by their wiser men, obscurely by the less wise. They said it is the truth
that a form is the more perfect as its constituents are distinctly
different and yet severally united. They established the fact from the
societies which in the aggregate constitute the form of heaven, and from
the angels of a society, for as these are different and free and love
their associates from themselves and from their own affection, the form
of the society is more perfect. They also illustrated the fact from the
marriage of good and truth, in that the more distinguishably two these
are, the more perfectly do they make a one; similarly, of love and
wisdom. The indistinguishable is confusion, they said, whence comes
imperfection of form.

[5] In various ways they went on to establish the manner in which
perfectly distinct things are united and thus make a one, especially by
what is in the human body, in which are innumerable things quite distinct
and yet united, held distinct by coverings and united by ligaments. It is
so with love, they said, and all its things, and wisdom and all its
things, for love and wisdom are not perceived except as one. See further
on the subject in _Divine Love and Wisdom_ (nn. 14-22) and in the work
_Heaven and Hell_ (nn. 56 and 489). This has been adduced as part of
angelic wisdom.

5. (iii) _This "one" is in some image in every created thing._ It can be
seen from what was demonstrated throughout the treatise _Divine Love and
Wisdom_ and especially at nn. 47-51, 55-60, 282-284, 290-295, 313-318,
319-326, 349-357, that divine love and wisdom which are one in the Lord
and proceed as one from Him, are in some image in each created thing. It
was shown that the divine is in every created thing because God the
Creator, who is the Lord from eternity, produced the sun of the spiritual
world from Himself, and all things of the universe through that sun. That