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of silver, on which were engraved forms similar to those that supported them; the cups were transparent gems. Such was the splendid furniture of the table.

      15. As regards the dress of the prince and his ministers, the prince wore a long purple robe, set with silver stars wrought in needle-work; under this robe he had a tunic of bright silk of a blue or hyacinthine color; this was open about the breast, where there appeared the forepart of a kind of zone or ribbon, with the ensign of his society; the badge was an eagle sitting on her young at the top of a tree; this was wrought in polished gold set with diamonds. The counsellors were dressed nearly after the same manner, but without the badge; instead of which they wore sapphires curiously cut, hanging from their necks by a golden chain. The courtiers wore brownish cloaks, wrought with flowers encompassing young eagles; their tunics were of an opal-colored silk, so were also their lower garments; thus were they dressed.

      

      16. The privy-counsellors, with those of inferior order, and the grandees stood around the table, and by command of the prince folded their hands, and at the same time in a low voice said a prayer of thanksgiving to the Lord; and after this, at a sign from the prince, they reclined on couches at the table. The prince then said to the ten strangers, "Do ye also recline with me; behold, there are your couches:" so they reclined; and the attendants, who were before sent by the prince to wait upon them, stood behind them. Then said the prince to them, "Take each of you a plate from its supporting form, and afterwards a dish from the pyramid;" and they did so; and lo! instantly new plates and dishes appeared in the place of those that were taken away; and their cups were filled with wine that streamed from the fountain out of the tall pyramid: and they ate and drank. When dinner was about half ended, the prince addressed the ten new guests, and said, "I have been informed that you were convened in the country which is immediately under this heaven, in order to declare your thoughts respecting the joys of heaven and eternal happiness thence derived, and that you professed different opinions each according to his peculiar ideas of delight originating in the bodily senses. But what are the delights of the bodily senses without those of the soul? The former are animated by the latter. The delights of the soul in themselves are imperceptible beatitudes; but, as they descend into the thoughts of the mind, and thence into the sensations of the body, they become more and more perceptible: in the thoughts of the mind they are perceived as satisfactions, in the sensations of the body as delights, and in the body itself as pleasures. Eternal happiness is derived from the latter and the former taken together; but from the latter alone there results a happiness not eternal but temporary, which quickly comes to an end and passes away, and in some cases becomes unhappiness. You have now seen that all your joys are also joys of heaven, and that these are far more excellent than you could have conceived; yet such joys do not inwardly affect our minds. There are three things which enter by influx from the Lord as a one into our souls; these three as a one, or this trine, are love, wisdom, and use. Love and wisdom of themselves exist only ideally, being confined to the affections and thoughts of the mind; but in use they exist really, because they are together in act and bodily employment; and where they exist really, there they also subsist. And as love and wisdom exist and subsist in use, it is by use we are affected; and use consists in a faithful, sincere, and diligent discharge of the duties of our calling. The love of use, and a consequent application to it, preserve the powers of the mind, and prevent their dispersion; so that the mind is guarded against wandering and dissipation, and the imbibing of false lusts, which with their enchanting delusions flow in from the body and the world through the senses, whereby the truths of religion and morality, with all that is good in either, become the sport of every wind; but the application of the mind to use binds and unites those truths, and disposes the mind to become a form receptible of the wisdom thence derived; and in this case it extirpates the idle sports and pastimes of falsity and vanity, banishing them from its centre towards the circumference. But you will hear more on this subject from the wise ones of our society, when I will send to you in the afternoon." So saying, the prince arose, and the new guests along with him, and bidding them farewell, he charged the conducting angel to lead them back to their private apartments, and there to show them every token of civility and respect, and also to invite some courteous and agreeable company to entertain them with conversation respecting the various joys of this society.

      

      17. The angel executed the prince's charge; and when they were turned to their private apartments, the company, invited from the city to inform them respecting the various joys of the society, arrived, and after the usual compliments entered into conversation with them as they walked along in a strain at once entertaining and elegant. But the conducting angel said, "These ten men were invited into this heaven to see its joys, and to receive thereby a new idea concerning eternal happiness. Acquaint us therefore with some of its joys which affect the bodily senses; and afterwards, some wise ones will arrive, who will acquaint us with what renders those joys satisfactory and happy." Then the company who were invited from the city related the following particulars:—"1. There are here days of festivity appointed by the prince, that the mind, by due relaxation, may recover from the weariness which an emulative desire may occasion in particular cases. On such days we have concerts of music and singing in the public places, and out of the city are exhibited games and shows: in the public places at such times are raised orchestras surrounded with balusters formed of vines wreathed together, from which hang bunches of ripe grapes; within these balusters in three rows, one above another, sit the musicians, with their wind and stringed instruments of various tones, both high and low, loud and soft; and near them are singers of both sexes who entertain the citizens with the sweetest music and singing, both in concert and solo, varied at times as to its particular kind: these concerts continue on those days of festivity from morning till noon, and afterwards till evening. 2. Moreover, every morning from the houses around the public places we hear the sweetest songs of virgins and young girls, which resound though the whole city. It is an affection of spiritual love, which is sung every morning; that is, it is rendered sonorous by modifications of the voice in singing, or by modulations. The affection in the song is perceived as the real affection, flowing into the minds of the hearers, and exciting them to a correspondence with it: such is the nature of heavenly singing. The virgin-singers say, that the sound of their song is as it were self-inspired and self-animated from within, and exalted with delight according to the reception it meets with from the hearers. When this is ended, the windows of the houses around the public places, and likewise of those in the streets, are shut, and so also are the doors; and then the whole city is silent, and no noise heard in any part of it, nor is any person seen loitering in the streets, but all are intent on their work and the duties of their calling. 3. At noon, however, the doors are opened, and in the afternoon also the windows in some houses, and boys and girls are seen playing in the streets, while their masters and mistresses sit in the porches of their houses, watching over them, and keeping them in order. 4. At the extreme parts of the city there are various sports of boys and young men, as running, hand-ball, tennis, &c.; there are besides trials of skill among the boys, in order to discover the readiness of their wit in speaking, acting, and perceiving; and such as excel receive some leaves of laurel as a reward; not to mention other things of a like nature, designed to call forth and exercise the latent talents of the young people. 5. Moreover out of the city are exhibited stage-entertainments, in which the actors represent the various graces and virtues of moral life, among whom are inferior characters for the sake of relatives." And one of the ten asked, "How for the sake of relatives?" And they replied, "No virtue with its graces and beauties, can be suitably represented except by means of relatives, in which are comprised and represented all its graces and beauties, from the greatest to the least; and the inferior characters represent the least, even till they become extinct; but it is provided by law, that nothing of the opposite, which is indecorous and dishonorable, should be exhibited, except figuratively, and as it were remotely. The reason of which provision is, because nothing that is honorable and good in any virtue can by successive progressions pass over to what is dishonorable and evil: it only proceeds to its least, when it perishes; and when that is the case, the opposite commences; wherefore heaven, where all things are honorable and good, has nothing in common with hell, where all things are dishonorable and evil."

      

      18. During this conversation, a servant came in and brought word, that the eight wise ones, invited by the prince's order, were arrived, and wished to

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