle acts into the natural and thereby produces its effects, as the principal cause by its instrumental cause. But these are only general signs which testify the conjunction of those principles in that kingdom.

87. The particular signs bearing a similar testimony are still more numerous and more distinguished, which with some species of animals are of such a sort, that the sensual man, whose thoughts originate in matter, compares things appertaining to beasts with those which appertain to man, and from infatuated intelligence concludes that the states of life are alike, even after death, insisting, that if man lives after death, they live after death, or if they die wholly, man also dies wholly. The signs testifying, and still leading the sensual man into infatuation, are these; that with certain animals there appears similar prudence and cunning, similar connubial love, similar friendship, and as it were charity, similar probity and benevolence, in a word, similar morality to what exists with men; as, for example, in the case of certain dogs, which from a genius innate in them, as from a sort of ingenuity, know how to