about future things and no worldly care; for these are things which bring sadness and anxiety into minds, and thus into faces; and in case there be cheerfulness and a smile in the faces of such as are not good, it is in the outer skin, and not in the fibres derived from within. It is otherwise with the inhabitants of Jupiter. The reason why the faces were smiling that were prominent about the lips, was, that their speech is mostly expressed through the face, and especially the region of it about the lips, and also that they never dissimulate, that is, speak otherwise than they think. For this reason they do not control their faces, but let them have free play. It is otherwise with those who from childhood have learned to dissimulate. Their face is by this means contracted from within, lest anything of the inward thought shine through. Neither has it free play without, but is kept in readiness either to put itself forth or to contract itself, as cunning requires. The truth of this may be evident from an inspection of the fibres round about the lips, for there are manifold series of fibres there, complex and interwoven together, that were created not for mastication and verbal speech only, but also for expressing the ideas of the mind.

8248. It was also shown me how the thoughts are presented to view by the face. The affections of love are manifested by the features and their changes, and the thoughts in those affections by variations as to the forms of the interiors, which cannot be further described. The inhabitants of the earth Jupiter use also vocal speech, but not so loud as ours. The one kind of speeeh is an aid to the other, and life is insinuated into the vocal speech by means of the speech of the face.

8249. I have been informed by angels that the first speech of all upon every earth was a speech by means of the face, and this from two origins in the face, from the lips and from the eyes. The reason why such speech was first in use, is, that the face was formed perfectly to image

the things which a man thinks and wills; therefore also the face is called the image and index of the mind. A further reason is that in the most ancient or primitive times there was sincerity (see n. 8118), and man cherished no thought nor wished to cherish any but what he was willing should shine forth from his face. Thus also the affections of the mind and the ideas of the thought could be presented livingly and fully; so also they appeared to the eye, as in a form, and very many together. This speech therefore as far excelled vocal speech as the sense of sight excels that of hearing, that is, as the sight of a fine country excels a verbal description of it. They added that such speech was in agreement with the speech of angels, with whom men in those times had communication. Moreover when the face speaks, or the mind through the face, it is angelic speech with man in ultimate natural form, and there is a presence of the internal sight or thought of one in that of another, but not so in verbal speech. The most ancient people on this earth spoke in this manner (see n. 607, 608, 1118, 1120, 7361). Every one also may know that the most ancient people could not have had spoken words, because the words formed by the tongue were not immediately inspired, but had to be invented and applied to things, and this could not have been done except gradually in the course of time.

8250. So long as sincerity and uprightness prevailed with man, so long also such speech remained, but as soon as the mind began to think one thing and speak another, which was the case when man began to love himself and not his neighbor, then verbal speech began to be developed, the face being either silent or dissimulating. Thus the internal form of the face was changed, it contracted itself, grew hard, and began to be nearly devoid of life; whereas the external form, inflamed by the fire of self-love, seemed alive, but devoid of the life that lies underneath and is as a basis interiorly and does not appear before the eyes of

men, but before the eyes of angels, who see what is interior. Such are the faces of those who think one thing and speak another, for simulation, hypocrisy, cunning, and deceit, which at this day are called prudence, have a tendency to produce such effects. But the case is otherwise in the other life, where it is not allowable to speak in one way and think in another. Indeed there the disagreement is clearly perceived in every expression and in every tone of expression, and when it is perceived, the spirit in whom there is such disagreement is separated from his associates and put under penalty. Afterward he is brought by various methods to speak as he thinks and to think as he wills, until his mind is one and not divided if he is a good spirit, to a state of willing good and of thinking and speaking what is true from good; if an evil spirit to a state of willing evil and of thinking and speaking what is false from evil. Until this is effected, the good spirit is not taken up into heaven, nor is the evil cast down into hell, and this to the end that in hell there may be nothing but evil and falsity from evil, and in heaven there may be nothing but good and truth from good.

8251. A continuation concerning the spirits and inhabitants of the earth Jupiter will be found at the end of the following chapter.

CHAPTER FIFTEENTH.

THE DOCTRINE OF CHARITY.

8252. In the man of the church there must be the life of piety, and there must be the life of charity; the two lives must be conjoined. The life of piety without the life of charity conduces to nothing; but the one with the other to all things.

8253. The life of piety consists in thinking piously and speaking piously, in giving much time to prayer, in behaving then with humility, in frequenting temples and then devoutly attending to the preachings, and frequently every year going to the sacrament of the Supper, and in like observance of other acts of worship according to the ordinances of the church. But the life of charity consists in willing well and doing well to the neighbor, in acting in every employment from justice and equity, and from good and truth, in like manner in every function; in a word, the life of charity consists in performing uses.

8254. The veriest worship of the Lord consists in the life of charity, but not in the life of piety without that. The life of piety without the life of charity is to wish to have regard for one's self alone, not for the neighbor; but the life of piety with the life of charity is to wish to have regard for one's self for the sake of the neighbor. The former life is from love toward self, but the latter is from love toward the neighbor.

8255. That to do good is to worship the Lord, is evident from the Lord's words in Matthew: Every one that heareth these words of Mine, and doeth them, I will liken unto a wise man but every one that heareth these words of

Mine, and doeth them not, shall be likened unto a foolish man (vii. 24, 26).

8256. Moreover man is of a quality such as is the quality of the life of his charity, but not such as is that of the life of his piety without that of his charity. Hence the life of charity abides with man to eternity, but not the life of piety, except so far as the latter is in agreement with the former. That the life of charity abides with man to eternity, is also evident from the Lord's words in Matthew: The Son of Man shall come in the glory of His Father with His angels; and then shall He render unto every one according to his deeds (xvi. 27); and in John: They shall come forth; they that have done good, unto the resurrection of life; and they that have done ill, unto the resurrection of judgment (v. 29); also from what is said in Matthew (xxv. 31–46).

8257. By the life by which the Lord is principally worshipped, is meant a life according to His precepts in the Word, for by these man comes to know what faith is and what charity is; this life is the Christian life, and is called spiritual life. But a life according to the laws of what is just and honest, without that life, is civil and moral life. This life makes man to be a citizen of the world, but the other to be a citizen of heaven.

CHAPTER XV.

1. Then sang Moses and the sons of Israel this song unto Jehovah, and spake, saying, I will sing unto Jehovah, for exalting He hath exalted [Himself]: the horse and his rider hath He thrown into the sea.

2. Jah is my strength and song, and He is become my salvation: this is my God, and I will prepare Him a habitation my father's God, and I will exalt Him.

3. Jehovah is a man of war: Jehovah is His name.

4. Pharaoh's chariots and his host hath He cast into the