order in domestic affairs, and for the sake of mutual aid._ XIII. _They are for the sake of unanimity in the care of infants and the education of children._ XIV. _They are for the sake of peace in the house._ XV. _They are for the sake of reputation out of the house._ XVI. _They are for the sake of various favors expected from the married partner, or from his or her relations; and thus from the fear of losing such favors._ XVII. _They are for the sake of having blemishes excused, and thereby of avoiding disgrace._ XVIII. _They are for the sake of reconciliation._ XIX. _In case favor does not cease with the wife, when faculty ceases with the man, there may exist a friendship resembling conjugial friendship, when the parties grow old._ XX. _There are various kinds of apparent love and friendship between married partners, one of whom is brought under the yoke, and therefore is subject to the other._ XXI. _In the world there are infernal marriages between persons who interiorly are the most inveterate enemies, and exteriorly are as the closest friends._ We proceed to an explanation of each article. 272. I. IN THE NATURAL WORLD ALMOST ALL ARE CAPABLE OF BEING JOINED TOGETHER AS TO EXTERNAL, BUT NOT AS TO INTERNAL AFFECTIONS, IF THESE DISAGREE AND ARE APPARENT. The reason of this is, because in the world every one is clothed with a material body, and this is overcharged with lusts, which are in it as dregs that fall to the bottom, when the must of the wine is clarified. Such are the constituent substances of which the bodies of men in the world are composed. Hence it is that the internal affections, which are of the mind, do not appear; and in many cases, scarce a grain of them transpires; for the body either absorbs them, and involves them in its dregs, or by simulation which has been learned from infancy conceals them deeply from the sight of others; and by these means the man puts himself into the state of every affection which he observes in another, and allures his affection to himself, and thus they unite. The reason why they unite is, because every affection has its delight, and delights tie minds together. But it would be otherwise if the internal affections, like the external, appeared visibly in the face and gesture, and were made manifest to the hearing by the tone of the speech; or if their delights were sensible to the nostrils or smell, as they are in the spiritual world: in such case, if they disagreed so as to be discordant, they would separate minds from each other, and according to the perception of antipathy, the minds would remove to a distance. From these considerations it is evident, that in the natural world almost all are capable of being joined together as to external, but not as to internal affections, if these disagree and are apparent.